修道程序

The Program of Cultivating the Dao (修道程序, Xiūdào Chéngxù) is the most systematic instructional text in the Yiguandao corpus — a comprehensive catechism in three parts and sixty chapters. Part One, "Seeking the Dao" (求道章), asks what the Dao is and why one must seek it. Part Two, "Cultivating the Dao" (修道章), teaches the practice of mind-cultivation, the discernment of true from false, karma, and the overcoming of ignorance. Part Three, "Practicing the Dao" (行道章), covers ethics, precepts, filial piety, and includes commentary on the Great Learning, the Doctrine of the Mean, the Dao De Jing, and the Diamond Sutra — four scriptures from four traditions, unified through Yiguandao's lens.

The text opens with two poems set to classical ci (詞) tunes — "Moon Over the Western River" and "Like a Dream" — then unfolds a sweeping account of how humanity lost its original nature sixty thousand years ago and why the True Way has now descended for universal transmission. Chapter 1 answers the first and most fundamental question: What is the Dao?

The Chinese source text is from the Morality Books Library (善書圖書���, taolibrary.com), 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. Preface through Part One Chapter 21, the Part Two Introduction, Part Two Chapters 1–20, the Part Three Introduction, Part Three Chapter 1, Part Three Chapter 2, Part Three Chapter 3, Part Three Chapter 4, Part Three Chapter 5, Part Three Chapter 6, Part Three Chapter 7, Part Three Chapter 8, and Part Three Chapter 9, and Part Three Chapter 10, and Part Three Chapter 11, Part Three Chapter 12, Part Three Chapter 13, and Part Three Chapter 14, of sixty chapters.

Preface

Tune: Moon Over the Western River (西江月)

The river of desire and the sea of karma flow into each other —
and still they linger, forgetting to return.
They have forgotten the joyful homeland of old,
and let their original truth be lost to confusion.
They take the dusty world for paradise
and the wayside inn for home.
In the realm of yin and yang, in the courts of hell — no difference:
neither place is worth clinging to.

Tune: Like a Dream (如夢令)

Lost, bewildered, a vast dream —
the splendid world, a land of drunkenness.
The wooden bell tolls day and night, urging —
who wakes to realize the yellow millet was only a dream?
Pitiful, pitiful —
vast and borderless, the bitter sea.

These two verses are brief in words, but the meaning they carry runs immeasurably deep. They describe how humanity, from the time it first descended into the world — now more than sixty thousand years ago — has wholly forgotten its original face, the very root of its nature and life.

Ever since wandering lost into the great labyrinth of the Supreme Ultimate, the original truth was lost. Kept in the dark, the endowment of breath held captive by the forces of yin and yang — Qian became Li, Kun became Kan, the cauldron was overturned, water and fire lost their harmony, essence and breath were no longer preserved, and the spirit grew dim and confused. The nature flowed ever further into degradation.

Once essence, breath, and spirit fell into disarray, the five organs naturally fell under the dominion of the Five Phases. The five breaths could no longer gather at the source, and the spirit grew ever more turbulent. The heart of the Wondrous Dao — the nature-principle rooted in the primordial void — was entirely buried beneath desire and sealed within passion, losing its authority. Meanwhile, the phantom heart — the conscious mind of blood and flesh — seized control, indulging its whims and running riot.

From that moment on, a person's entire life passes in a dream: not quite sleeping, not quite waking. They take the sea of karma for a river of pleasure. They take hell for a paradise. They linger and forget the way home. They regard Heaven as nothing, and the dusty world as their true home. They take the real for false, and the false for real. Generation after generation, as if living in a land of drunkenness. A whole life lost inside the circle. The three souls wander in the snare of fame and the chains of profit. The seven spirits drift in the wilderness of delusion. The six senses have no master. They take their dreams for reality. This is what it means to say the original heart has been lost. This is why Mencius grieved for the people of the world and said: "When a person's chicken or dog escapes, they know to search for it. But when the heart has escaped — they do not know to search. How pitiable!"

Once the original heart is lost, the blood-heart seizes power. The true sovereign retreats. The conscious mind usurps the throne. The eight virtues are displaced by usurpers. From then on, the heart has no resting place and the will drifts like a weed on water. The heart-monkey leaps and thrashes. The mind-horse gallops in every direction. The four gates are thrown wide open. The six thieves run amok. The demon king plots within. The traitor-servants flaunt themselves without. Inner and outer conspire, the wolves running together with the jackals.

At the first stirring of thought — fame, profit, wine, women, pride, excess, indulgence, license: a sea of desire that cannot be filled. At the first deed — cunning, cruelty, conspiracy, deceit — shields and spears, armor and soldiers: a fortress of passion that cannot be breached. Before a matter takes shape, day and night they brood and scheme, draining their spirit, wringing dry their wits — the inch of heart becomes a general's tent for plotting strategy. After a matter breaks open, every moment they tremble and fixate, exhausting their cunning, spending their strength — the five organs become a battlefield of attack and defense. All this because they forgot the root and lost the source, and the blood-heart rules in the true heart's place.

If this continues: the nature grows coarse, the heart grows harsh, the temperament turns violent, the appetite turns wolfish. Reckless and arrogant, furious and resentful, cunning and abandoned — stopping at nothing. Too many affairs and the heart grows frantic. Too much agitation and the nature falls into chaos. Until at last the fire blazes on Mount Kunlun, and jade and stone burn together. And so the nature dies, the life is cut short. Every thought departs from the Way. Every deed leaves the track. Karma is created by this. Karmic debts are bound by this. Debt answered with debt, grudge met with grudge — the tangles grow ever thicker, the karmic accounts ever more tangled and unresolved. The great catastrophe has its origin here. The cycle of reincarnation can never be escaped. Alas — the harm of losing the heart and departing from the Way comes to this!

How was the heart lost? How was the Way forgotten? Only because the Way does not descend except in its appointed time. Without a heaven-mandated descent of the True Way, no one — no matter who — could know what the original nature truly is, or distinguish the true heart from the blood-heart. Moreover, after the Sixth Patriarch Huineng, the lineage of the Dharma quietly turned from the Buddhist house to the Confucian fire-house — and from that time, the Buddhist school lost its true wind. The True Dharma ceased to be transmitted. The great Way was hidden. If even the disciples of the Buddha could no longer know the sacred Way of the True Transmission of Nature-Principle, how much less could ordinary people understand that this nature IS the Dao, IS the good heart? How could they know to guard it and keep it from escaping?

And so from that time on, the people of the world knew only the blood-heart as the heart, not knowing that within themselves dwelled a True Original Heart. This True Original Heart is what the Doctrine of the Mean calls: "What Heaven commands is called the nature." It is the true Heavenly Principle from the Realm of Principle Beyond Polarity, bestowed by Heaven's command upon human beings and called "the nature." The Confucians call it the good heart. To act according to this nature is the Way. And so: "To follow the nature is called the Way." This nature, this Way — though every person possesses it — every person is ignorant of possessing it. And so they let it escape and do not seek it. They let the blood-heart run riot and do not restrain it. All their deeds come from something other than the original nature. Since they do not follow the nature, they naturally move far from the Way. Once the human heart departs from the Way and loses its truth, it is like floodwaters overflowing — it cannot be contained. And so the human heart turns against its nature, all morality is abandoned, sins are committed, karmic debts are incurred, grudges entangle, reincarnation cannot be escaped, and the greatest catastrophe ever seen is born from this.

And so in this final age of the Third Period, the August Sovereign on High has spread his vast compassion and descended the True Way — so that the celestial beings of the heavenly court, the living beings of the human world, and the ghost-souls of the underworld — all three realms — may receive this unique and unrepeatable opportunity: to understand that their nature IS the Heavenly Mandate. In Heaven it is called Principle. Bestowed upon human beings it is called the Nature. The Nature IS the Way. And a bright teacher is appointed to transmit the eternally secret True Transmission of Nature-Principle, so that people may know the true principle of the great Way, their original face — may seek back their original heart — and may thereby avert catastrophe, cross the bitter sea, escape the cycle of reincarnation, ascend to the realm of the utmost bliss, transcend birth and death, and become immortals, buddhas, sages, and worthies. This is the origin of the Way's descent. This is why seeking and cultivating the Way is essential.

Formal Preface

The Great Learning says: "Things have roots and branches; affairs have endings and beginnings. To know what comes first and what comes after — this is to draw near to the Way." This means that among all the myriad beings and things in the universe, everything has a root and a branch; among all affairs and all natures, everything has a beginning and an end. First know the root, then the branch. First know the beginning, then the end — only then can one understand the principle and investigate it further. Zhu Xi said: "Therefore the Great Learning begins its instruction by requiring every student to take all things under heaven and, building upon what they already know of their principles, investigate them further so as to reach the utmost. When one has exerted effort for a long time and suddenly achieves complete penetration, then the outer and inner, the fine and the coarse of all things are fully reached — and the full substance and great function of one's own being are fully illuminated."

If one can truly do this — investigate things and extend knowledge — then root and branch, beginning and end, are as clear as the palm of one's hand, and the proper order of first and last is self-evident.

But if one does not know the root and only seeks the branch, if one does not know the beginning and only grasps at the end — then first and last are inverted, and all effort is in vain. It is like seeking tigers and leopards in the sea, or searching for dragons in the mountains: one will never find them. Therefore in cultivating the Way, one must first understand what the Dao is, where it comes from, what its true substance is — what is root and what is branch, what is beginning and what is end, what comes first and what comes after, what is weighty and what is light. Only then can one proceed in proper order, avoid going backward and falling into confusion, and achieve lasting results with half the effort — smoothly sailing to the highest attainment in a single step.

This is why the cultivation of the Way requires a program. And what is the program? First: seeking the Way. Second: cultivating the Way. Third: practicing the Way. Fourth: achieving the Way. Whether this is the proper program for cultivating the Way, I respectfully submit for the judgment of the wise.

Part One: Seeking the Dao (Seeking Knowledge)

第一篇　求道（求知）章

What does "seeking the Way" mean? To seek is to pursue — to pursue the question of what the Way is, where it comes from, what its true substance looks like, whether it has form or color, where it dwells within us, what relationship it has with humanity and all beings, how precious it is, how mysterious it is. One must pursue these questions relentlessly until every answer is clear and certain. Only then can one sincerely seek the Way, believe in it with firmness, cultivate it with proper method, practice it with constancy, and naturally achieve it in due time.

The Great Learning says: "When things are investigated, knowledge is extended. When knowledge is extended, the intention becomes sincere. When the intention is sincere, the heart becomes correct. When the heart is correct, the person is cultivated." This means: first investigate things and extend knowledge, and only then can sincere intention and a correct heart emerge. With sincere intention and correct heart, one can then cultivate the person and cultivate the Way. This is the proof left by the sages. From this we can see: to cultivate the Way, one must first seek knowledge.

Chapter 1: What Is the Dao?

第一章　道是什麼

This Dao is none other than our original nature. The Confucians call it the good heart. The Buddhists call it the diamond, or the bodhi-heart. The Daoists call it the Dao, or the valley spirit. In sum, it is the Buddha-nature. Though the names differ endlessly, the reality is one.

This original nature comes from the Realm of Principle Beyond Polarity. In Heaven it is called Principle, also called the Heavenly Mandate. Bestowed upon human beings, it is called the Nature, also called the Heart of the Way, the Good Heart. To act according to this nature is the Way. Therefore the Doctrine of the Mean says: "What Heaven commands is called the nature. To follow the nature is called the Way."

This nature is without form, without image, without sound, without scent — no sign to observe, no clue to trace, beyond all measurement. It seems empty yet is not empty. It seems to exist yet does not exist. In truth, it is the wondrous being within emptiness, the wondrous nothing within being. Laozi said: "There is a thing formed from chaos, born before heaven and earth. Silent, solitary, standing alone and unchanging, revolving without cease. It can be the mother of all under heaven. I do not know its name. I style it 'the Way.'"

This is where the Way comes from.

Though heaven and earth are vast — without this wondrous Way they could not be complete. Though human beings and creatures are spiritual — without this wondrous Way they could not be born. Every being in the universe depends on this wondrous Way for its creation. Every spirit and every creature possesses it. Yet no one, regardless of who they are, knows they possess it. And not for a single moment can they be separated from this Way. To be separated from the Way is to uproot the tree and plug the spring — nature and life cannot survive.

Why? Because this True Way of Nature-Principle is the heavenly root of all spirits, the living source of nature and life, the foundation of all creation. If the root is pulled up and the source cut off, can the branches and leaves still flourish? Can there still be any nature or life to speak of?

The True Transmission of the Three Teachings is found precisely here. This has been confirmed in the scriptures for thousands of years: "The Way is something from which one cannot be separated for even an instant. If it could be separated from, it would not be the Way." Is this not clear proof?

The Way is Principle. Principle is the Nature. The Nature is the Good Heart — and this is the Buddha. Those who would transcend birth and death, escape the cycle of reincarnation, avoid catastrophe, and become sages, buddhas, saints, and worthies — all must travel by this Way. The preciousness of the Way needs no explanation. This is why Shakyamuni did not crave the honor of being a prince. This is why Miaoshan did not covet the glory of being a princess. This is why the ancients abandoned the dusty world, left their wives and children, and endured decades of bitter cultivation — not without reason, but to seek this great Way of the True Transmission of Nature-Principle.

This mysterious and sacred Way existed before heaven and earth — yet no one can know its beginning. It endures after heaven and earth — yet no one can know its end. Its subtlety and depth, its spiritual penetration — even the sages cannot fully fathom its wonder, nor give its name a name. And so Laozi said: "There is a thing formed from chaos, born before heaven and earth. Silent, solitary, standing alone and unchanging, revolving without cease. It can be the mother of all under heaven. I do not know its name. I style it the Way."

This is the origin of the Way.

Chapter 2: Why the Supreme One Named Human Nature-Principle "the Dao"

第二章　太上何以強名人之性理謂之道

The character dao (道) carries the broadest of meanings. Broadly speaking, it has three senses.

First: Dao means a road — the road every person must travel.

Second: Dao means to guide — to lead and direct.

Third: Dao means to speak, to explain — to set forth in words.

For human nature comes from the Realm of Principle Beyond Polarity. Confucius said: "The workings of Heaven are without sound, without scent — the utmost." It is a thing without form or color, without sound or scent, without sign or clue to observe, without beginning or end to discern. It is neither existent nor non-existent, neither something nor nothing — supremely subtle, supremely wondrous, supremely hidden, supremely profound. No pen or ink can render its wondrous substance. No words or speech can fathom its original truth. No one under heaven can know it. No one can name it. Yet within this true emptiness and wondrous existence, within this formless reality — hidden deep in the nature-heaven so subtle and mysterious — there dwells the utmost good, the central virtue: the Eight Virtues, also called the Eight Treasures. They are: benevolence, righteousness, propriety, wisdom, loyalty, filial piety, integrity, and chastity. These are the true scripture and true road that every person must possess. This is why the Supreme One forcefully named it "the Dao" — the first reason.

As stated above, the nature-Dao is so deep, hidden, and mysterious that no pen or ink can exhaust it, no tongue can tell it. Look for it and it cannot be seen. Listen for it and it cannot be heard. It cannot be grasped, cannot be measured. How then can one know its true form? How can one grasp its wonder? How can one discover its source, its resting place? Only by relying on the scriptures and canons of the sages, immortals, and buddhas, together with the pointing and guidance of a Bright Teacher and those who have walked before, can one understand the wondrous principle of this nature-Dao. This is why the Supreme One forcefully named it "the Dao" — the second reason.

But though this Dao cannot be spoken of — as the Teacher once said: "The Dao fundamentally cannot be put into words. Though words exist, they fall short. Once it leaves the mouth, it is no longer true. Yet without words, the Dao cannot be made clear" — if one relies solely on scriptures and purely on spiritual intuition and awakened comprehension, then unless one is a person of the very highest wisdom, it is impossible. One must also depend on the spoken exposition of those who have already awakened to understand the wonder. This is why the Supreme One forcefully named it "the Dao" — the third reason.

To understand the true Dao of nature and principle, none of these three meanings can be lacking. Because the single character dao happens to contain all three, the Supreme One's forceful naming was not without reason.

Now let the Eight Virtues within the nature be briefly explained, for reference.

Benevolence (仁) — the virtue of the heart. It is the Heavenly Principle, the good conscience. It embodies Heaven's virtue of cherishing life, accords with heaven and earth, and harmonizes with all beings. The nature shines complete, equally in all. The sage said: "All things share one body." The feeling of compassion — that is benevolence. Confucius said: "The noble person does not depart from benevolence for even the space of a meal." When Yan Yuan asked about benevolence, the Master said: "Overcome the self and return to propriety — that is benevolence." It means letting go of the selfish heart and restoring the public heart of heaven and earth, aiding people and benefiting all beings. That is benevolence.

Righteousness (義) — the road of humanity. Righteousness is the original feeling of human beings, the root of courtesy and humility. See gain and think of righteousness. Be harmonious and do not contend. Do not harm your reputation for the sake of profit. Do not harm others to benefit yourself. The character yi (義) has the Eight Virtues above one's head and the King's Way upon one's body — one yin, one yang, supremely great and supremely firm. The vast and unyielding vital force, the subtle essence of the Way and righteousness — this is why Lord Guan became a saint, and why Yan Hui became renowned. All followed from this righteousness.

Propriety (禮) — the original spirit of a human being. The measured form of Heavenly Principle. The law of the body. The track of conduct. Men study talent and goodness. Women admire chastity and virtue. Modesty and shame are always preserved. Lewdness and disorder are never committed. Correctness is the root. The virtue of propriety is supreme. Lord Guan holding a candle all through the night illumines a thousand ages. Han Xiang sharing a bed without a stirring of the heart. Practicing Yan Hui's Four Abstentions — all this is the root of overcoming the self and returning to propriety.

Wisdom (智) — the original essence of a human being. The compass for establishing oneself in the world. The bright lamp that leads from confusion to awakening. The clear road from the mundane world into the Dao. Wisdom has two forms: true wisdom and mere cleverness. Through true wisdom, the nature grows still and illumination arises — one sees through the heart and perceives the nature. Through mere cleverness, intelligence is exposed outward and one chases illusion while losing the real. Transform cleverness into wisdom and you reach heaven. Transform wisdom into cleverness and you reach hell.

Loyalty (忠) — the character means "the center of the heart." The center is the true center. The heart is the good conscience. When the true center holds the good conscience, one can clearly see the truth of heaven. A straight line within the mouth — the utmost principle within. Neither tilting nor leaning. The mouth opens upward to heaven. The mouth opens downward to earth. This shows that every intention arising in the heart is known to heaven and earth. The heart connects to the divine, and the divine connects to the heart. Good and evil cannot be hidden. Right and wrong cannot be concealed. Therefore one who fully realizes loyalty has a conscience free of shame — deceiving neither gods nor spirits, with nothing to blush for before heaven, earth, or humanity.

Filial Piety (孝) — first among all virtues, foremost of the Eight Virtues. The character xiao (孝) is half "old" and half "child." The old half above represents heaven, the parents. The young half below represents earth, the children. In the first half of life, parents toil to raise their children. In the second half of life, children serve their parents with devotion. This is the way of things. Of the Three Teachings and the Nine Schools, men and women, old and young — who was not born of father and mother? Scholars and farmers, artisans and merchants, rich and poor — who was not nurtured by their parents? Shakyamuni became a buddha through filial piety. The Dark Emperor honored his parents and became a sovereign. Mulian practiced filial devotion and his name was inscribed in the Heavenly Register. Emperor Shun was dutiful, and Emperor Yao yielded the throne to him. From ancient times, every sage, worthy, immortal, and buddha achieved what they did through filial piety.

Integrity (廉) — the character stands upright, half-draped in village cloth, feet planted on the ground, sleeves carrying only wind. Honor lies in keeping one's person clean, not in fine clothes. Content in poverty, joyful in the Way, with no attachment to the stink of copper. Yang Zhen refused the gold, fearing the knowledge of the four witnesses. The Son of Heaven sought out the worthy and specially promoted those of filial piety and integrity. When those above are pure, those below are clean. When officials are uncorrupted, the people are upright. This is why integrity is exalted.

Chastity (節) — the moral conduct of a person: integrity, constancy, faithfulness. The model for human behavior. One's resolve is noble and one's discipline firm — pure as ice, clean as jade, guarding the self like a precious stone. Like the firm joints of bamboo. Like the endurance of pine and cypress. Like the chrysanthemum that, even withered, still stands proud against the frost. Like the plum blossom that contends with snow for spring and will not yield. Men treasure moral discipline. Women cherish chaste virtue. Wen Tianxiang gave his life for the nation and carried the emperor into the sea. Wang Zhaojun remained faithful unto death — her body floated upstream. These are those who, when the great test came, could not be broken.

The nature contains these Eight Virtues within it. Therefore the character xing (性) — "nature" — has three strokes on the left, representing the Three Bonds, and five strokes on the right, representing the Five Constants. These are the true law that must be sought whether one enters the world or leaves it — the correct road and true scripture through which the sages, worthies, immortals, and buddhas entered the Way. They are the core of the True Transmission of the Sages — the road every person must travel. The Supreme One's forceful naming of it as "the Dao" carries deep meaning indeed.

Study Questions:

1. To practice the Eight Virtues — where should one begin?
2. If one wishes to proclaim Heaven's teachings — how should one proceed?

Chapter 3: Why Must One Seek the Dao?

第三章　何以必要求道

The Dao is human nature. It is the root-source of nature and life. This has been explained in detail in Chapters 1 and 2. If the Dao is human nature, dwelling within the body, innate in every person — why then must one seek the Dao? Every human being, every spirit among the myriad creatures, was born through receiving this wondrous Dao of nature-principle. From the very beginning of life, this nature-Dao was already bestowed upon every human being and every spirit. Why then — in the first period of the Green Sun, the second period of the Red Sun, and now the third period of the White Sun, at the end of the Three Periods — is it still necessary for the August Sovereign to descend the Dao?

Because this nature-Dao is so subtly wondrous that words can hardly express it. Though it dwells within the human body, its coming and going leaves no image to be seen, no sound to be heard. Whether heaven and earth, human spirits, or the myriad beings — all possess it, yet none know they possess it. Without the August Sovereign's great mandate specially descending the True Way — appointing a Bright Teacher to point and transmit the True Transmission of Nature-Principle, opening the wondrous aperture, illuminating the Heart-Seal Dharma that has been mysterious and secret since the dawn of time — then even if you were worthier than Yan Hui or Min Ziqian, cleverer than Fan Zeng, you would have no way to know the source and origin of this wondrous Dao of nature-principle, the Mysterious Pass and its resting place. How could you know its wonder? Its preciousness? How could you know its intimate relation to the life and death of heaven, earth, and all beings — the infinite mystery of its creative power? This is why even the ancient sage-king Xuanyuan had to seek seventy-two teachers. This is why Shakyamuni abandoned the honor of princehood and entered the snowy mountains to cultivate the Way. This is why Confucius sought instruction and inquired about ritual from Laozi beneath the pillar. This is why Shenguang stood in the snow at Shaolin and severed his arm to prove his sincerity. All of them sought the True Way of the True Transmission of Nature-Principle.

Consider how Mencius grieved for the people of the world: "When a person's chicken or dog escapes, they know to search for it. But when the heart has escaped — they do not know to search. How pitiable!" From this we know: the people of the world have long since let their original nature and good conscience escape, and have long since ceased to seek them. Yet the nature-Dao and good conscience dwell within our very bodies — how could they escape? Because the nature-principle bestowed from the Realm of Principle upon humanity — ever since it entered the great labyrinth of the Supreme Ultimate, passing through the transformations of the Supreme Ultimate (the initial stages of its transformation need not be discussed here) — pre-heaven fell to post-heaven. The pure nature was bound by the endowment of yin and yang breath. The purely good conscience was veiled by worldly feelings and material desire. The pre-heaven's true and wondrous wisdom — the prajña wisdom — was transformed into the post-heaven's emotional cleverness. The true spirit became the conscious mind. The three souls and seven spirits came under the dominion of the Five Phases. Nature-principle became temperamental nature. Temperamental nature became material nature. Through these transformations, the master of the nature-Dao — the original heart — was banished to a corner. The true sovereign retreated. The blood-heart seized power. The conscious mind took command. What Jesus the Lord called "God yielding authority" refers to precisely this.

From then on, the people of the world lost the nature-Dao and original heart like a lamb at the crossroads — not knowing where it went, not thinking to search. In the end they mistook the thief for the father. They took the blood-heart for the original heart. They let it act without restraint, running riot, and never thought to correct it. Ruin upon ruin. The demon king held power within, and the six thieves roamed freely without. The mind-horse slipped its reins and trampled the precious field of the heart. The heart-monkey broke its chains and wreaked havoc in the Heavenly Court — beyond all control. And so sins were created, karmic offenses invited, grudges bound, debts incurred — cause and consequence entangled beyond untangling, reincarnation without escape. The human heart sank lower by the day. Morality perished by the day. The greatest catastrophe ever seen had its beginning here. From this time forward, all the people of the world sought their living in the bitter sea, and walked toward hell searching for death. The true road they came by had long since been forgotten. The true scripture of the Eight Virtues — who still cared to look at it? And so the true road was blocked with weeds until it could not be passed. Before the gate of the Heavenly Kingdom of Bliss, one could set a net for sparrows — so deserted had it become. As Mencius said: "Mountain paths along the valleys — walk them firmly and they become roads. Leave them unused, and weeds will block them." This is what that means.

The people of the world let their original hearts escape, not knowing where they went. Worse still, the true road was choked with thorns and could not be passed. And so there was no way to recover the nature-Dao and the original heart. This is why seeking the Dao is necessary. This is why cultivating the Dao is necessary. This is the reason. What does seeking the Dao mean? It means recovering the heart that was let go. What does cultivating the Dao mean? It means clearing and restoring the road along which one searches for the heart. Without seeking the Dao, one cannot understand where the heart came from or where it rests. Nor can one know why it escaped, or where it was imprisoned. Without cultivating the Dao — without clearing the obstacles from the road — how can one advance? Without advancing, how can one drive back the demons and monsters that have surrounded the original heart? Therefore one must seek the Dao and cultivate the Dao. Only then can the original heart be rescued. Only then can one return to the ancient homeland, the Blissful Kingdom. Our true master within will see the light of day again, bow before the Eternal Mother, and rejoice at the Dragon Flower Assembly. What perfection!

Study Questions:

1. What Dao did the ancient sages and worthies seek?
2. Why can we not escape the cycle of reincarnation?

Chapter 4: When Does Heaven Descend the Dao?

第四章　上天甚麼時期纔有降道

The Dao does not descend except in its appointed time. It is not transmitted except to the right person. For the Dao to descend, there must first be an examination of the rise and decline of the age, the flourishing and withering of the Dao's fortune, the transformation and degradation of the human heart, and the karmic conditions of the coming catastrophe — only then is the time determined.

In the most ancient ages, before the Hour of the Hare, the human heart had not yet departed from the Way. Every action followed nature, accorded with Heavenly Principle, and dwelled in non-action. Since the original heart had not escaped, what need was there for the Dao to descend? But from high antiquity onward — after the Hour of the Dragon, and down through the middle ages — the human heart shifted by degrees. The Heavenly Way fell gradually into disuse. Every action harbored private interest, and conduct increasingly turned toward willful striving. And so the heart of the Dao grew dim by the day, while the conscious mind grew by the day. Honeyed words and a pleasant face, the mouth saying one thing and the heart another — this began here. Cunning plots and crafty schemes, deceit and trickery — this emerged here. The Way of the world declined. The good conscience was cast aside. High and low deceived one another. Noble and humble oppressed one another. Competition in novelty, contests of cleverness — redoubled and intensified, each outburst worse than the last. Evil seeds were sown. Bitter fruit was reaped. Grudge linked to debt, karmic tangles wound without ceasing, retribution turning without end. Accumulated day after day, year after year — the number of the catastrophe was thus established. Once the catastrophe was established, the highest heaven had no choice but to descend disaster to sweep away the wicked. But if catastrophe alone descended without the Dao, there would be no way to rescue the good. Therefore catastrophe and the Dao must descend together — only then is it seen that heaven blesses the virtuous and punishes the wicked, that retribution never fails.

And so the August Sovereign, in compassion, specially descended the True Dao. In the First Period — the Green Sun, the Water Catastrophe — the number of calamity was only nine. The Dao-Ruler presided over the teaching. The Burning Lamp managed the work. The Dao descended to kings, lords, and generals. This was the Longhan First Kalpa, named the Infinite. Two hundred million immortals were brought to perfection. In the Second Period — the Red Sun, the Fire Catastrophe — the number of calamity doubled to eighteen. Shakyamuni presided over the teaching. Amitabha managed the work. The Dao descended to scholars and masters. This was the Chiming Second Assembly, named the Supreme Ultimate. Two hundred million true children of the Buddha were likewise brought to the Way. And now, in this present assembly — the Yankang Noon Assembly — the Imperial Ultimate responds to the cycle. The human heart has grown more corrupt than ever before. And so the three disasters and eight calamities descend all at once: nine times nine — eighty-one — the end-time catastrophe of the Third Period. The Dao has fallen to the Confucian gate. Maitreya presides over the teaching. The Confucian Youth manages the work. The Dao descends to the common people in the burning house. The Great Universal Salvation opens, reaching all Three Realms — to rescue the ninety-two hundred million remaining souls.

At this time the human heart has departed from the Dao so far, the confusion runs so deep, that rescuing so many original souls is truly no easy matter. And so heaven, in its benevolence, has dispatched the two hundred million pre-heaven immortals and the two hundred million mid-heaven buddhas — all descending to the Southern Continent, scattering across the Nine Provinces, borrowing mothers' wombs to enter the world — to cultivate the true, nourish the nature, assist heaven in carrying out the Way, proclaim heaven's teaching on its behalf, and rescue all beings. This is the origin of the Dao's descent.

But why must the Dao wait for the time of catastrophe before descending? Because this Dao has no form or shadow that can be seen, no color or body that can be touched. Its mystery is not easily grasped. Moreover, the cultivation of the Way is not something whose results can be seen in a single morning or evening. If the Dao were to descend in times of peace, then even if you had the silver tongues of Su Qin and Zhang Yi, even if you shouted until your throat split and your tongue wore through, even if your words fell like flowers from heaven — people would treat it as the east wind passing a horse's ear, and who would turn their head to give it a second glance?

Only when deadly catastrophe looms — when cries to heaven go unanswered, when pleas to earth find no gate, when there is nowhere to turn, when the urgency is like flames at the eyebrows — only then does anyone wake up and come to their senses. Only then will anyone turn from evil toward good and seek this plain and flavorless True Dao. This is why the Dao does not descend except in its appointed time.

And what is the meaning of "the Dao is not transmitted except to the right person"? Because this True Dao is the most precious thing — heaven's most mysterious and wondrous secret treasure. If a person is not a true person, they cannot receive this True Dao. Even if it were transmitted to them, they could not hold it. This is why it is said: the Dao is not transmitted except to the right person.

Then who is a true person? It is one who has preserved the original heart, who walks the straight road of the Eight Virtues, whose every deed takes the good conscience as its master, who does not let the conscious mind rule in its place. Such a one can be called a true person. Because the Eight Virtues contained within the original heart are the very root of the Dao. If a person's Eight Virtues are preserved, they have affinity with the Dao — and once they hear the great Way, they cling to it like glue, inseparable forever. If a person's Eight Virtues have been abandoned and nothing remains, then the root of the Dao has been severed and there is no longer any affinity with the Way. How could such a person receive the True Dao? Even if they chanced upon it, they would soon lose it again.

The True Dao necessarily comes with true tests. The reason heaven sends these tests is precisely to distinguish the true person from the false. A true person, the more they are tested, the firmer they become. A false person collapses at the first test — though they received the Dao, they let it slip away. This is the meaning of "the Dao is not transmitted except to the right person." The saying is not empty. Therefore, whoever would receive the True Dao must first seek back the original heart.

Study Questions:

1. Who created the catastrophe?
2. What is the purpose of descending the Dao?

Chapter 5: Where Does the Dao Descend in Each Period?

第五章　每期降道在甚麼地方

The Dao is utterly centered and utterly upright, utterly good and utterly beautiful — neither partial nor biased, entirely impartial and without self-interest. It dwells in the central earth of wu and ji, the true center, the place of ultimate goodness. Our great China has been called since ancient times the Central Plain, the Central Kingdom, and the Flowery Center. These names carry a meaning that runs immeasurably deep.

For our China stands at the very center of the earth. Behind the nation, in Sichuan and Xinjiang, rise the great mountains — called in antiquity Mount Sumeru, later called the Kunlun, and now renamed the Himalaya range. This range holds the highest peaks in all the world, and so it is called the ridgepole of the world. All the earth's veins of terrain spring from this Kunlun. The Kunlun rises to face the Celestial River above. Its waters pour down from the Kunlun, flow through the Yellow River, and out to the Yinghai sea. The soil of the Yellow River basin is richly yellow. The waters of the Yellow River run forever turbid and golden. Only when a sage-king is about to appear, or a holy person is about to be born, do the waters run clear for several days — a sign of auspicious destiny. This Yellow River, which flows through the Kunlun to the Celestial River, is proof that China sits at the center of heaven and earth, in the position of the central wu-ji earth, which belongs to yellow.

Since our nation sits at the very center of heaven and earth, the August Sovereign on High, when creating the universe and sending down the spirits and the ten thousand beings, naturally began at the center point — at China — and only afterward extended outward in all directions. This is the natural order of things. The Book of Changes says: "Yellow at the center penetrates to principle. The correct position resides in the body. Beauty dwells within and spreads to the four limbs, manifesting in affairs — this is the utmost of beauty." This too accords with the same principle.

And so China had the Seven Sages who came first to govern the world. The River Diagram appeared, and the Luo Writing appeared. Fuxi received them and, gazing upward and looking down, drew the Eight Trigrams. Shennong tasted the hundred herbs for the sake of the people, and medicine took its proper form. Hou Ji sowed the hundred grains, and the people could rely on grain for food. The Yellow Emperor devised caps, crowns, and garments, and the people could dress themselves and be spared from cold. You Chao Shi built shelters from wood, and the people were freed from dwelling in caves and had rooms. Sui Ren Shi struck wood to make fire, and the people could eat cooked food. Cang Jie devised writing, and replaced the knotting of cords.

The progress of humankind truly began first in China. The invention of civilization began earliest in China. In every period, when heaven descends the Dao, it descends in China. When the Old Ancestor first transmitted the scriptures at the Stone Gate, it was within the borders of Sichuan, at Jieshi and Longmen. And in this present period, when the great universal deliverance opens and the True Dao descends, it too springs from Sichuan.

Moreover, the inventions that China has produced since ancient times are truly too many to count. Though these inventions were far less spectacular and earth-shaking than modern ones, they were all beneficial to the world and useful to the people — things that east and west, past and present, cannot do without in daily life, bringing only benefit and no harm. Though a few weapons were invented, they were only small arms — swords, spears, halberds, and pikes. They were nothing like the modern competition among foreigners, who exhaust their wolfish cunning to specialize in inventing weapons that destroy nations and exterminate peoples. The casualties of ten years of ancient war would not match the power of a single modern atomic bomb. What good can such inhuman inventions bring? In the end, do they destroy others, or destroy the makers themselves?

As for culture: from ancient times, China has had the Four Books and Five Classics, the Records and the many Commentaries. Edited and compiled by Confucius, these all bear on statecraft and moral transformation, on refining customs and correcting manners. They are the wellspring of virtue, the mirror for entering the world and leaving the world, the path that every person must walk. The Great Learning and the Doctrine of the Mean are the deep source of the great Way. The Analects and Mencius are the orthodox canon for cultivating the person and nourishing the nature. Beyond these, the hundred schools, the Records of the Grand Historian, and all manner of books — all are works that benefit the world and help the people. Even novels, romances, opera scripts, poetry, and song — all contained lessons of encouraging good and punishing evil, of satirizing the age and correcting the human heart, of transforming the world and benefiting the people.

This cannot be compared to modern novels, magazines, dramas, and songs, which wholly betray the ancient Way and forget the mission of culture, willingly becoming criminals of civilization. Where the ancients concealed evil and promoted good, the moderns conceal good and promote evil. They specialize in exposing others' faults as entertainment, in broadcasting others' evil as a talent. They perform the methods of killing and harming. They display obscene and indecent scenes. They paint every shade of seduction, speak every word of lewdness, teach people to exchange good for evil, and lead them toward the behavior of beasts — ruining morals, corrupting virtue, deceiving the people, and poisoning the age.

Therefore, what makes China precious is this: it sits at the very center of heaven and earth, and possesses an ancient tradition of good virtue. It deserves to be called the Place of Ultimate Goodness. It is the pivot where the Dao descends, the wellspring of moral virtue, the birthplace of civilization. That sage-kings and holy worthies were born so often in China is not without cause.

The teacher once said: "Receiving the Dao has Four Difficulties. The first difficulty: it is hard to be born in China. The second difficulty: it is hard to obtain a human body. The third difficulty: it is hard to encounter the Third Period. The fourth difficulty: it is hard to meet the True Dao."

From this we can see that in every period, the Dao truly descends in China — there can be no doubt. To seek the True Dao without having been born in China is like climbing a tree to catch a fish.

The old saying goes: "Three blessings born of three lives." What does this mean? It means that through three lifetimes of good karma — the merit accumulated by one's ancestors, one's parents, and one's own previous life, the causes and effects of three generations — one receives three blessings: to be born in China is the first blessing, to obtain a human body is the second blessing, and to encounter the Third Period is the third blessing. Only with these three blessings can one meet the True Dao descending to the common people's fire-house, with the great universal deliverance opening wide, everyone having their share in this good fortune. This is the meaning of "three blessings born of three lives."

But though the three blessings may be gained, there remains one difficulty — and this is the hardest difficulty of all. This is the fourth difficulty: "the True Dao is hard to meet." Truly: "The three blessings are still easy to gain; the final difficulty is the real difficulty."

Consider: the population of China today numbers four hundred million — no small number. The three blessings are not ungained. Yet those who actually encounter the True Dao are as rare as morning stars, scattered and few. Why should this be?

Because in this lifetime, if the original heart has been let go, if the Eight Virtues have crumbled, if the root of the Dao has been severed and the affinity with the Way has grown thin — or if in a past life, karmic debts were heavy and creditors have come to confuse and disorder the original heart — then even though one happens upon the three blessings:

Some have no affinity at all and never hear of the True Dao.

Some hear the Dao and treat it as the east wind passing a horse's ear — dismissing it with a laugh.

Some seek the Dao but refuse to seek it with a sincere heart, treating it as though it might or might not exist. At the slightest test, they uproot themselves and abandon the seedling.

Some do not recognize the Dao as true or believe in it firmly. The moment a false path or deviant art comes to stir them, they waver back and forth — now in Qin, now in Chu.

Therefore, to overcome all Four Difficulties, one must seek back the original heart, rebuild the Eight Virtues, and become a new true person. (See Chapter 4.)

Study Questions:

1. What is the difference between the harm and benefit of ancient and modern culture to humanity?
2. Where lies the difference between the superior, the middling, and the inferior person?

Chapter 6: Who Is the Master of the Dao, and Who Can Transmit the True Way?

第六章　誰是道的主宰誰能傳此真道

The nature of the Dao and its mysteries have been described in detail in Chapters 1 and 2, and there is no need to repeat them here. The Dao has its hidden and its manifest phases, its brightness and its dimness, its descent and its withdrawal. At times it offers universal deliverance; at times it enters nirvana.

In its hidden phase, no one can know what this Dao is, what relationship it has to humanity, or what benefit it holds. In its manifest phase, heaven reveals the hidden principle of truth, and people come to know the mystery of the Dao, its preciousness, its origin, and its dwelling-place — the unfathomable workings of ceaseless life, the myriad transformations of form, the very root of every spirit's nature and destiny, the living source from which all beings are nurtured and brought into being.

When the time comes for the Dao to descend, it descends to save all living beings. Heaven sends down the True Heavenly Mandate, appointing buddhas and sages to preside over the teaching, and authorizing a bright teacher to transmit the True Transmission of Nature-Principle (性理真傳) — so that every cultivator may know the Dao's true root and origin, may know where to direct their practice, may understand where this nature-principle resides, and may begin their cultivation from that very foundation.

But when the Heavenly Mandate is withdrawn and the Dao enters its period of nirvana — then no buddha or sage who presides over a teaching dares overstep by even one step. None dares transmit further. None dares save even one more soul. Even the bright teacher no longer dares confer the True Transmission of Nature-Principle. And so, once the Heavenly Mandate is withdrawn, no one in all the world can seek this True Dao any longer.

The saying goes: "Those with affinity encounter the Buddha's coming into the world; those without affinity encounter the Buddha's nirvana." This means: those with affinity are able to meet the moment when the Heavenly Mandate descends and buddhas and sages deliver all beings — a rare and precious opportunity. Those without affinity arrive when the mandate has been withdrawn and the Way has ceased to save. This is the meaning of having no chance to seek the True Dao.

This is why it is said: "The Third Period is hard to encounter." Those who would seek the True Dao must seize this moment when the truth of the Third Period has descended into the world. If this opportunity is missed, the next universal deliverance of the Third Period will not come again for another 120,000 years.

If one asks: who is the person who holds the balance — who governs the Dao's hiding and showing, its descent and withdrawal, whether it delivers or enters nirvana?

First, one must understand that this wondrous Dao of the Infinite is something that cannot be seen by looking, cannot be heard by listening, that embodies all things yet cannot be left aside — a mystery within a mystery, a thing that is no-thing, the most hidden and most secret. Even the gods of heaven and earth cannot fathom its depths. Even sages, worthies, immortals, and buddhas cannot name its mystery. Who, then, could possibly know its wondrous truth? Who could govern its balance?

Therefore it is said: "In heaven above and earth below, the Dao alone is supreme." The one who alone knows this mystery — the supreme deity who is the very embodiment of the Great Way — all beings in heaven and earth revere and call the August Sovereign on High (維皇上帝). In the esoteric school of Buddhism, this being is called the Great Sun Tathagata (大日如來). This supremely wondrous truth — the most sacred and secret of all the ages, never disclosed and never leaked — this is what is called the True Transmission of Nature-Principle (性理真傳).

The one who governs this ultimate secret transmission — who decides when to hide and when to show, whether to descend or withdraw, whether to save or to enter nirvana — is none other than the great mandate of the August Sovereign. Therefore, a thousand buddhas and ten thousand patriarchs further honor this being with the title the Profound One (玄玄上人), and also call this being the Luminous Lord (明明上帝). And because every spirit and being in the universe is born from this wondrous Dao of the Infinite — just as all beings are born of a mother — this being is also revered as the Holy Mother of the Infinite (無極聖母). This supreme title refers to the very embodiment of the Great Way, the primal ancestor of the True Transmission of Nature-Principle.

The Dao alone is supreme; I alone am supreme.
Birth, restraint, governance, transformation — all belong to the Ancient One.
In the three realms and ten directions, the Mother is sovereign.
She nourishes saint and commoner alike from one single root of spirit.

In every period when the Dao descends, the duration is always limited. In the first period, the Dao-Ruler received the August Sovereign's great mandate and presided over the teaching for one thousand five hundred years. In the second period, Shakyamuni received the mandate and presided over the teaching for three thousand years — until the Sixth Patriarch Huineng quietly transferred the Dao Lineage to the Confucian fire-house, and the mandate of Shakyamuni was withdrawn. From that time on, the Buddhist school lost its authentic wind. The true Dharma of direct transmission could no longer be grasped. It became merely ordinary teaching, unable to transmit the True Dao any further. Now, in the Third Period — the White Sun end-time catastrophe — the Three Realms are universally saved. Maitreya presides over the teaching. The Confucian gate responds to the cycle. The great universal deliverance opens wide, carrying out the final move.

Study Questions:

1. What is the meaning of "the Third Period is hard to encounter"?
2. Who is the ruler of the universe?

Chapter 7: What Is the Difference Between the Dao and Teaching?

第七章　道與教是怎樣差別

The Dao is the substance of nature-principle — the True Principle of the Infinite, given to each person as their nature. This is why it is called "nature-principle" (性理), which is also the true heart, the conscience. As for why nature-principle and conscience are also called "the Dao" — this has already been explained clearly in Chapter 2, and need not be repeated here.

This nature-principle is the heavenly root of every person, the great source of life and destiny. From it we come at birth; to it we return at death. It is the true path that governs all coming and going — the most hidden mystery of all ages: the True Transmission of Nature-Principle (性理真傳), the secret treasure transmitted from mouth to mouth and sealed from heart to heart, belonging to the esoteric school within Buddhism. Without the great mandate of the August Sovereign on High (維皇上帝), no immortal, no buddha, no sage — regardless of who they are — would dare recklessly transmit or carelessly disclose the mystery of this nature-principle and the True Dao.

Therefore the true scripture is not found in written words. The Confucian Four Books and Five Classics, the Buddhist scriptures, vinaya, and treatises — the Three Baskets of the canon — and Laozi's five thousand words of the Dao De Jing, the Classic of Purity and Stillness, the Yellow Court Classic and the rest — all of these contain hidden proof of the True Dao's mystery, yet none may openly reveal it. In every case, the words say one thing but the meaning lies elsewhere. Without a bright teacher who has received the mandate to point out the True Transmission — to open the gateway of subtlety and illuminate the wonder of the truth — then no matter how renowned a scholar or how great a Confucian you may be, you will have no way to discover its mystery.

So subtle, so precious, so wondrously secret — this is the true face of the Dao.

Teaching (教), on the other hand, belongs to the outer cultivation of the Dao. It is the myriad methods, myriad practices, and myriad applications that issue from the Dao for the purpose of educating the people of the world — the Dao in its function. In other words, it is the foundational education of accumulating virtue, doing good, cultivating the body, and nurturing the nature — so that one may eventually leave the world and enter the Dao.

Hence it is said: "The cultivation of the Dao is called Teaching." Teaching belongs to the exoteric school within Buddhism. It is the ordinary education: cultivating the heart, refining the nature, committing no evil, practicing every good — so as to rectify the human heart, prevent its corruption, and produce good people for this one lifetime, that they may enjoy the limited rewards of merit in the life to come. All that it teaches is the common, universal moral principle that anyone may know. This is what Buddhism calls the Equal Dharma (平等法).

Whatever is openly recorded in the scriptures — the parts easily known to all — this belongs to the Equal Dharma's education. But hidden within those same scriptures are many deep and wondrous secrets where, on the surface, the words seem to say one thing while the true meaning lies elsewhere. Without a bright teacher to transmit the teaching and confer the Supreme Dharma (無上法), no matter how clever or quick-witted you may be, you will find it hard to know its mystery. This is the difference between the Dao and Teaching.

The True Transmission of the Dao's correct Dharma: after the Sixth Patriarch of the Buddhist school in China — Huineng — took the Dharma into the fire-house and the Dao Lineage was quietly transferred to the Confucian school, the Buddhist school thereafter transmitted only the formal tradition of the robe and begging bowl — a hollow shell. The authentic wind was truly cut off. They mistook the footprint for the rabbit and grasped the fish-trap as though it were the fish. The True Transmission of the correct Dao was like a sheep lost at a crossroads, with no one knowing where it had gone.

From that time on, except for the Confucian school, no religious tradition could seize hold of the True Transmission of Nature-Principle. From the late Tang, through the Five Dynasties, both Song dynasties, the Yuan, and the Qing — down to the present day — roughly a thousand years — the Dao has been in its period of concealment. Every teaching became merely ordinary education. To hear the True Dao during this time was harder than climbing to heaven.

Patriarch Huineng once wrote these verses:

From me the Buddhist school lost its authentic wind;
through me the Confucian school gained the True Dharma's flow.
When the Third Period's final gathering comes,
right heart and sincere intent shall accord with the Doctrine of the Mean.

Teaching is always present. The Dao does not descend except in its appointed time. The Dao has its hidden and its manifest phases. When the Dao is hidden — even if you possess world-surpassing talent, extraordinary brilliance, mastery of past and present, the learning of five cartloads of books — you will have no way to obtain this True Dao. For the Dao descends only in its appointed time and is transmitted only through the appointed person. When calamity descends, the Dao descends.

Teaching is always present: when the Dao does not descend, Teaching already exists; when the Dao does descend, Teaching still exists — because Teaching is the foundational education for entering the Dao. Therefore the Dao does not depart from Teaching, and Teaching does not depart from the Dao. If the Dao departs from Teaching, its gate will be deserted — one could net sparrows before its door. If Teaching departs from the Dao, it becomes a heterodox side-path and can no longer be called a true teaching.

But what, in the end, is the difference between the Dao and Teaching in their actual effects?

The Dao can transcend birth and death, escape the wheel of reincarnation, ascend to the Land of Ultimate Bliss, dodge calamity, survive catastrophe, untie karmic grievances, dissolve transgressions, change destiny, and emerge from the bitter sea. Its wondrous power is truly inconceivable. Hence it is said: "In heaven above and earth below, the Dao alone is supreme." Are these empty words?

Teaching educates the people of the world. It is the standard for guiding people through this life, the model of human conduct, the method for cultivating the heart and nurturing the nature, the pattern for living rightly in the world. It produces pillars of the nation and vessels of morality. It teaches people to forsake evil and follow good, to walk the path of propriety, to be good citizens of a flourishing age, and to enjoy the rewards of merit in the next life. It lays the foundation stone for eventually leaving the world and entering the Dao. This education, too, is indispensable — not a single day should be without it.

This is the difference in the effects of the Dao and Teaching. The choice is left to each person to make for themselves.

Master Luo said:

Chasing profit, craving fame — the whole world is full of it,
but better the monk in his patched robe, at ease.
The caged chicken has food, but the soup pot is near;
the wild crane has no grain, but heaven and earth are wide.
Wealth and honor are hard to keep for a hundred years;
reincarnation through the six paths turns easily again.
I urge you: seek the path of cultivation early —
once you lose the human body, a myriad kalpas stand between you and return.

Study Questions:

1. How do the Equal Dharma and the Supreme Dharma differ?
2. Why must the Great Dao be sometimes manifest and sometimes hidden?

Chapter 8: The Five Teachings Share One Source

第八章　五教同源

The Dao and virtue are inherent in every person's nature. But as the world changed, as human cleverness increased day by day, the human heart turned against its truth, chasing delusion and losing what was real. People fell into the realm of confusion and lost their original face.

Once humanity had lost its heart for the Dao, the world grew ever more fearful, morality was cast aside, and the human heart had nothing to return to. Therefore heaven specifically commanded sages to descend into the world bearing the Dao, to establish teachings anew, and to show people the way out of confusion. Only then could the original face be restored, and the homeland of old once more come into view.

And so, from ancient times to this day, whenever the world has collapsed or the human heart has turned against its nature — whenever human effort alone could not restore it — heaven has always sent down a remedy: dispatching sages to the world, on the one hand establishing teachings to instruct people in the constant Way, and on the other hand especially descending the True Dao to reveal the wondrous secrets of the True Transmission. Through the meeting of heaven and humanity in the appointed season, heaven points to what has always been inherent within us and shows the method of restoration. This is what is meant by "seeking the Dao."

But the True Dao cannot be transmitted casually. Only one who has received the Heavenly Mandate of the August Sovereign on High may transmit this True Dao when the appointed cycle comes. (See Chapter 6 for details.) Among the five teachings, those who received the mandate and responded to the cycle were the three sages: Laozi of Daoism, Confucius of Confucianism, and Shakyamuni of Buddhism. Christianity and Islam did not receive the Dao Lineage — they could only transmit the ordinary education.

The aim of all five teachings is the restoration of original nature:

Daoism says: refine the nature.
Confucianism says: nourish the nature.
Buddhism says: see the nature.
Christianity says: perfect the nature.
Islam says: complete the nature.

All take the return to the root as the final destination of transcending the world. This is the common essential point of all five teachings. In truth: one flower, five petals.

The establishment of the five teachings came after the Three Dynasties, arising from the needs of all humanity. From one Dao they unfolded into five. Thus:

Daoism says: embrace the origin and guard the One.
Confucianism says: hold the center and penetrate the One.
Buddhism says: the myriad dharmas return to the One.
Islam says: cleanse the will and guard the One.
Christianity says: pray silently and draw near to the One.

All take the One as the foundation upon which their teachings were built. From this it is clear: the five teachings differ in their words but agree in their principle. This is absolutely beyond doubt.

What effect do the five teachings have on human society? Some say they supplement the deficiencies of law, restrain humanity from committing evil, guide people to know the good and turn toward it, and give each person a proper direction for conducting themselves in the world. These are the common benefits of all five teachings.

But when it comes to whether they can truly accomplish the return to the root and the restoration of life — there, "hope is hope" and "actual attainment is actual attainment." Between the Dao and Teaching, on this one point, there is a difference.

And this point depends on the turning of the Heavenly Mandate and the continuation of the Dao Lineage.

The Heavenly Mandate is the commission of the August Sovereign on High, sovereign of the universe. Wherever the Dao descends, a sage must appear to carry the Dao and propagate it. The Dao Lineage is the source-vein of the heart-transmission, passed from vessel to vessel in unbroken succession, serving as the guiding thread by which all diversity shall one day return to its root. To shoulder the Dao Lineage is to be dispatched by the Heavenly Mandate. Therefore, only a bright teacher upon whose person the celestial destiny rests can bear this great responsibility.

Among the sages of the five teachings, those to whom the Dao Lineage was not transmitted — this is a clear sign that they did not receive the true substance of the Great Dao, though the Heavenly Mandate was universal. From this it is evident: Teaching is the outer work of the Dao. In Buddhist terms it is the Equal Dharma. In Confucian terms it is "education." The Dao is the true substance of Teaching. In Buddhist terms it is the Secret Dharma. In Confucian terms it is "the Dao."

The supporting power of Teaching — its effect — is to turn back catastrophe and guide people toward good. The Dao is the axis of Teaching — its effect — is to transcend death. If one truly wishes to cultivate the True Dao, to see one's nature and become a buddha, to return to the root and restore the mandate — one must encounter a bright teacher who shoulders the Heavenly Mandate and bears the Dao Lineage, and actually receive the heart-method of the True Transmission of Nature-Principle. Only then can it be accomplished.

Consider the transformation of the five teachings today:

1. Daoism. Present-day Daoism focuses only on talismans, charms, and ritual registers — this is not what the original Dao and virtue intended. Though it still claims Laozi as its founder, in truth it began with Celestial Master Zhang of the Han dynasty. One can say: the name is the same, but the meaning of the Way is not.

2. Confucianism. The Confucian school's Three Constant Virtues and Five Constant Paths — its system is refined to the utmost. But ever since the heart-method was lost, even this has become merely the flourishing of branches and leaves.

3. Buddhism. The heart-method's True Transmission in Buddhism, from the time of the Sixth Patriarch onward, split into "Southern Sudden and Northern Gradual." The authentic wind was truly severed. Sectarian disputes followed, and the complete Buddhist teaching was carved into scattered fragments. To this day, besides chanting sutras and practicing meditation, the True Transmission of the heart-method and the supreme discourse of the Great Vehicle can no longer be known.

4. Christianity. The spirit of universal love taught by Jesus originally issued from the Holy Spirit. For the Holy Spirit to fill a person, it must take the truth of the Cross as its foundation. But who can still perceive the true substance of the Cross? As it is written in the Gospel of Luke, Chapter 14, Verse 27: Jesus said, "Whoever does not carry their own cross and follow me cannot be my disciple." This is one proof. (See also Matthew 10:38.)

5. Islam. Islam originally held that there is one true, undivided ultimate — and nothing else. But in the latter period of the Prophet Muhammad, the focus shifted to politics and warfare. After the Prophet's death, further sectarian divisions arose. This, too, can be easily imagined.

This is how all five teachings equally lost the founding purpose for which they were established, and thus have undergone such transformation. Each teaching, to this day, cannot be said to offer no benefit to the world and to the human heart — yet long ago the substance drained away. The distinction between the Dao and Teaching within each can be well imagined.

Since the Dao and Teaching split into their hidden and manifest streams within each tradition, the bodies of the five teachings fractured on their own, evolving through endless confusion and division, until at last the teachings turned against each other in mutual attack and rejection.

We who would study the truth today must first understand the relationship between the True Dao and ordinary education. We must grasp the harmony that comes from the five teachings sharing one root. We must not harbor a fragmented or contradictory attitude. Only then can we achieve the benefit of gathering all streams into one reservoir.

In sum, the discerning seeker of truth should hold to three principles:

First: take the true principle, and do not fixate on formal details.

Second: recognize the saving heart that each of the five sages shared. Their intentions should be harmonized and unified. In this age when the myriad teachings return to the One, there must be no more conflict.

Third: recognize that the true substance of the Dao is the absolute truth of the universe. This truth is only one. Standing at the height, it governs all below and orders all diversity. Dwelling at the center, it governs all without and orders all good. Therefore, the highest destination of all five teachings rests upon this one absolute truth as their final resolution.

Lastly, the most important point that cultivators of the Dao must not overlook — this is what must especially be conveyed:

The five teachings are one flower with five petals. Now, if one observes how each teaching has transformed from within, how the cycle of destiny has winnowed them, and how the human heart has shifted — one can know that this is the time when the flower falls.

When the flower was in its season of bloom, it flourished gloriously. But once the season passes, the time of falling and withering naturally arrives. This is the law of yin and yang's waxing and waning between heaven and earth.

What we must pay closest attention to is this: at the very moment the flower falls and withers, that is the moment when the fruit begins to form. This last true fruit — how can it be overlooked?

If you ask what this fruit is — it is the Holy Dao that descends as the five teachings merge into one.

The desolation of the human heart and the collapse of the world's way have now reached their extreme. The swelling of catastrophe and the eclipse of morality have reached their peak. This is truly the greatest sorrow humanity has ever known.

Yet Heaven is compassionate. And so the Holy Dao — concealed for three thousand years, never before openly revealed — has been sent down into the world in answer to this very crisis. The sage charged with carrying out this mission has also descended in the East, bearing the Heavenly Mandate, to propagate the Holy Dao and save every remaining soul.

Following the flower of the five teachings comes the fruit. This is not only the rebirth of true Confucianism — it is the beginning of all humanity bathing in the Dao and being clothed in virtue. In China, the wellspring of culture and morality, a ray of light has risen: the light of redemption from catastrophe and the revival of morality. It will establish true virtue and a new education for the welfare and happiness of the world.

Moreover, Confucius long ago prophesied: "As for what follows the Zhou — though a hundred generations hence, it can be known." And if humanity first passes through catastrophe, true awakening follows of its own accord. Under the convergence of Heaven's will and humanity's hope, this ray of light can be foreseen — it will surely rise like the morning sun, illuminating the four quarters, its virtue covering the eight wilds. This can be said with certainty.

This is the turning point: "one needle for ten thousand ailments," "raising the dead back to life." We can only pray with our whole hearts that all humanity will repent and receive it. We pray further that this light may soon break through the dark clouds and heavy rain, that it may unfold its great radiance, shining upon all beings in the ten dharma-realms, so that all may ascend to the shore of the Dao, and no darkness or evil may remain. Above all, we hope that one flower's five petals will all return to the fruit, and not a single one be left behind.

This is the great opportunity of all diversity returning to the One. We need only watch and wait for the blessed day when this fruit of happiness ripens.

Study Questions:

1. How did Teaching split from the Dao, and why and when did the split occur?
2. What are the transformations within each of the five teachings today?
3. What attitude should a true cultivator of the Way maintain?

Chapter 9: What Good Does It Do to Seek the Dao?

第九章　求道有什麼好

The Dao is a path. It is the true path for returning to the heavenly court, to the Western Paradise of Supreme Bliss. It is not the ordinary road of the dusty world. It is not the bewildered road that tumbles into the sea of suffering. Nor is it the dead-end road that plunges into reincarnation.

Where is this road? For the awakened, it is right before their eyes — one step and they ascend directly. For the lost, it is a hundred and eight thousand li away. Through ten million cycles of reincarnation, they still cannot find it. Even in tens of thousands of years, they cannot travel this most mysterious of roads.

In truth, this road lies within our own original nature, coming from the Realm of Principle. When it came, in the Realm of Principle it was called the True Principle of the Limitless. Bestowed upon the human body, it is called the nature. Therefore it is called "nature-principle." Since we came from such a place, when we go, we should return to that same place. This is the true path that every person must travel in birth and death, coming and going. This is why it is called "the Dao."

Confucius said: "Who can go out except through the door? Why does no one follow this Way?"

In other words: to seek the Dao is simply to seek back the Heavenly Principle and good conscience of one's original nature. Mencius said: "The way of learning is nothing else — it is simply seeking back the heart that has been let go."

If one can obtain this True Dao of Nature-Principle, what good does it do?

First: it enables one to transcend birth and death.

What does this mean? To rise above yin and yang, to leap beyond the Five Phases, to escape reincarnation and ascend to Supreme Bliss — to be free of the endless cycle of living and dying, forever drowning in the sea of suffering, unable to turn over even in ten thousand lifetimes.

Why must one transcend birth and death? Because neither birth nor death is a good thing. The bright world and the shadow courts — neither is a good place.

Zhuangzi said: "I never wished to be born, yet suddenly I was born into the world. I never wished to die, yet suddenly death arrived."

Shakyamuni in his time renounced the glory of the royal palace. For the one great matter of birth and death, he left home. From this we know: the world is not a land of bliss. Birth and death are neither good things. To live in the bright world is a living hell. To die in the shadow realm is a dead hell. Birth and death are always within hell's sea of suffering. Both the yang world and the yin world are ill places. Living hell, dead hell — neither is paradise. This much can be clearly understood. Therefore one must seek the Dao — to escape the suffering of transformation through the four modes of birth and the six paths of existence. This is why transcending birth and death is essential.

Second: it enables one to turn from evil toward good and leave the deviant path for the righteous.

Only by seeking the Dao can one find the original nature and conscience. Only then can one recognize that the human heart has both true and false aspects. The true one is the original nature and conscience — the primordial spirit. The false one is the blood-heart, the human heart — the conscious-spirit.

Every thought the worldly person raises involves greed, self-interest, bias, and deviancy. Every action belongs to cunning and cruelty — the trickery of the wild fox. All because the original nature and conscience have been entirely obscured by desire and sealed by passion, unable to emerge. The blood-heart's conscious-mind runs affairs unchecked. This is why things are as they are.

Therefore one must seek the Dao, to seek back the original heart and give rise to wondrous wisdom. Only then can one illuminate right and wrong, straight and crooked, good and evil, deviance and rectitude. One transforms consciousness into wisdom. One guards the upright and resists the deviant. All actions take the Middle Way and original nature as their teacher.

Confucius said: "When three walk together, there is always my teacher among them. Choose what is good and follow it; what is not good, correct it." These words say: the original nature and conscience are our own good teacher. In all that one does, following this conscience, there can be no error. "What is not good" refers to the enticements of ear and eye. Seeking the Dao truly does enable the transformation from evil to good and the return from deviancy to righteousness.

Third: it enables one to dissolve disasters and resolve karmic debts.

Catastrophes and karmic debts are all of human making. Because everyone has let the original heart escape and cast aside the eight virtues, the blood-heart runs affairs. All actions violate the conscience and depart from the righteous Way. Karmic debts are bound and causes and effects are created. Calamity links to disaster. Over time, this brews into the greatest catastrophe the world has ever known — all because the world's people lost the Way.

Since catastrophes and karmic debts are brewed from the cause of losing the heart and losing the Way, one must seek the Dao and seek back the original heart. Only then can catastrophes be dissolved and karmic debts resolved — this much is clear.

If one can truly seek back the conscience and the righteous Way, one will naturally understand where catastrophes come from and how karmic debts are bound. One will naturally repent past errors, reproaching oneself, sincerely repenting, exerting all strength to perform good works and establish virtue, to repay the offenses of former lives. Naturally the debts are resolved and the karma dissolved — no more entanglements.

And from that point forward: every intention and every thought takes the original heart as its master. Every action and every movement follows the eight virtues. How could karmic debts be bound again? How could the causes of catastrophe be created again? In this way, no new grudges are formed and old hatreds cease to exist. Body and mind are purified. Catastrophes and karmic debts resolve themselves without anyone having to force them.

Fourth: it enables one to change one's fate.

Where does fate come from? From Heaven's mandate? From the gods' decree? From human creation? A person creates their own causes. The gods and heaven assist the conditions. In the end, the fruit forms of its own accord. In sum: the latent conditions of three lifetimes, the fruits eaten across several lives — though the gods and heaven assist the conditions, in truth all is created by the human heart itself.

Consider the people of this world. Some are born as princes, generals, and ministers — ten thousand hectares of fields, mansions reaching to the clouds, the wealthiest in the land. This is because in their former life the original heart was ever-present, the heart never departing from the Way. Added to this, their ancestors accumulated deep and thick virtue. In the field of blessing they planted good grain. Naturally in this life, good fruit ripened. This is the natural Way.

Others, from the moment of birth, are bound by illness. A whole life in destitution. So poor they have not ground enough to stand a needle upright. In the house, not a day's grain in reserve. Some are forlorn and alone. Or disasters come one after another. All because across three lifetimes they did not cultivate. The original heart was in exile. The blood-heart and conscious-spirit ran affairs. In the field of blessing, only bad weeds were planted. Naturally they cannot eat good fruit. As they say: "Heaven's net is vast — retribution never misses." This is no deception.

Good fortune and disaster have no gate — only the person summons them. To change one's fate, one must first seek back the original heart. Clear all the bad weeds from the field of blessing and plant good grain anew. In time, good fruit will come of its own accord.

The philosopher Hong said: "All the merit in the world is undone by a single word: pride. All the sins that fill the sky are undone by a single word: repentance."

Consider the example of Patriarch Qiu. At first he had the most dire and vicious fate — the golden snake sealing the mouth. After seeking the Dao, he practiced diligently, accumulating merit and gathering fruit, until at last his debts were resolved and his karma dissolved. Without his knowing, in the hidden workings of heaven, his yin lines were changed to the great noble pattern of two dragons contending for the pearl. The good of seeking the Dao can thus be clearly understood.

Travel all the roads under heaven —
cultivation alone never leads you astray.

Study Questions:

1. How many benefits does seeking the Dao bring?
2. After seeking the Dao, what must one do to receive its benefits?

Chapter 10: The Movement of the Dao

第十章　道運

Section I: Principle and Number

Before chaos had opened, Principle was already everywhere. Before the vast primordiality had first parted, Number was already complete. Before the principles of heaven existed, this Principle already was. Before the primordiality was about to divide, the fixed number had already been set.

Therefore Principle is called "the fixed number." In the cycling of heaven and earth, nothing goes forth without returning. In the flourishing and decline of worldly affairs, nothing falls without rising again. When the world declines and the Way grows dim, things reach their extreme and then reverse.

Therefore this very moment is the time when the True Dharma shines anew and True Confucianism is restored. The Great Dao has been hidden too long. The human heart's abandonment of Way and virtue has already reached the utmost extreme. The evil karma and great catastrophe have already been formed. Since the catastrophe is formed, heaven has no choice but to descend the True Way to save it.

We are fortunate across three lifetimes to encounter the gathering of the Third Period's final age, when the True Way has descended to the world. To seek the true scriptures and the true Dharma, the True Transmission of Nature-Principle — the time is now. To seek true learning, to become a true Confucian — the time is truly now.

The moment! The moment! Such a chance is the hardest to meet. Do not let it pass.

The Great Dao is the sovereign of all spirits. Above — from heaven and earth, from humanity and all things — nothing is not born of this Way. Below — from plants and trees and mountains and rivers, from insects and fish and birds and beasts — nothing is not brought to completion by this Way. Therefore the cycling of heaven and earth between stripping and restoration, the flourishing and decline and rise and fall of worldly fortune — all is governed by this Way alone.

Section II: The Movement of the Dao, Now and in the Future

In the deep long night, all is still —
the Milky Way sinks west, the stars grow thin.
Suddenly the rooster crows and the third watch breaks —
look back to the east: already it radiates light.

Though the Great Dao has descended to the world, it still belongs to the half-light and the half-dark. But soon the spiritual rooster will crow three times and the morning sun will rise in the east.

This is because among all things in the world, everything has its counterpart. Where there is truth, there is falsehood. Where there is good, there is evil. Where there is righteousness, there is deviancy. Without falsehood, one cannot know truth. Without evil, goodness is not seen. Without deviancy, righteousness cannot shine.

At this time when the Way is about to flourish, naturally ten thousand teachings arise at once. The side-gates and deviant paths, the false patriarchs and false leaders, heaven's testing and the demon's testing — ninety-six kinds of heterodox ways, three thousand six hundred demonic spirits — all rush in to seize this one gathering, to confound the myriad spirits. This is the very time when jade and stone are being separated and good and evil are being distinguished.

Therefore the True Way at present is half-revealed and half-hidden — as if still in the fifth watch before dawn. Those side-gates and lesser arts beat their wooden fish six times and blow their conch shells loud and clear, leading many who remain lost in their yellow-millet dream. Even those who occasionally stir awake still find their heart-banners wavering — unable to tell whether things belong to Qi or to Chu, their hearts without a fixed direction.

If this True Way exists, then why allow these ten thousand teachings to test and refine? Who does not know: only in poverty is the filial child revealed. Only in chaos does the loyal minister shine. Gold must be fired to prove it true gold. The fruit tree must endure the wind to show its true fruit.

Duke Zhou feared the day of slanderous rumors.
Wang Mang was humble and courteous when hosting scholars.
Had either died in those early days —
who would have known the true from the false in the span of a life?

Three thousand six hundred immortals and buddhas, forty-eight thousand worthy sages — all to be chosen from within this Third Period's final gathering. Without a thousand tests by demons, how could the true and false be known?

The root has its place; the branch has its place.
Each bond, each gathering — never misplaced.
When the moon truly reaches the heart of heaven,
that is when the wind comes across the face of the water.

The marvelous meaning of this verse: those who cultivate the Way must each strengthen their own root and branch. Those whose roots are firm will encounter good bonds and good gatherings. No matter what upheavals come, they stand like Mount Tai — immovable. Those whose roots are shallow will encounter bad bonds and bad gatherings. At the first gust they drift like duckweed, carried east and west with the waves.

At this time, the True Way has descended to the world and is about to save the original spirits and radiate its glory. It is as if the bright moon has reached the center of heaven and is about to illuminate the river below. But unexpectedly the wind comes and stirs the water's surface into rippling waves, making the full, round, luminous reflection of the moon all jumbled and confused — impossible to see clearly.

Therefore the cultivator of the Way must discern true principle and true Way. If one can firmly hold the practice of knowing, resting, settling, and stilling — then when the wind has passed and the waves have calmed, the water returns to stillness without a mark. The full, round, luminous moon will naturally be seen again.

Section III: Uniting the Five and the Six, Leveling and Gathering All Teachings

The purpose of the August Sovereign's descent of the Dao in this present period has three great objectives: to save from catastrophe, to save the heart, and to save the teachings.

Because the world has declined and the Way grows dim, the human heart has turned against its nature and all morality is exhausted. Everyone commits sins. Everyone creates karmic debts. And so the greatest catastrophe ever known has been brewed.

The Five Teachings were originally established to uphold worldly affairs and the human heart. But by now the human heart has scattered, and the Five Teachings themselves have long since changed their nature. Gradually they have lost the original purpose for which they were founded. Each teaching's body has split and fragmented on its own. By now they will soon cease to exist.

Therefore the August Sovereign has specifically descended the True Way and expounded the True Transmission. First: save the human heart — make people restore the Heavenly Principle and the original nature. Once the heart of the Way is restored, everyone turns from evil to good. Everyone comes to know the root and source of nature-principle.

In time, each teaching will naturally have its day of awakening. Tracing back to the root and recognizing the supreme resting-place, naturally they will take this True Way of Nature-Principle as the final destination. One flower with five petals, all producing a single holy fruit. This is using one Holy Way to unite the Five Teachings — this is what is called the great opportunity of uniting the five and the six.

Then why is this Holy Way — which has come to save from catastrophe, save hearts, and save teachings — half-bright and half-hidden, now visible and now concealed?

Because this True Way requires true people before it can be obtained. (On who the true people are, see Chapter 4.) Therefore the ten thousand teachings and side-gates, the ten thousand demons and heterodox ends, are all allowed to appear — mixing false with true, confusing deviant with righteous. This is to verify the true from the false, to distinguish the wise from the foolish, to measure the root-capacity of each vessel, and to separate jade from stone. This is heaven's subtle and marvelous arrangement.

Moreover, the hearts of the people in this final age have strayed too far from the Way and are sunk too deep in delusion. Without allowing them to pass through a round of heavenly disasters and human calamities — overturning rivers and upending seas — who would be alarmed? Who would repent their errors, turn from evil to good, leave the deviant for the true, abandon the false and seek the real, and turn back to find the old road they walked when they first came?

Therefore there must first be a small chaos, a great winnowing. When evil karma is purged and the confused are sharply awakened — everyone will turn to good, everyone will cultivate the Way. The Five Teachings will return to their ancestral source. The ten thousand teachings will be leveled and gathered in. East, west, south, north — all nations both within and abroad — will be oriented toward the Yellow Center and Penetrating Principle. The whole world will become Great Unity. The world of suffering will be transformed into the Paradise of Supreme Bliss.

The Great Dao opens, the holy lineage is transmitted —
a mandate sends the Three Buddhas to accomplish the Gathering.
If you do not yet seek Tianran's crossing,
through kalpas of a thousand years the body cannot turn.

Study Questions:

1. Can Principle and Number ever change?
2. When the ten thousand teachings arise in the future, on what should cultivation rely?
3. Where do the Five Teachings originate, and where is their final resting place?

Chapter 11: The Bitter Sea

第十一章　苦海

Section I: Why Is the World Called a Bitter Sea?

In this present world, human intelligence has greatly expanded. Civilization advances day by day. Every craft is complete, every implement renewed. A thousand wonders and ten thousand marvels rival the work of heaven itself. What thing is lacking? What affair is wanting? Everywhere bright mountains and clear waters, moonlit towers and terraces, a thousand fine views, ten thousand kinds of scenery. Plainly this is a gorgeous world. Every land is a splendid domain. So how can it be called a bitter sea?

Just observe the people of the world. From the emperor above to the common folk below — the three teachings and nine schools, princes and grandsons of kings, actors upon the stage, mendicants with their begging bowls — who among them can guarantee a thousand days of good fortune, or pass through a whole life free from a hundred years of worry?

Though one be noble as the emperor and possess the wealth of the four seas — yet for the sake of the nation and its people, beset by troubles within and threats without, day and night anxiously dwelling on danger, never a single day at ease. Daily sighing long and short — though delicacies of mountain and sea are spread in abundance before him, in the end the bitterness makes them impossible to swallow. If this is not a bitter sea, what is it?

Dukes and marquises, generals and ministers — their offices high and their rank heavy. Serving those above and receiving those below, their every daily movement must be as if standing at the edge of a deep abyss, every step as if treading on thin ice. Year after year trembling with dread. A whole life spent in gnawing worry. Is this not a bitter sea?

Those who possess ten thousand acres of farmland, grand mansions reaching into the clouds, family fortunes of ten thousand strings, and grain heaped like mountains — their hearts are driven by desire for gain, their bodies made servants of the god of wealth. Dashing east and leaping west, running about day and night, contending for fame and seizing profit, inviting trouble and provoking dispute. When have they ever passed a single day without worry weighing on the heart?

If even the powerful, the noble, and the wealthy fare thus — then the three teachings and nine schools, the poor and the beggars, need not be spoken of. In sum: the honored have the honored's perils. The noble have the noble's dangers. The rich have the rich's worries. The poor have the poor's afflictions. Who can gain a single day free from care, and play the little immortal?

Regardless of station — high or low, noble or base — whether dwelling in the great city or in the corner of a village, none can escape this circle of worry, vexation, suffering, and gloom.

Therefore it is said: the world is a bitter sea.

Section II: Where Does the Bitter Sea Come From?

What is meant by "the bitter sea"? Where is it?

In truth, this bitter sea has no form. It has no fixed breadth or size that can be described. Large: it extends without limit. Small: a single step can reach the other shore.

For the bitter sea is created by the deluded thoughts of the human heart — it is self-made. It resides in each person's precious field of the square inch. Whether large or small depends entirely on one's own desires. Enlarge it, and it has no boundary — a whole lifetime searching and still the shore cannot be found. One spends a lifetime fallen in the bitter sea, tossed by the waves, carried by the currents, unable to reach the other shore. Contract it, and it can fit inside a mustard seed — one step is enough to cross beyond.

This bitter sea is every person's private property. Except for sages, worthies, immortals, and buddhas, no one — no matter who — is without it.

Only because the human heart has long departed from the Way, the original heart has lost its truth, and one can no longer distinguish right from wrong or true from false — one comes to mistake the bitter sea for a field of blessing and take it for ground that must be fought over.

Therefore the more powerful and noble one is, the vaster the domain of one's bitter sea. The wealthier and more splendid, the wider it spreads.

For the powerful and domineering, in their drive to contend for fame and seize profit, leveraging their position to bully others — by a thousand schemes and cunning stratagems they encroach upon others' territory. They imagine they are expanding their own mountain of blessing, not knowing they have expanded the domain of the bitter sea instead.

The weak and small, unwilling to accept this, band together to resist. Little do they know that what they fight over is not a field of blessing but a bitter sea.

And so this world has become the battlefield of a bitter-sea land-grab. The more they contest, the more chaotic it becomes. Territories and boundaries grow ever more impossible to sort out.

Until at last some people had a "realization." They pooled their privately held bitter-sea assets, combined them, and organized a great "World Bitter Sea Corporation" — a jointly operated limited-liability company.

For several hundred years now, the shareholders have worked together with great diligence, expanding territory and pioneering new frontiers. Business has made impressive strides, and results are quite considerable.

Dividends have been distributed since some centuries ago — though the several installments so far have been merely preliminary announcements, small-scale distributions only. (For example: the frequency of thunderbolts and calamities, the strangeness of rabid dogs, typhoons and floods, plagues and miasma, the calamity of revolution, the calamity of mass destruction, and so on.)

As for the formal dividend distribution — that must await the grand opening of the future small chaos, when the great catastrophe descends. At that time, the shares will be distributed fairly according to each person's actual accumulated investment: absolutely impartial, with not a single shareholder overlooked.

But Heaven grieves for the world and takes pity on its people. The True Way has descended into the world. Morality shines anew.

Those with foresight, having understood the holy principle and the True Way, discover the precious field of the square inch. The mechanism of the heart turns. They reverse the direction of all their former thoughts and intentions.

All former cravings and pleasures suddenly appear bland and thin. The heart that craved fame and schemed for profit grows cold as ash. Wealth, honor, achievement, and renown — all appear as floating clouds. The gaudy scenery and false displays are recognized as dreams, foam, and shadows.

Gradually they come to know that this world is a labyrinth of the bewildered, a circle of the Supreme Ultimate — not a land for lingering love. The business ventures of the bitter-sea road are in truth a path of ruin — destroying families and forfeiting lives.

And so those who resolutely relinquish their stake in the Bitter Sea Corporation and boldly withdraw their shares are by no means few.

The Corporation naturally issues a statement: those who have withdrawn their shares shall henceforth have no right to receive further distributions.

And so in recent years, the fortunes of the Bitter Sea Corporation have gradually fallen into decline. If, after another round of small chaos has passed, this "Great Bitter Sea Corporation" still has not collapsed — well, the fate of bankruptcy can be predicted with certainty.

For once everyone has passed through the small chaos and received these unexpected dividends — a forest of guns and a rain of bullets, artillery shrapnel, violent storms, death and injury, pestilence, fire, flood, and the sword — they will be sharply jolted awake. They will naturally repent and realize that all their former scheming was misdirected.

Originally they had been planning for fame, profit, blessings, and longevity — little did they know it would produce such pitiable and terrible results. Bitterly disappointed. Horrified beyond bearing.

Needless to say: will anyone still wish to keep such assets? The share certificates become waste paper. Will anyone still hope for returns?

One can only let one's own bitter sea lie fallow and fill it in. What other remedy is there? If at that point the Bitter Sea Corporation still does not collapse — what more could one possibly wait for?

From the beginning, the River of Desire has always flowed into the Sea of Karma. The bitter sea has always bordered upon hell. The bustling market of the Sea of Karma draws all its customers from the River of Desire. And the patrons of hell — they are all honored guests arriving from the bitter sea.

Once the Bitter Sea Corporation declares bankruptcy and the bitter sea is filled in, the routes of commerce are severed and the customers vanish. Hell itself will have no one left to inquire at its gates.

The Ten Kings of the Courts of Hell will themselves return to the heavenly court to enjoy the celestial blessings of supreme bliss.

From this time forward: the River of Desire and the bitter sea — filled in. The Heaven of Hatred and the Treasury of Resentment — mended. Hell itself returns to the land of nothingness.

The world of the living is transformed into the celestial realm of Penglai.

How magnificent! How glorious! May these words not be dismissed as idle prattle. If that is possible, then it suffices.

Study Questions:

1. How many kinds of suffering are there?
2. From what does the bitter sea arise?

Chapter 12: The Bitter Sea Has No Shores — How Does One Reach the Other Shore?

第十二章　苦海無邊怎登彼岸

The sea on the surface of the earth, though immensely vast and seemingly boundless at a glance, does in the end have shores. But this bitter sea — what kind of sea is it? Why does it have no boundary?

In truth, this bitter sea is spoken of as a metaphor. It is not a real sea with physical form and fixed address. It is what each person creates within their own heart. In delusion: it fills everything. In awakening: it vanishes entirely.

Delusion means one has forgotten the original face. The original heart has been lost and one does not know to seek it. The blood-heart and the conscious spirit are given free rein. Every thought that arises belongs to deviant thinking and deluded intention. Every deed violates the Way and betrays virtue. What is planned does not accord with Heavenly Principle. What is done naturally does not accord with human feeling. Since thoughts never cease, deeds naturally become perverse. Events turn strange and disaster arrives without warning. Events breed more events. Disasters breed more disasters. Side-branches sprout from every stem. One wave cannot be settled before ten thousand waves rise together. One worry has not been quelled before a hundred afflictions arrive at once. The field of the heart is stirred by the waves. The bitter sea surges with breakers. Day after day, suffering and gloom. Night after night, worry and brooding. Year after year the brow never lifts. A whole life's sorrows cannot be loosened.

This is the bitter sea. Each thought added raises the realm one level. Each affair added extends the domain one stretch. Since thoughts have never ceased, when has the bitter sea ever had a shore?

Is this bitter sea not created by the human heart? As long as the human heart does not die, the bitter sea can scarcely avoid being boundless. As long as the human heart is not leveled, even if you moved all the soil of Mount Kunlun, this bitter sea still could not be filled.

Therefore it is said: in delusion, it fills everything.

Awakening means to awaken to the fact that within oneself there exists an original nature, bestowed by heaven. The Confucians call it the good heart. The Daoists call it the valley spirit. This is our original spirit. If one can take this original nature, this original spirit, as the master of the central hall — then every thought that arises comes from the good heart. Every deed follows the eight virtues. This is to act according to one's nature. This is to follow Heavenly Principle and accord with the Heavenly Way.

With the original heart in charge and conduct never departing from the Way, thoughts are naturally upright. Deportment naturally accords with the Mean. Above, it follows heaven's heart. Below, it accords with human feeling. No grudges are bound. No karmic debts arise. Disaster does not come. Blessing arrives of itself. What is planted is good fruit. What is harvested is blessed fruit. Naturally no worry or affliction can intrude. Where would suffering and gloom find purchase in the heart?

If this is truly so — the ground of the heart is broad and at ease. Thoughts and intentions are spacious and ample. What affair could trouble the heart? What matter could cause vexation? At leisure in quiet dwelling, the ground of the heart is bright. Rising early and retiring late, the spirit is clear and harmonious. Without anxious thoughts. Without deluded ideas. The precious field of the square inch is forever a garden of joy. The three passes and five organs naturally find peace and prosperity. Without stirring, nothing can breed trouble. Without waves, nothing can raise a swell.

Where, then, is the bitter sea?

Therefore it is said: in awakening, it vanishes entirely. One step can cross to the other shore.

But then, what is the difference between the bitter sea and hell?

As described above, the bitter sea is created by the human heart. Yet these two words — "bitter sea" — every person, no matter who, finds hateful. Why, then, do people create this bitter sea for themselves? What is the cause?

It is because people in this world "seek life too greedily." Every thought that arises is about seeking life, seeking blessing, seeking wealth and honor, seeking ease and comfort. Yet the goodness of the seeking never finds the Way. And so the more they seek, the worse things become. They seek life, and instead hasten death. They seek blessing, and instead hasten disaster. They desire wealth and honor, and instead find poverty and disgrace. They desire ease and comfort, and instead find suffering and vexation.

Every plan goes contrary to their wishes. Every action goes against the grain. Naturally frustration and resentment converge. Worry and vexation arrive together. Thoughts become tangled. Deeds become inverted. The more frantic, the more confused. The more they strive, the worse it gets. The breath grows short and the spirit flees. The six thieves run rampant beyond the gates. The monkey and the horse sow chaos in the field of the heart. The six spirits have no master. The five breaths raise waves against each other. The bitter sea rises layer upon layer. The waves roll and crash. Sins and karmic debts, grudges and calamities and disasters — all are churned up from within.

And at last: it forms into hell.

The bitter sea can be compared to a manufacturing district supplied with raw materials from the River of Desire — a factory zone that processes sin, karmic debt, and catastrophe. And hell is the office that handles the people who have lived in the bitter sea: according to each person's merits and faults, good and evil, sins and karmic debts, disasters, grudges, and outstanding accounts, the Ten Kings weigh the measure and gravity of merit, sin, and fault, and determine the appropriate reward or punishment — how to chastise, how to assign the wheel of rebirth. These manufacturers of sin, arriving from the bitter sea, are distributed across the eighteen layers of hell, where harsh punishments are administered so that they may fully taste the repayment they have earned.

The previous chapter already stated: the River of Desire and the bitter sea flow into each other. The bitter sea borders upon hell. These three are inseparably and intimately connected in matters of life and death. One might say: the River of Desire IS the bitter sea. The bitter sea IS hell. Hell IS the bitter sea. There is no need to force a distinction.

The moment a deluded thought stirs, the spirit hastens to flee.
When the spirit flees, the six thieves throw the field of the heart into chaos.
Once the field of the heart is in chaos, the heart has no master —
and the six paths of reincarnation stand right before your eyes.

Study Questions:

1. What method should one use to escape the bitter sea?
2. What is the cause of the bitter sea's boundlessness?

Chapter 13: Joy That Can Be Enjoyed Is Not Lasting Joy

第十三章　樂可樂非常樂

Joy that can be seen is not lasting joy. Joy that can be named as joy is not lasting joy. Suffering that can be seen is not lasting suffering. Suffering that can be spoken of is not lasting suffering either. These are but temporary and false — not the enduring eternal joy or eternal suffering. This false joy is not only not lasting joy: at its extreme, joy begets sorrow. And this false suffering is not only not lasting suffering: when suffering is exhausted, sweetness arrives. The subtle flavor within this — the cultivator of the Way cannot fail to investigate it.

Section I: Joy Is the Root of Suffering; Blessing Is the Foundation of Disaster

All people in the world, no matter who, delight in joy and love blessings. Conversely, they loathe suffering and abhor disaster. And so day and night they rush about seeking their joy, and strain relentlessly in pursuit of their blessings — never knowing that within joy there is suffering, and within blessings there is disaster. The moment they encounter joyful circumstances, the root of suffering springs up from that very place. The instant they receive a blessing, calamity proceeds from that very source. The more joy, the deeper the suffering. The more blessings, the greater the disaster. For example:

The son of a wealthy house, born into riches, pampered to excess — ask for one thing and receive ten. He has never experienced hardship or bitter toil. He does not know the painful labor by which his fathers and grandfathers built the family fortune. Day after day he knows only to boast of wealth, flaunt his influence, and show himself off to others. He eats three meals of five flavors. He wears silver gauze and spun silk. Day after day, music and song; night after night, feasting and wine. He frequents the pleasure houses, taking courtesans and keeping company with prostitutes. He parades his elegance and plays the man of means. Delighting his eyes and gratifying every desire, he finds such pleasure that he forgets to return home. This may be called joy. He imagines himself in the fairy-isle of Penglai, where all four seasons are spring and his fathers' and grandfathers' fat flows without end. But little does he know: idle and shiftless, attending to no business, spending without earning, sitting and eating until the mountain crumbles. Fate toys with men and never lets them enjoy things forever. Good times do not last. In a single instant the gold at the bedside is spent and the bold man has no face to show. The sweet, delicate notes of his pleasure-companions suddenly change to the thunderclap of an eviction order. The alluring glances become cold stares and sideways scowls. Once he was "the great master" and "the lord of the house" — now he is a destitute beggar. When it comes to this, the prodigal does not know what to feel. From this point on, catastrophe brews in secret, disaster slowly takes root. Joy has gone — he does not know where. The roots of suffering spring up without end.

An official at the highest grade, his rank reaching the Three Dukes. One person above, ten thousand below. A single call from the upper hall, and a hundred voices answer. The chief among the hegemons, holding the bull's ear at the covenant altar. His prestige blazes. His hand burns whatever it touches. This may be called joy. But observe: when Duke Huan of Qi fell to internal strife, schemers did their work and traitors conspired — his corpse became a nest for worms, and the stench was smelled for miles. The palace hall became a battlefield. His body went unburied. Where was the joy? Where was the blessing? Is this not joy at its extreme becoming sorrow? This joy that can be enjoyed — is it lasting joy?

Noble as the Son of Heaven, possessing the wealth of the four seas — this may be called joy. But little does he know: affairs of state are manifold, troubles arise within and without. Day after day his heart is vexed; night after night his mind is anxious. The slightest misstep in governance, and he would beg to become a commoner but cannot. What joy is there in this? Even the powerful, the noble, and the wealthy fare thus — the rest need not be asked. What affair is there that does not breed suffering within joy? What place is there where joy at its extreme does not become sorrow? Therefore it is said: Joy that can be enjoyed is not lasting joy.

The flower flaunts its brilliant colors for but a moment.
The moon's trace and the mirror's reflection never endure.
Lightning and sparks — gone in a blink.
Fine pleasures are few — in vain the spirit is broken.

Then for those who wish to seek lasting joy: what must be done? It must be known —

Section II: Joy Emerges from Suffering; Blessing Is Born from Disaster

Joy at its extreme begets sorrow. When suffering is exhausted, sweetness arrives. This is the unwavering proverb of all ages.

Śākyamuni abandoned the glory and honor of a prince. Alone, he withdrew into the mountain forests. He searched far and wide for a bright teacher but could not find one. Sitting alone on barren mountains, he ate the wind and slept in the dew. He lay in snow and slumbered among the clouds — bitter cultivation for decades. This may be called suffering.

Shenguang, the Second Patriarch, though he had lectured on the sutras for forty-nine years — because he had not yet obtained a bright teacher to point and transmit the Nature-Principle Heart-Method, he knew only that the ten thousand things return, yet did not know where the One returns to. And so he stood in the snow at Shaolin and severed his arm to prove his sincerity, beseeching Patriarch Bodhidharma for a single pointing. This may be called suffering.

Not knowing, in the end, where the One returns,
Shenguang bowed before Bodhidharma.
Standing in the snow at Shaolin — for what purpose?
Only to seek a single pointing that would escape King Yama.

Princess Miaoshan did not cling to the honor of royalty. He Xiangu did not covet the wealth of Fan Shi. Willingly they shut the door and cultivated in bitter practice. They endured trial after trial. With bodies of golden branches and jade leaves, they did not refuse the suffering of hard labor. They abandoned silken robes and jade-dish feasts. Of their own accord they ate simply and lived in austerity. This too may be called suffering.

Confucius traversed ten thousand li of road. He inquired about rites from Laozi beneath the pillar. He abandoned his office and traveled through the feudal states, seeking to carry out his Way in the world. He was trapped between Chen and Cai, provisions cut off for seven days. He was surrounded at Kuang, his life in mortal danger. He suffered every manner of mockery, ridicule, and insult. He endured the humiliation of having his traces erased and his tree cut down. When the Way would not prevail, he returned to Lu and established his teaching at the Apricot Altar — patient and skillful in guidance, tireless in teaching. In all, three thousand disciples. Seventy-two worthies mastered the Six Arts. He edited the Odes and the Documents, established the Rites and the Music, wrote commentary on the Changes of Zhou, and composed the Spring and Autumn Annals. Because a qilin was captured, he laid down his brush. This may be called the utmost of suffering.

Patriarch Qiu's bitter cultivation in those years: after Patriarch Wang Chongyang departed from the world, each of the disciples scattered and went separate ways — the swallows and the cranes parting for east and west. At that time, Patriarch Qiu had no home where he could shelter. He had no ground where he could rest his feet. Above, he lacked intimate friends like Guan Zhong and Bao Shuya. Below, he lacked a Fan Sui to pity his poverty. Drifting and buffeted, he wandered the length and breadth of the rivers and lakes. Crying for grain at every turn, going without food again and again — several times he nearly starved to death. Was this not suffering?

Śākyamuni, through suffering, became a Buddha. Shenguang, through suffering, attained the Way. Princess Miaoshan, enduring suffering, became Guanyin Bodhisattva. He Xiangu, bearing suffering, took her place among the Immortals. Confucius, through suffering, became the Supreme Sage. Patriarch Qiu, through suffering, was sealed as the Zhuangyuan Celestial Immortal. These sages, worthies, immortals, and buddhas — was there a single one among them who did not achieve through suffering? Survey all history, east and west: one who achieved sagehood or buddhahood through pleasure has never been heard of.

Joy is like arsenic in a sugar coating.
Suffering is like an immortality pill in a coat of bile.

And so, having tasted every bitterness at the beginning, in the end they achieved sagehood and buddhahood — immortality and undying life, the Way achieved in heaven, their names preserved on earth. Neither born nor extinguished, forever enjoying the utmost bliss. This alone is true lasting joy.

Study Questions:

1. What is the enjoyment gained from joy, and what is the enjoyment gained from suffering?

Chapter 14: In Former Times One Had to Leave the World to Cultivate the Way; Why Now Can One Cultivate at Home?

第十四章　昔時要出家修道今日何以在家修道

The methods of cultivating the Way are divided: there is the cultivation of Nature-Work and the cultivation of Life-Work. There is the path of cultivating first and receiving afterward, and the path of receiving first and cultivating afterward.

In former times — the First Period and the Second Period — the human heart had not yet strayed far from the Way. In all their actions, people still retained a remnant of conscience. They did not dare cast away all Eight Virtues. Therefore the evil they committed and the karma they created were not deeply severe, and the destined calamities were mild. Although heaven did descend the Way, one had to cultivate first and receive it afterward. There was no Bright Teacher to point open the wondrous aperture or transmit the Method of the Nature-Principle Heart-Seal. And so, although every person possessed their original nature, none knew they possessed it. They did not know that this nature-principle is the very root of one's nature and life — where it comes from, where it abides. Not knowing what nature-principle is, they could not directly cultivate this Nature-Work.

Fortunately, at that time the human heart's confusion and darkness were not yet deep. People still had an affinity with the Way. Upon hearing the True Way, they could recognize its preciousness — its wondrous power to transcend birth and death, to become immortals and buddhas. All could set their hearts single-mindedly on the Way and pursue it with sincere intent. Thus at that time there was a cultivator — the Realized One Wei Boyang — who researched with great care. Though he could not know the nature-principle, he could know the root of human life: the Three Treasures of essence, breath, and spirit. Those who wished for immortality had to safeguard these Three Treasures. And so he devised the method of cultivating Life-Work: entering principle through breath, drawing from Kan to fill Li — the method of ascending heaven against the current.

Now, the creation of the Three Powers — heaven, earth, and humankind — originally proceeded from the one breath of the Pre-Heaven Infinite Void, which transformed into the Middle-Heaven Supreme Ultimate. The one breath became two breaths, dividing into yin and yang. Yang was the clear and light; yin was the turbid and heavy. Clear and turbid separated: the clear yang breath floated upward to become heaven; the turbid yin breath congealed below to become earth. Heaven received pure yang: it became Qian, the father. Earth received pure yin: it became Kun, the mother. The Pre-Heaven true yang belongs to water — thus it is called True Water. The Pre-Heaven true yin belongs to fire — thus it is called True Fire. "Heaven's One generates water; Earth's Six completes it." Water above, fire below — water and fire in proper intercourse. Heaven and earth are fixed in their positions. Thus yin and yang do not err, the four seasons do not fall into disorder, and creation is born from their harmony.

However: the human being receives the yang of Qian and the yin of Kun together. Qian loses its middle line and is absorbed into Kun — transforming Kun into Kan. Kan loses its middle endowment and is absorbed into Qian — transforming Qian into Li. Li's position is in the south: the bright fire of Li. Kan's position is in the north: the water of the Northern Sea. The Li-fire sits above and flames upward. The Kan-water sits below and flows downward. The cauldron and furnace are overturned. Water and fire do not intercourse.

Therefore one who seeks immortality must practice seated cultivation: cause the Li-fire not to flame upward but to descend into the palace of Kan; cause the Kan-water not to leak outward but to rise into Li. This is called "drawing from Kan to fill Li." Lead and mercury meet. The infant and the maiden unite. This is called "ascending heaven against the current" — causing essence to transform into breath, breath to transform into spirit, spirit to transform into the void. This is entering principle through breath. This was the cultivation method of that age. It is exceedingly difficult. Therefore many undertake it, but few achieve it.

In former times, because people did not know the nature-principle, they could not directly cultivate Nature-Work. They had no choice but to use this method. And so they had to abandon wife and children, sever all ties with the dusty world, guard a desolate mountain alone, and sit in withered meditation through bitter cultivation. This was the Red Sun era — from the time the Sixth Patriarch secretly turned the True Transmission of the True Dharma to the Confucian fire-house, the Buddhist True Dharma was lost, and the lineage wind was cut. After that: the cultivation of life without the cultivation of nature.

But now — in the final catastrophe of the Third Period — the True Way has descended to the world to save and deliver the original people and universally ferry the Three Planes. Heaven has specially commanded a Bright Teacher to descend to the world, to point and transmit 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, greatly elucidating the True Way of Nature-Principle, and clearly showing the method of dual cultivation of nature and life.

Going directly through Nature-Work from the start — no need to abandon wife and children. No need to give up the family. No need to sever ties with the world or flee from it. At home, yet having left home. In the dust, yet free from the dust. Husband and wife, sons and daughters — all may cultivate together. The father does not lose his compassion. The son does not lose his filial piety. Husband and wife do not lose their righteousness. Brothers do not lose their fraternal love. One is spared the reproach of "cultivating only oneself" and the mockery of "fleeing the world." Whether scholar, farmer, artisan, or merchant — all may cultivate the Way. The Pre-Heaven True Way may be advanced in, and the worldly livelihood may also be maintained.

So easy. So simple.

This is because the Old Mother, in her deep love for her children, has greatly released her vast compassion and widely opened her grace — so that no matter who we are, all may cultivate the Way. Whether women or the illiterate — all may transcend birth and death, escape the wheel of rebirth, and ascend to that Ultimate Bliss. Scholars and gentlemen may seek true learning, be counted among the True Confucians, and become worthies and sages, immortals and buddhas. Such a chance comes once in a thousand years. We humbly wish that our siblings of the Five Teachings will not cling to the sectarian views of their own gates. Know that the Five Teachings share one root — one flower, five petals. This is the very moment to unite the five into six and together bring forth one Great Sacred Fruit. Do not cling to narrow views. Do not cover your own spiritual brightness. Do not let this chance pass — lest you bring grief upon yourselves, and make a regret for a thousand ages.

A wonder across ten thousand ages, mysteries beyond count —
the Third Period's final catastrophe opens Heaven's Examination.

The Three Epochs' gathering at the Dragon-Flower Assembly —
to test and elevate the Buddha's children, who shall attest the Great Luo.

Study Questions:

1. Between Nature-Work and Life-Work, which is the more important?
2. In the present day, can one achieve the Way by cultivating at home? What is the reason?

Chapter 15: Wisdom and Cleverness

第十五章　智識與智慧

Wisdom issues from the heart. But the heart has two forms — true and false. What the true heart issues is true wisdom. What the false heart issues is false wisdom — that is, mere cleverness. How, then, are the true heart and the false heart distinguished?

The true heart is that which has no form to be seen and no sound or scent to be perceived. It is the original heart of true emptiness and no-appearance — the True Principle of the Infinite Void, bestowed by Heaven. It is our original nature. The Confucians call it the Heavenly Nature, the good conscience. The Buddhists call it the Diamond of Suchness. The Daoists call it the Valley Spirit, the Dao-heart. Within this nature dwell the Eight Virtues — the source of ten thousand virtues, the root of ten thousand goods. The Five Eyes and the Six Supernatural Penetrations are all contained within it. Innate knowing and innate ability abide there. It is our primordial spirit — the root of nature and life, the wellspring from which human beings are created. The wisdom that arises from this original nature alone is true wisdom. The Confucians call it innate knowing. The Buddhists call it the Wondrous Wisdom of Prajñā. It is true inner fabrication — the flowing-forth of conscience. Its stirring thoughts constantly arise from effortless action. Its deeds are wholly in accord with Heavenly Principle.

The false heart is the blood-heart of form and appearance — the fleshy heart-organ, congealed from the refined essence of the Postnatal Two-and-Five and the true Five of the Pre-Heaven, wondrously combined. It further divides into the Three Souls and the Seven Spirits, scattered throughout the body: the souls dwell in the upper, middle, and lower burning-spaces; the spirits reside in the brain, the body, the heart, the liver, the spleen, the lungs, and the kidneys — each governing its own domain. All these departments, though they belong to the false body, each contain one ray of the Infinite Void's original truth, apportioned within them, by which alone they can function. This is the consciousness-spirit. The intelligence that issues from it is called cleverness — false wisdom. It is nothing but the operation of the brain. It is absolutely not the original face. Those who act according to this false wisdom do not act from the original nature. They are pulled entirely by the six dusts. They know only how to contend for fame and seize profit. They have no regard for benevolence, righteousness, or moral principle. Day after day they live drunk and die dreaming. A whole life sinking in the bitter sea — and not even knowing it. Yet still they boast of being clever and sharp.

Now, the original nature bestowed by the Pre-Heaven is the true self. Within it dwell the Eight Virtues. It possesses the wondrous wisdom of the Five Eyes and the Six Supernatural Penetrations. There is nothing it does not know, nothing it does not understand. What others cannot know, it alone knows. What others cannot see, it alone sees. This is why the sages call it "the place of solitary knowing." Its light is hidden within — this is called inner brightness. It does not flaunt machine-cleverness. It does not display sharpness. It understands principle and attains true wisdom. Therefore all its thoughts, deliberations, knowledge, and insight belong to true knowing and genuine seeing — and only then can one act in accord with one's nature.

As for the blood-heart born of the Postnatal — the consciousness-mind — this is the false self. Within it dwell the Eight Consciousnesses: ear, eye, mouth, nose, body, intention, Manas, and Ālaya-vijñāna. These harbor the false wisdom of the Ten Evils and the Eight Deviations. This is called machine-cleverness. The sharpness is displayed outward, but in truth there is nothing it does not mistake, nothing it does not confuse. Its own wickedness it does not know — yet others already know it. Its own foolishness it does not see — yet others have already seen it. This is why the Buddha calls it the land of ignorance. When intelligence parades itself outward, it is called machine-cleverness. When perception and views are displayed outward, it is called sharpness. Such a person does not understand true principle and does not attain true wisdom. Therefore all their knowing, hearing, seeing, and perception belong to false knowing and deluded views. Their thoughts arise in confusion. Their deeds are done in inversion. Again and again, cleverness is the very thing that undoes the clever.

Therefore among people in this world, there are the Complete, the Ruined, the True, and the False — and the distinction among these four lies entirely in the difference between true wisdom and false cleverness.

The Complete Person is one who, throughout their life in the world, constantly preserves what Heaven has bestowed — the original nature, never once lost. In every action and movement, they follow the Eight Virtues. They hold always in their heart the love of country and loyalty to the sovereign. They carry always in their thought the wish to aid the world and benefit the people. All their thoughts and intentions arise from the Heavenly nature and rely wholly upon true wisdom. This is what it means to enter the world and be a Complete Person.

The Ruined Person is one whose original heart has fled and whose Eight Virtues are wholly destroyed. They let the blood-heart and the consciousness-spirit rule all their affairs. Every thought that stirs belongs to crooked thinking and deluded intention. Every deed violates the Way and turns its back on virtue. They overturn the human bonds, disorder principle, act recklessly, do everything in inversion, harm others to profit themselves. They would not pluck a single hair to benefit all under heaven.

The True Person passes from the human way to the Heavenly Way, from entering the world to transcending it. They cast off the blood-heart and seek back the original nature. They put away outward perception and seek inner brightness. They dismiss cleverness and employ true wisdom. They rely entirely upon conscience and bring forth their Heavenly nature. Their conduct follows the Five Bonds and the Eight Virtues. Their cultivation is wholly in accord with right and universal awakening. From worthy to sage. From immortal to buddha. This is the True Person.

The False Person passes through one whole life sunk in confusion, turning their back on awakening and embracing the dust. Their words and thoughts do not issue from the original heart. Their actions and conduct all depart from the constant Way. Propriety, righteousness, integrity, and a sense of shame — they cultivate none of these. Karmic debts and sins — they accumulate without restraint. Not the slightest deed to benefit the world or aid the people do they perform. Every manner of deed that corrupts custom and degrades morality, they freely commit. They have forgotten the original face. They have destroyed Heavenly Principle and conscience entirely. This is the False Person.

Therefore one who cultivates the Way must see through the true and false of the heart, and discern the vast difference between cleverness and wisdom. Do not be deceived and darkened by the consciousness-spirit. Always preserve the clarity of the primordial spirit. Seek the True Way. Understand the nature-principle. Make great vows. Ferry the multitudes. Turn back the declining wind. Together leave the bitter sea. Exhaust the human and unite with Heaven. Return to the root, go back to the source. In life, become a worthy and a sage. In death, become an immortal and a buddha. Only this is the true Wondrous Wisdom.

Study Questions:

1. What benefit and harm do wisdom and cleverness bring to a person?
2. When should one's true Wondrous Wisdom be applied?

Chapter 16: Why the True Way Is Transmitted in Secret

第十六章　真道何以暗渡

Precious jade lies hidden deep. Rubble lies exposed. This much everyone knows. The mystery of the True Way, the preciousness of the True Way — these were already stated plainly in Chapter Six. This True Way is the master of all that exists in the universe — of all things, all powers, all transformations. It is the Maker of heaven and earth and all beings, of sun, moon, and stars, of mountains, rivers, and oceans, of wind, cloud, rain, and dew. It is the living source of all spirits and all creatures — the great root of form, color, sound, and voice. Attain it and all things come into being. Lose it and all things decay and perish. Therefore it is said: "In heaven above and on earth below, only the Way stands supreme." The Doctrine of the Mean says: "The Way is something from which one cannot be separated for even an instant. If it could be separated from, it would not be the Way." And Confucius said: "Hear the Way in the morning and one may die content at evening," and: "The noble person guards the Way unto death." From this we can see that the Way is supreme, sovereign, and precious beyond measure.

Because the True Way possesses such supreme divine wonder, a human being who attains it becomes a worthy, a sage, an immortal, a buddha — and lives forever. Even feathered and scaled creatures who attain it can cultivate into human form, with the bearing of the immortal and the bones of the Way. Even tree-spirits and stone-spirits who attain it can achieve transformation — their changes without limit. For this reason the True Way must not be transmitted recklessly. It is guarded in strict secrecy, never leaked. The True Scripture is not written on paper — it is called the Wordless True Scripture. Unless one has received the Heavenly Mandate of the August Sovereign and is fated by Heaven's timing to transmit the Way, then even immortals, buddhas, and sages dare not transmit recklessly — fearing only that the secret method of the True Transmission would be leaked and stolen by villains or spirits, bringing calamity upon the world and disaster upon the people, the harm beyond reckoning. Should any unworthy person deliberately defy Heaven's Mandate and dare to recklessly reveal Heaven's secrets, they will surely suffer the terrible retribution of Heaven's wrath and the thunderbolt's execution. This is absolutely no child's game.

Precisely because the True Way carries such grave consequence, there arose the distinction between the Way and Teaching — between what is given in the light and what passes in the dark. To teach openly is "Education." To transmit secretly is "the Way." Education can be offered at any time, in any place, to any person. The Way descends only in its appointed time and is transmitted only to the appointed person. This is why Buddhism has its esoteric and exoteric traditions — its ordinary Dharma and its supreme Dharma. Among the Confucian disciples, Zigong said: "The Master's literary teachings can be heard. But his words concerning the nature and the Way of Heaven — these cannot be heard." From this we know that when Confucius taught at the Apricot Altar, he too was publicly transmitting education while secretly transmitting the True Way — of this there is no doubt. Laozi's five thousand characters of the Dao De Jing aimed to reveal the true substance of the Way, but because the words are brief and the meaning deep, the world has not been able to appreciate the book. In the scriptures of the Buddhist canon and the classics of the Confucian school, the True Way, the true principle, the True Transmission, and the correct Dharma are hinted at in every passage and hidden in every place. Often the words point here while the meaning is there. And so for thousands of years, no matter how people read and study, they have only scratched the surface — unable to fathom the true meaning within the mystery.

This is because the one and only True Way, unless heard by one who possesses deep karmic roots and a fated connection, is truly difficult to encounter. It is not like ordinary education, which hangs up signs and blows the Dharma conch for all to hear. The true purpose is to secretly select the true-root Buddha-children and to save the good in hidden ways. The reason why the True Way moves in darkness is well-founded indeed. Know this: the jade of Mount Jing is not the same as goods hawked in the marketplace. Now, at this final meeting of the Third Period, the August Sovereign has specially descended the True Way and greatly widened his grace. Officials and commoners, scholars and merchants — all may now hear this Way. This is truly a great Dharma-opportunity unprecedented in a thousand ages.

It is earnestly hoped that every person will be flexible and adapt to the times. Do not glue the tuning pegs and play the lute, refusing to adapt. Do not carve a mark on the boat and search for the sword, stubborn and obstructed. Do not mistake the footprint for the rabbit. Do not grip the fish-trap and call it the fish. Do not cling to a withered stump and wait in vain for what will never come. When "the karmic moment passes, the good opportunity does not return" — to realize then that it is too late, too late, is already too late for regret.

The iron tree blooms — easily missed.
Universal salvation, once gone, is hard to meet again.

Study Questions:

1. How does the True Way maintain its strict secrecy without leaking?
2. On what basis is the True Way called truly "true"?

Chapter 17: The Rise and Fall of the Dao

第十七章　道之興替

Before chaos had opened, before the formless void was divided — before heaven and earth existed, there was first one Principle. This Principle is the living source of all things, the master of all spirits. The creation of the universe and the generation and transformation of all beings — all proceed from a settled Principle. This is called the Settled Principle. After the formless void was first divided and the universe was complete — the cycles of heaven's movements, the waxing and waning of yin and yang, the flourishing and withering of grass and trees, the rise and decline of people and things — all follow a settled Number. This is called the Settled Number. Principle is the great source of creation. Number is the law of rise and fall, flourishing and decay.

Principle is the True of the Infinite. The True of the Infinite — in heaven it is called Heavenly Principle, in humans it is called Nature-Principle, in things it is called Physical Principle, in affairs it is called the Principle of Affairs. It is the true master of creation — originally without form or image, without sound or smell, neither color nor emptiness, marvelous in nothingness, marvelous in existence. Even immortals and buddhas cannot fathom its wonder. Even sages cannot fathom its wonder. The Grand Supreme One could only give it the forced name of "the Dao."

Principle is unchanging through ten thousand ages — therefore it is called the Settled Principle. Number changes according to the movements of destiny, but changes within constancy — therefore it is called the Settled Number. The Dao itself is also subject to the passage of Number; it too has flourishing and decline, rise and fall, in accordance with the wondrous function of Number's cycle of stripping and return. But no matter what vicissitudes may come, the Dao itself suffers no loss, no addition, no diminution — it is always and forever present. Only the original spirits of human beings change houses and move to new dwellings. The rise and fall of the Dao is not the rise and fall of the Dao itself. It follows the changes of the human heart and the movements of worldly destiny. It is humans who cause its rise.

From the beginning, when Heaven descended the Dao, it was divided into three periods. The First Period — the age of the ancient sage Fuxi — was the Green Sun Period, like the spring of the year. The Second Period — the era of King Zhao of Zhou — was the Red Sun Period, which was already summer. The Third Period — the present final age of the Third Kalpa — is the White Sun Period, which is autumn.

Now, 陽 (sun) and 羊 (sheep) are homophones in Chinese. Let us speak of the three sheep.

In the Green Sheep Period, it was the time of green youth — sprouting and growing. The sheep's wool was blue-green, lustrous and glistening, lovely to behold. This was the season of the Dao's fortune blossoming, the Correct Dharma flourishing in full. The hearts of the people each followed the Way of Heaven. They yielded to nature. They drummed their bellies and sang with contentment, obeying the Emperor's pattern.

In the Red Sheep Period, it was the scorching summer — the time of flowers blooming and flowers wilting. The sheep's wool was red-fading, scorched and shedding. This was the era when the Dao's fortune shifted — from the Correct Dharma gradually decaying into the Semblance Dharma. The Dao's fortune waned. This scorched, shedding sheep gradually found no one to tend it. At last it wandered to the crossroads and was lost. The Red Sheep had gone — no one knew where. After the Sixth Patriarch, the Correct Dharma was no longer transmitted. Some carved marks on boats and searched for the sword. Some glued the tuning pegs and played the lute. Some pulled up seedlings to help them grow. The Five Teachings mutated from that point, were rejected by the people, and religion itself was nearly beyond saving.

In the White Sheep Period, it is the autumn harvest — withering and yellowing, bearing seed. The sheep's wool is old and white-mottled. This is the era of the Degenerate Dharma — the age declining, the Dao fading, the human heart no longer following the ancient way. An unprecedented catastrophe has come.

Heaven's cycles turn and turn — nothing departs without returning. At this very juncture when all dharmas have reached their end, reasoning by Number: things pushed to their extreme reverse, and from the end the cycle begins again. Number makes it so. This is precisely the great karmic opportunity — when the Correct Dharma rises anew, when the human heart returns to the ancient way, when all dharmas return from the end to the beginning, when the ten thousand divergences return to the One Root. The moment is now.

Therefore, out of compassion, Heaven — to save the original people and the Buddha-children, to save religion, to save from catastrophe — has specially descended the True Way, to universally deliver the Three Planes. It has specially commanded the immortals and buddhas to incarnate downward into the world, to widely establish boats of compassion, to open wide the gates of universal salvation, to reveal every hidden treasure — so that all people may know their original face, trace back their root and recognize their ancestor, and seek to recover the original heart. It has broadly proclaimed the True Way. It has cast down a golden thread to save and deliver all sentient beings — to bring them out of disaster, free them from catastrophe, and return together to the homeland.

The immortals and buddhas labor day and night, sending spirit-writings to exhort and awaken the lost — sparing no effort. By now, many have awakened. The lost sheep has already been found again. But its entire coat has turned snow-white. It has become the White Sheep. Therefore in this final period, the White Sheep answers to the movement of destiny, and the universal salvation of humans, ghosts, and immortals — all Three Planes — rests in this Way.

But alas, the people of the world still lie inside the millet-dream. The great catastrophe looms overhead, and no amount of calling can wake them. They do not know that disaster approaches. As the saying goes: "A blind person rides a blind horse, and at midnight approaches a deep pool." The danger is before them, and they do not know to turn and seek shelter. Truly this is to be lamented.

To save from catastrophe — only this Way can do it. The Way is the great source of creation. All spirits and all beings in the universe — above, heaven and earth, sun and moon; in the middle, humans and creatures, birds and beasts; below, grass and trees, insects and fish — none were not born through this Way, none did not grow through this Way, and all must ultimately decay and perish through this Way. The Way is the true master of creation. The wonders of its creation all follow a settled Principle and a settled Number. Therefore its arrangement of creation is supremely ingenious, truly difficult to fathom. Where there is benefit, there must be harm. Where there is life, there must be death. Where there is rise, there must be fall. Where there is success, there must be failure. The Way of Heaven is perfectly impartial, never favoring one side. It is perfectly correct, never partial. Benefit is followed by harm. Misfortune is balanced by fortune. The strong is overcome by the weak. The hard is broken by the soft. Whatever exists has something that can break it. Whatever lives has something that can conquer it. It never permits one side alone to command its strengths without another thing that can check it.

Look at the snake, the frog, and the centipede — how they control each other. Look at the Five Phases in their mutual conquest. From this we see that creation plays no favorites and the Way of creation abhors excess. Since the Way of Heaven can give birth and nurture, how could it not also check and break? The great catastrophe has its origin in what humans themselves created. Since the catastrophe was caused by humans, it must also be ended by humans. Humans create the cause; Heaven assists the conditions — so that they may reap the fruit of their own making. When the human heart departs from the Way and creates the causes for catastrophe, Heaven then assists the conditions: lending humans the intelligence to invent weapons that kill people and destroy nations — so that the evildoers may eventually taste the fruit of their own karma. Fearsome as these weapons are, they ultimately belong to the realm of the later heaven's material forms. The Way of the prior heaven holds immeasurable and inconceivable wonders sufficient to overcome them. Therefore it is said: "A thousand calculations, ten thousand calculations — none outweigh one stroke of Heaven." How true these words are!

"Heaven's cycles turn through autumn's third —
Eight-three calamities flood the land.
Nine-nine catastrophe — who can escape?
Salvation rests upon the boat of Unity."

Study Questions:

1. What is meant by the final catastrophe of the Third Period?
2. How does the Dao rise and fall?

Chapter 18: The Purpose of the Dao

第十八章　道之宗旨

To cultivate the Dao, one must first know the purpose of the Dao. Those who do not know the purpose of the Dao — who blindly follow the conscious mind of the human heart and act in reckless delusion — they are like a blind person riding a blind horse, who at midnight approaches a deep pool. The danger is before them and they do not know to turn away. Nothing could be more perilous.

The Dao is something every person inherently possesses. But every person is ignorant of possessing it — and this is only because the Dao holds inexhaustible mysteries of transformation, holds the divine wonder of ceaselessly generating creation, possesses the supreme marvelous wisdom of the five eyes and six supernatural penetrations, can know the spiritual brightness of past and future, and thoroughly comprehends the principles behind all the myriad phenomena of the universe. Great — without anything it does not contain. Small — without anything it does not pervade. None know whence it comes. None know where it goes. Under heaven, none can know it. None can see it. Immortals and buddhas cannot speak of it, cannot name it. Mystery above mystery, wonder within wonder — this is the most refined and subtle True Heavenly Principle beyond the heavens, the most mysterious Great Way of heaven and earth through all ages. All spirits and all beings — none came to life without obtaining it. Sages, worthies, immortals, and buddhas — none attained holiness except through it. How mysterious! How wondrous! Therefore, that all beings possess it yet do not know they possess it — this is nothing strange.

This is why the August Sovereign, in accordance with the time and answering the movement of destiny, has specially descended the True Way. There is a reason for it. And what, then, is the purpose of the Dao's descent?

First, to let humans know the great source of creation.

The birth of humanity — at the very beginning, before heaven and earth were opened, before chaos was divided — there was one Great Sage. By the breath of the great void, he divided form and nature and conceived the Five Elders. Each possessed one nature; each governed one direction. In the East: the Duke of Wood. In the West: the Golden Mother. In the South: the Red Essence. In the North: the Water Essence. In the Center: the Yellow Elder. These are the ancestors of the Five Phases, the masters of human creation.

After the Five Elders were born, they silently contemplated the Great Sage's nurturing grace and wished to express their gratitude to their origin. They reverently offered him the distant title: the Mysterious Exalted One. The Exalted One then entrusted the Five Elders with the sole responsibility of bringing forth humanity, and soared beyond the formless Great Void. The Five Elders respectfully received the command and jointly elevated the Duke of Wood and the Golden Mother to carry out the work.

The Two Elders chose Mount Sumeru as the site for the Cinnabar Mound. They found the True Aperture, shaped earth into a cauldron, set up the furnace, and established the tripod. The Yellow Elder took his place at the center as the Yellow Matron. The Red Essence and Water Essence — fire and water in perfect balance — assisted from either side. And so the Duke of Wood and the Golden Mother, by the way of refining form through golden elixir, preserved their essence in stillness, purified all thought and stilled all delusion, drew and added at the hours of midnight and noon — all in proper measure. When the cycle of seasons neared completion and the time of ripening arrived, auspicious clouds wreathed the summit and sweet dew rained upon Mount Sumeru. The Two Elders knew the cinnabar was ready. They lifted the lid of the tripod and found within two beings embracing. The Golden Mother reached down and drew out one — it bore the image of yang: the Jade Child. The Duke of Wood lifted the other — it bore the image of yin: the Jade Maiden. The Two Elders rejoiced greatly.

Together on the mountain they watched attentively. From the hollows of the peak there suddenly arose ten thousand wisps of iridescent haze, filling heaven and earth. They rose to look, and the Jade Child and Jade Maiden had already manifested their dharma forms. All leaped and celebrated, saying: "We have turned the wheel of creation and brought forth heaven and humanity — we have not failed the command of the Dao Ancestor!"

Afterward, the Jade Child and Jade Maiden dwelt in the mountain valleys, gathering the essence of the sun and the glory of the moon. Both could comprehend the ways of yin and yang. Male and female joined. The embryo began to form. After ten cycles of the moon's waxing and waning, two sons were born. Shortly after, two daughters followed. From that time on, generation followed generation without ceasing. This is the origin of the ninety-six billion imperial womb-children. Tracing their root — is the Golden Mother not the mother of all living beings? This is how heaven gave birth to humanity. These are what is called the original womb Buddha-children.

Since the original people descended into the world, they have assisted the transforming and nourishing work of heaven and earth, generating ceaselessly and nurturing all beings. From that time on — it was humans who gave birth to humans.

Second, the root of nature and life.

The great source of the Dao is the very root of human life. Trees have their root. Water has its source. All spirits and all beings — none did not receive this Dao, born through the creation that moves from the Infinite to the Supreme Ultimate. This is the root of the nature and life of all living beings.

In the very first age when heaven gave birth to humanity, the original people directly received Heaven's Mandate and were endowed with the True Principle of the Infinite as their nature. Therefore this is called the Correct Mandate. When the original people descended into the world to assist heaven and earth in nurturing creation, from that time forward it was humans who gave birth to humans — from ancestor and parent, receiving the heavenly nature as their own. Indirectly, through their parents, they received Heaven's Mandate. This is called the Received Mandate.

This is the True Principle of the Infinite — without beginning, without end. To receive Heaven's bright mandate and have it bestowed upon a person is called "the nature." As it is said: "Attend reverently to Heaven's bright mandate" — this is precisely what it means.

The nature is the True Five of the Prior Heaven, wondrous between the Two Fives of the Later Heaven. True and false mutually depend and congeal — and so nature and life are established. The root of nature and life is precisely here. The Prior Heaven endowed me with the True Nature — this is the True Self. Father and mother gave birth to this body — this is the False Self. True and false depending on each other constitute nature and life. Therefore every person possesses two heavens: the Prior Heaven is the root; the Later Heaven is the branch. The Great Learning says: "Things have root and branch; affairs have ending and beginning. To know what comes first and what comes after — this is to draw near to the Way."

Third, to fear Heaven's Mandate, to revere the great, and to heed the words of the sages.

The Doctrine of the Mean says: "What Heaven commands is called the nature; to follow the nature is called the Way." Since we know that Heaven's Mandate is our nature, we should naturally act in accordance with it: revere heaven and earth, honor the spirits, be loyal to the sovereign and love the country, live in harmony with kin and neighbors, respect the ancestors, be filial to parents, honor the instruction of teachers, follow the scriptures of the Three Teachings, and keep the words of the sages, worthies, immortals, and buddhas. Seek the true and cast out the false. Illuminate the Eight Virtues. Recover the original nature. Awaken the innate knowledge and innate ability. Having established oneself, establish others. Perform meritorious works and accumulate virtue. Dissolve the karmic debts of past lives. Prevent the sins of future ones. Restore the world to peace. Transform the human heart toward goodness.

This is the one and only purpose of cultivating the Dao. Beyond this there is nothing else — no other function, no organization, no unwholesome thought. It bears no conflict whatsoever with society. It is plain and open, transparent as crystal — a broad and luminous Way of Light. Confucius said: "In education there are no distinctions of class." He also said: "To attack the deviant paths — that is where the harm ends."

Fourth, the intimate relationship between the Dao and human beings.

The Dao is Principle. Principle is the Dao. Bestowed upon humans, it is called the nature. It is the path every person must travel. The Doctrine of the Mean says: "To follow the nature is called the Way." And: "The Way cannot be departed from for even a moment. What can be departed from is not the Way."

A person's dependence on the Dao is like a train on its tracks, a ship on the water, an airplane in the air. If a person departs from the Dao — they uproot the root and block the source, sever their own wellspring. It is like a train that leaves its rails, a ship that leaves the water, an airplane that leaves the air: disaster arrives at once. It is like steering a boat without a rudder, or riding a horse without reins — without compass or plumb line to rely upon, conduct naturally loses all measure and action turns contrary. In society, the law exacts its punishment. In the courts of the underworld, King Yama delivers his judgment. The cycle of birth and death — the bitter sea without shore — calamity and misfortune: all arise from this. Karmic debts and karmic consequences: all are born from this. Grudge repaid with grudge, tangling ever tighter and never resolved. This is why the Way cannot be departed from for even a moment.

Confucius said: "The gentleman guards the good Way unto death." "The gentleman worries about the Way, not about poverty." "If one hears the Way in the morning, one may die content in the evening." "Who can go out except by the door? Why then does no one follow this Way?"

From this we can see that the Dao is the great foundation of human life, the root-source of nature and life. Therefore it is said: "If you would preserve eternal life, you must preserve the Buddha-nature." And again: "To water the branch-leaves is not as good as nourishing the root." How true these words are!

"The great Dao abides before the Supreme Ultimate —
rooted before father and mother were born.
To save the people, the True Scripture must be the ferry —
but ask what the True Scripture is: Gui is Lead."

Study Questions:

1. Who created the origin of humanity?
2. How do you understand the Dao?

Chapter 19: The True Transmission of Nature-Principle

第十九章　性理真傳

First, the purpose of the August Sovereign's descent of the Dao.

The Dao does not descend except at the right time, nor is it transmitted except through the right person. But now, because the human heart has lost its ancient ways and sins have accumulated beyond all measure, they have compounded into a great calamity without precedent in all of history. Therefore the Buddha says: "the final tribulation of the Third Period." The Confucians say: "the road is spent at dusk." The philosophers say: "matter reaches its final rigidity." Christ says: "the end of the world." The movement of heaven has reached this point — all things have converged into the dispensation in which every dharma is in its final age. The Great Way has passed from the True Dharma to the Semblance Dharma, and now has arrived at this age of the Final Dharma. The Five Teachings likewise: from the flourishing of branches to the opening of blossoms — and now the flowers are on the verge of withering. The human heart has shifted from following Heaven's Way to relying on benevolence and righteousness — and now has arrived at the pitiable final scene of godlessness, religionlessness, and the sole exaltation of consciousness. As for the count of tribulations — from nine kalpas they doubled to eighteen, and in this final phase the nine-times-nine eighty-one kalpas of all three periods have converged into this great reckoning.

Heaven's love of life has a threefold purpose: to save the heart, to save the teachings, and to save from tribulation. Since there exists an extraordinary calamity, without an extraordinary True Way, this calamity cannot be saved. Therefore the August Sovereign, in compassion, has specially descended the True Way to universally save the Three Realms — so that the immortals of the Breath-Heaven, the beings of the dusty world, and the ghost-souls of the underworld may all encounter this fortune of a thousand ages. They may understand the true principle of the Great Way, know the wonder of the Great Way — the origin of the true root, where it comes from and where it abides — all must be made clear.

Since the First Period, two hundred million immortals and buddhas have been saved. Since the Second Period, two hundred million sages and worthies have been saved. Precisely to prepare for the final tribulation of the Third Period — the time of the Great Opening of Universal Salvation — they each reincarnate in reverse, borrowing a mother's womb to enter the aperture, proclaiming heaven's transformation on its behalf and benefiting all beings.

The Sovereign, in compassion, has specially revealed the wonder of the Great Way — the wondrous principle of the True Transmission — commanding buddhas, saints, gods, and immortals to descend by spirit-writing for moral exhortation, composing books and establishing teachings, greatly disclosing the wondrous principle of the True Transmission.

But though one may know the true principle of the Great Way's wonder and the origin of the true root — if one does not know where it abides within the human body, the place of supreme good — it still amounts to blind cultivation and reckless practice. It is like gazing at a palace in the sky, or looking toward the immortals' mountain from the sea — something one may gaze upon but never reach. In the end it is all empty talk on paper, strategizing on paper — both without substance.

Those who do not understand where the true root of the Dao originates have no destination in cultivating the Dao. Those who do not know where the nature-principle of the Dao abides have no base for advancing in cultivation. With nothing ahead to rely on and nothing behind to stand on — how can one cultivate the Dao? How can one attain the Dao?

Shen Guang, the Second Patriarch, preached the sutras for forty-nine years and still did not know where the "One" returns. This is not surprising — he had not yet met the Bright Teacher, had not yet received the True Transmission of Nature-Principle. This is why the ancients who cultivated the Dao "traveled the whole world seeking the Bright Teacher, wearing through their iron shoes without finding him." That the Bright Teacher is essential — this is clear.

Therefore the Sovereign, in compassion, has specially appointed Ji Gong the Living Buddha as the Bright Teacher of the Great Mandate for the Three Realms. He has also divided his spirit-light to descend into the world, received Heaven's bright mandate and the Prior Heaven teacher's mandate, to appear in person and transmit the True Teaching, opening the wondrous aperture. This is the reason the Bright Teacher has appeared in the world.

Second, the True Transmission of Nature-Principle and the Heart-Method.

The Dao is our original nature — the True Principle of the Infinite, coming from the Heaven of Principle. In heaven it is called Principle; bestowed upon a person it is called the nature — also called the conscience, or the heart of the Dao. Therefore it is called "nature-principle."

Although it is the original nature of every person — each and every one possesses it — if the True Way had not descended into the world, no one, regardless of who they are, would know that the nature IS the Dao, and the Dao IS the nature: from emptiness the wondrous arises, ceaselessly generating in ineffable mystery; from the Infinite the Supreme Ultimate is born — the inexhaustible heavenly truth of creation. Though everyone knows they have a spiritual nature, that they have a conscience — they merely point to the physical heart of flesh and think that is their spiritual nature and conscience. Who knows that this is merely the blood-heart of the Later Heaven, the discriminating mind, and nothing more?

They do not realize that this nature-principle is our heavenly root, the living source of all creation. We came by this; we return by this. The Kun hexagram of the Changes calls it "the centrality of supreme good." Confucius said: "Yellow centrality penetrates principle. It occupies the correct position in the body. Beauty is within it, and it flows through the four limbs and manifests in one's undertakings — this is the perfection of beauty."

The Confucians say: "Hold the center and penetrate the One." The Daoists say: "Embrace the origin and guard the One." The Buddhists say: "The ten thousand dharmas return to the One." Confucianism's sagehood, Daoism's immortality, Buddhism's buddhahood — all three teachings transmit this one and only True Transmission of Nature-Principle.

Among the sixteen-character True Transmission of the ancient sage-kings — "Be discerning, be single-minded; hold faithfully to the center" — this is precisely what it refers to. When Confucius inquired about the rites from Laozi, it was none other than receiving this True Transmission.

Shen Guang preached the sutras for forty-nine years — his sitting meditation in cultivation was not brief. "Only because he did not know where the One returns — this is why Shen Guang bowed before Bodhidharma. Standing in the snow at Shaolin, for what purpose? Only to seek the one pointing that frees one from King Yama." This too was simply seeking the True Transmission of Nature-Principle.

In the first chapter of the Diamond Sutra — "The Causes and Conditions of the Dharma Assembly" — at that assembly the Tathagata Buddha did not write a single line of scripture nor speak a single word of dharma. He merely demonstrated a passage of the wordless teaching through his conduct. He had already silently demonstrated and secretly pointed out his supreme True Transmission of Nature-Principle to Subhūti.

This is the great dharma of the Mind-Seal — heart transmitted to heart, a separate transmission outside the teaching. This is what is called the True Transmission of Nature-Principle — the true meaning of the heart-method that illuminates the mind. What is called "the August Sovereign's descent of the inner" — this refers precisely to this heart-method.

This True Transmission of Nature-Principle — the True Dharma — tracing it back: the Sixth Patriarch, Master Huineng, directed the dharma into the "burning house." The Heavenly Mandate was secretly transferred to the Confucian house. The True Transmission and True Dharma were hidden from that time on — only the succession of the Dao Lineage was maintained. The Buddhist house from that time on lost its ancestral wind and lost the True Transmission of the True Dharma. Afterward, Shenxiu established the Northern School of Chan, which merely transmitted the robe and bowl, chanted sutras, bowed to buddhas, struck drums, and recited — cultivation had already deteriorated into mere form and appearance. This is called the age of the Semblance Dharma.

From that time on, although there were those in the world who aspired to cultivate the Dao, the True Transmission of Nature-Principle — this straight path — could no longer be grasped. They did not understand the nature-work of the heart-method, and so had no choice but to practice through the bitter cultivation of life-work alone. The ancients said: "To cultivate life without cultivating the nature — such cultivation can never succeed."

Look at the cultivation of that era: one always had to abandon wife and children, renounce the world and flee from dust, sit alone in a solitary hut facing the wall in dry meditation, sitting until the cushion wore through — and yet with nothing accomplished. Such cases were everywhere. The World-Honored One himself, when he first cultivated on the Snow Mountain, sat in dry meditation for sixteen years and recognized it was futile. He still required Dīpankara Buddha to point and transmit the heart-method before he could attain the Way.

Apart from the Bright Teacher's pointing and transmission of the True Transmission of Nature-Principle — no amount of seated meditation, no setting up of furnaces and tripods, no gathering of herbs and refining of elixirs, no driving of the Purple River Cart, no ascending against the current, no drawing from Kan to fill Li, no merging of lead and mercury, no uniting of the Jade Child and Jade Maiden — or any arts of turning stone to gold, of scattering beans to make soldiers, or a thousand strange and bizarre demonic tricks and sorceries — these are all nothing more than deceiving the people and beguiling the world, toying with the foolish. Mere illusions of the moment. Has anyone in all of history, East or West, ever attained the Way through deviant paths and side doors, through novel little techniques, through heretical doctrines and strange teachings? There has never been such a case.

Confucius himself once said: "To search into obscurities and practice marvels, so that future generations may speak of it — I will not do this." He also said: "To attack the deviant paths — that is where the harm ends."

The Tathagata of the West:

Bodhi, wisdom, awakening — svāhā!
Pāramitā — the nature is Amitābha.
True emptiness is not empty; the dharma has no dharma.
Naturally at ease — it is simply This.

Wenxuan Wang (Confucius):

Plumb the depths, exhaust the nature, perfect the good, fathom the mystery —
when human desire is utterly purged, Heavenly Principle is complete.
Fathom the spirit, know transformation, know where to abide —
in stillness, calm, peace, and contemplation, one sees the Original Source.

Study Question:

In this age when all teachings have arisen together, those who wish to become sages or buddhas — which school should they cultivate?

Chapter 20: The World Is a Great Labyrinth of Confusion

第二十章　世界是一個迷魂陣

Zhuangzi said: "I did not wish to be born, yet suddenly I was born into the world. I did not wish to die, yet suddenly the appointed hour of death arrives." Emperor Shunzhi's poem upon leaving the world for the monastery says:

We come in confusion and leave in a daze —
a pointless trip through the human world.
Better not to come and not to go,
with neither sorrow nor grief.

From this we can see what the people of the world have always said: this world is a bitter sea, a hell, a prison for the truly guilty. How true those words are!

Consider: Shunzhi and Emperor Wu of Liang abandoned the honour of the imperial throne to leave the world. Śākyamuni forsook the glory of the prince's court to cultivate the Way. Guanyin was a princess of royal blood. He Xiangu was a young woman of a wealthy household. Why did they renounce riches and honour to seek the Dao? Why did they cast off brocade robes and jade-served feasts to embrace simplicity?

Because they understood that this world is a great labyrinth of confusion — the Supreme Ultimate's eight-trigram maze of boundless transformation, unfathomable to gods and ghosts alike. This labyrinth encompasses the entire world in every direction. Neither gods nor humans, neither ghosts nor beasts, neither birds nor fish can escape it.

When we, humanity, first descended from the Infinite into the Supreme Ultimate, we entered through the Gate of Life — but we could not leave by the same gate. From that moment we were trapped inside the labyrinth: crashing east, colliding west, spinning south, whirling north — unable to tell one direction from another, unable to distinguish day from night.

Now we glimpse flashes of golden light; now we are swallowed by waves of black miasma. Now the yellow sand stretches vast and empty; now the white mist closes in on every side. On all sides, tumult and din. A grim wind moans. The ghost-breath rises.

The paths twist and turn like spiderwebs — at every step, demons leer and taunt. The pits and pitfalls zigzag like a scattering of stars — one misstep and bewitchment seizes the body. Within the labyrinth, yin and yang never cease their shifting — yin ascends while yang wanes. The Five Phases endlessly generate and overcome one another, so that fire rages and water dries. Thus we are rendered dim and heavy, dazed and bewildered — neither quite asleep nor quite awake.

Think of wine, and waves of wine-fragrance appear. Think of wealth, and heaps of gold and silver materialize. One thought of the dancehall, and the dancing girls stand before you. One thought of the pleasure-house, and pipes and songs fill your ears. With wine-blurred eyes, you mistake fox-demons for immortal maidens. With your senses inverted, you mistake the gates of hell for the gates of heaven.

These bewildered prodigals do not even know that death approaches. They go on living as in a drunken dream. Who would suspect that the Demon King who commands the labyrinth is cracking his knuckles — that his demon soldiers have long since stood at attention, spears at the ready?

Once the demon banners are raised — the five thunders unleash their power, the eight directions shake, wind and fire burst forth together, thunder and lightning cross their blades, war rises on every side, plague sweeps the land, sky and earth go dark, sun and moon lose their light, mountains crumble, the earth caves in, ghosts wail and gods howl — only then do they fall into panic and sorrow, crying to heaven and beating the earth. "Father!" "Mother!" But what use is it?

As the proverb says: "When times are easy, you don't burn incense. When disaster strikes, you clutch the Buddha's feet." Too late for regret.

Heaven's cycles turn — the final autumn of the Three Ages.
The three calamities and eight afflictions flood across the land.
In the nine-times-nine great reckoning, who can escape?
The world's only salvation is the Elixir of Pervading Unity.

Now, by the mercy of the Most High and by the great vows of the immortals and buddhas — moved by compassion for all beings trapped in the labyrinth, lost and unaware, sitting in the dark awaiting death — the spirits and sages could bear it no longer. They knelt before the Golden Mother of the Jade Pool and vowed with all their strength to descend into the world and shatter the great labyrinth of confusion.

By grace the Elder Compassionate Mother released her boundless mercy. She sent down the True Way and let fall a single golden thread, so that all beings under heaven might return to their origin. She sent the buddhas and saints to manifest their powers, to break into the labyrinth, to unleash the Buddha-dharma, to proclaim the True Way, and to awaken the foolish and the lost.

And again by the Mother's mercy, the True Light of the Infinite was directed into the labyrinth — scattering the dark mist, routing the Demon King and his ghost-soldiers.

She then commanded the Bright Teacher to strike thunder from the palm of his hand, to open the sealed aperture of confusion in every being, and to point out one clear road — letting light pour through, illuminating the Gate of Life that leads out of the labyrinth.

The bewildered children of the Buddha within the labyrinth suddenly awoke with a start: their scattered souls returned to their dwelling, their awareness was restored, and they saw daylight once more. In haste they seized the golden thread. Riding that spiritual light, they leapt from the fire-pit in a single bound.

Yet because they had been trapped in the labyrinth for so long — though they had leapt from the fire-pit — some dark residue still clung to them. Their minds were hazy. Their bodies still carried traces of deviant energy, old karmic debts tangling and confusing the original heart. And so, even though they had been awakened, many still harboured doubts and confusion, not yet fully understanding.

Then the immortals, buddhas, and true saints marshalled the True Fire of Samādhi and burned away the ten evils and the eight perversions — every wisp of demonic miasma and contrary energy — until not a trace remained. They unleashed the full power of the Buddha-dharma, transmitted the Heart-Method of Nature-Principle, and silently wielded the Sword of Wisdom's Spiritual Light — cutting the Three Corpses, the Nine Worms, the Eight Demons, and the Four Marks to ten thousand pieces.

They proclaimed the Buddha-dharma, expounded the True Scripture Without Words, and illuminated the Way of the Sages — so that every child of the Buddha saw the mind and perceived the nature, and all devoted themselves to true cultivation. They bound the Six Thieves tight and swept the Five Aggregates clean. The monkey was chained; the horse of thought was bridled.

The Buddha-dharma, in its compassion, showered sweet spiritual rain upon all. The separated fire descended; the sunken water rose. Kan was drawn out and Li was filled — heaven and earth were reversed. The Three Treasures gathered in the Yellow Court. The Infant and the Maiden reunited in the Yellow Chamber. The elixir was perfected in nine turns; the śarīra crystallized into a pearl. The Cinnabar Scroll descended in welcome.

Riding cranes and straddling phoenixes, smiling with a flower held between the fingers — they ascended to the Golden Palace and paid homage to the Compassionate Mother. They gathered at the Dragon Flower Assembly and greeted all the Perfected Ones. They drank Jade Nectar and Celestial Dew. They ate the Peaches of Immortality. Neither born nor dying — supreme bliss, perfect freedom.

How glorious! How magnificent! What joy is there that would not be gladly embraced?

Head crowned with Heaven, feet planted on Earth —
ten thousand autumns, ten thousand springs.
Feasting on the Imperial Wine and the taste of the Immortal Peach,
they keep the body that never ages, never dies.

A thousand-year iron tree may yet bloom —
but miss the Universal Salvation, and you will not meet it again.

Study Questions:

1. Why are we trapped inside the labyrinth of confusion?
2. How can one escape the labyrinth?

Chapter 21: Cultivation Must Have Beginning and End

第廿一章　修道要有始有終

"To cultivate" means to cultivate the Dao. The Dao is like a road — the road home, the road of return to recognize the Mother, the road to the Western Paradise. Where does this road lie? In the square-inch precious field within us. As the Doctrine of the Mean says: "What Heaven commands is called the nature; to follow the nature is called the Way" — and the dwelling-place of the nature is precisely this. The nature is the True Principle of the Infinite, bestowed by Heaven. In Heaven it is called Principle; bestowed upon human beings it is called the Nature. In the Yijing's hexagram Kun, it is called "the central virtue of utmost goodness" — and this is our Heavenly Root. We came by this road; we must return by this road. Therefore the Great Supreme called it "the Dao."

Since we came by a road, why must we cultivate it again? Only because since the day humanity descended into the world, we fell into the labyrinth of confusion — the Supreme Ultimate's realm of boundless transformation. Bound by the temperament of yin and yang, controlled by the generation and conquest of the Five Phases, the spiritual clarity was at last imprisoned and occluded. The discriminating mind seized sole authority. The hun-soul was overturned by thoughts and emotions; the po-soul was entangled by desires. Chasing illusion, mistaking the false for the real, forgetting the homeland, clinging to empty appearances — we lost our original truth and no longer knew the way home.

Emperor Shunzhi's poem upon entering the monastery says: "We come in confusion and leave in a daze — a pointless trip through the human world." And Mencius said: "When a mountain path through a ravine is trodden, it becomes a road; but if no one uses it, it chokes with weeds."

Since the day humanity descended, scarcely anyone has gone home. Who would travel that road again? The road long untrodden, pitfalls appeared of themselves and thorns grew of their own accord. Heaven and the mundane world stand on opposite sides. The path between sages and ordinary people is severed completely. This is why the cultivation of the Dao is essential.

The cultivation of the Dao must have both beginning and end. To have beginning and end, one must have deep faith in the Dao and constancy in cultivation. If one's recognition of the Dao is not true, then faith will not hold firm. If one's resolve is not steadfast, one will easily waver and reverse course. If the heart is not carefully guarded, one is easily swayed by agitation. If the spirit is not strong, one easily retreats. If one's vision is not far-reaching, one will inevitably chase novelty and abandon what came before. If one's understanding is not deep, one cannot persevere to the end — giving up halfway, retreating before the vastness of the ocean.

Therefore: one must recognize the Dao as true and understand Principle as real. Only then can genuine sincerity arise, and only then can one carry through from beginning to end. This is why the Way of the Great Learning lies in "illuminating the Luminous Virtue." To know this "Luminous Virtue," one must first investigate things and extend knowledge. As it says: "When things are investigated, knowledge is extended. When knowledge is extended, intentions become sincere. When intentions are sincere, the heart is rectified. When the heart is rectified, the self is cultivated." This is the essential path of self-cultivation.

Moreover, what is most prized in cultivating the Dao is constancy. Constancy means permanence — unchanging through time, 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 what comes after — this is to draw near to the Way."

Those who cultivate the Dao must possess a heart of constancy to carry through from start to finish and achieve the complete and the beautiful. With beginning but no end, nothing will ever be accomplished. With end but no beginning, nothing can be achieved. When there is a true beginning, there will be 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 will be perfect and whole.

But to have an end without a beginning is like a cut flower placed in a vase — it has branches and leaves but no root. Without a root planted in the earth, you can stand and watch it wilt.

If one cultivates the Dao without constancy — though at first one's ambition may soar to the clouds and one's resolve seem firm as ice and frost — at the first change of season, the first shift of circumstance, the first turn of wind and cloud, one changes course midway. Steel dissolves into water. Purity is stained with filth. Kindness turns to enmity. Wisdom turns to stupidity. Seeing difficulty, one thinks only of escape; seeing ease, one rushes to follow. Abandoning the old to embrace the new, one mistakes the thief for the father, severs one's own roots, cuts off one's own source. How pitiful! — the poison of the owl and the jing-beast, self-inflicted and swallowed without complaint.

In this age, the Ashura have thrown the world into chaos — disrupting the moral bonds, abolishing ritual and propriety, destroying virtue, casting aside benevolence and righteousness. They have abolished the family and abolished society. They preach communal property and shared wives. They make no distinction between human and beast. In the name of liberty and equality, they recognize neither father nor ruler. Their harm surpasses that of the Great Flood and the wild beasts.

How pitiable, the state of the world! From ancient times it suffered the lingering poison of Yang Zhu and Mo Di; now it suffers the ravaging of the Ashura's red transformation. The common masses do not know where truth lies, do not understand where Heaven's Mandate rests. They hear blindly and follow blindly, drifting with the waves — like blind riders on blind horses, approaching a deep pool at midnight. In the end they are dragged into the poisonous whirlpool, trapped behind the iron curtain, trampled beneath iron hooves. Only then do they regret their miscalculation — but by then there is nowhere left to cry for help.

And those who have not yet fallen? They too have long since cast off their ancestral morality like worn-out sandals. They do not fear Heaven's Mandate; they insult the buddhas and the sages. They treat the scriptures as waste paper. Filial piety, fraternal love, loyalty, trustworthiness; propriety, righteousness, integrity, shame — all sunk and perished.

Alas! The Ashura of this age surpass even the ancient Gonggong, who crashed his head against Mount Buzhou, broke the Pillar of Heaven, and split the bonds of the Earth — and yet they are worse by far.

Meanwhile, ten thousand teachings spring up at once, and false paths rise on every side. In this time when the true is hidden and the false is displayed, those without constancy are deceived by demonic obstacles at every turn. Their hearts have no fixed dwelling; their thoughts drift like duckweed. Forever dreaming of "grafting the peach onto the plum" — they begin without finishing, and in the end accomplish nothing. They fall behind for a lifetime. They try to stand in two boats — and in the end they drown. Through ten thousand kalpas, they cannot turn things around.

The sages, the worthies, the immortals, and the buddhas — out of sorrow for the world and compassion for its people — wrote their books and proclaimed their teachings. The wooden bell has never ceased to toll. And still the sleepers cannot wake from the golden millet dream! Will they not rouse themselves to awareness? Will they not repent and be made new? Will they not turn back before it is too late?

Confucius said: "A person without constancy cannot even serve as a shaman-physician." If one without constancy is unfit even for the arts of divination and healing, how much less fit is such a person for cultivating the Dao?

The Way of the Sages is like the sun and moon traversing the heavens, like the great rivers flowing across the earth — present from the beginning of time, eternal and unchanging. The whole cosmos may return to primordial chaos; mountains and rivers may shift and transform — but the Way cannot be altered. These black clouds and poisonous mists — how can they damage the sun and moon?

May the people of the world awaken early! Leap from the cage! Break through the entanglements of the world. Recognize the Heavenly Principle as true. Plant your feet firmly on the ground. Kill the blood-heart dead. Only then can you receive and uphold the True Way, transcend the wheel of rebirth, escape the great catastrophe, and ascend to the heaven of ease and supreme bliss. Inner work and outer merit must go together. Nature and destiny must be cultivated without ceasing. Save yourself and save others — do not be a mere self-liberated one who seeks only his own escape.

Heaven does not change; the Dao does not change —
this shining heart is seen through every circumstance.
Trust in my diamond indestructible body:
what harm in a hundred trials and refinements?

Study Question:

What are the consequences of “having beginning and end” versus “having beginning without end”?

Part Two: Cultivating the Dao

第二篇　修道章

In the first stage — the chapter on Seeking the Dao — we explained in detail the Dao's origin, its source, and its final resting place. The Dao in its original nature in the Limitless is perfectly luminous and pure, its spirit bright and mysteriously penetrating. But through the successive transformations of the Supreme Ultimate, after repeated corruption and differentiation — constrained by the endowment of breath, veiled by desire and passion, confused by fame and profit, deluded by ignorance and attachment — it gradually drifted into falseness, lost its wholeness, lost its light, and fell into confusion and stupor. Drifting with the current, wandering the bitter sea, not knowing how to turn back — until the original face was forgotten entirely and the road home was lost.

Now, having received the bright lantern of the first stage, the task of this second stage is to set about restoring the original road: overcoming ten thousand difficulties, clearing away the obstructions of demons and evil, seeking out the Master Within, breaking through the great labyrinth of confusion, and obtaining the immortals' and buddhas' spirit-elixir that raises the dead back to life. Slowly nurse the Master back to consciousness. Cultivate the primal breath. Draw on the Buddha-light and the true fire of samādhi to drive back the dark clouds and destroy the perverse breath — so that the light turns inward, wisdom springs forth, and innate knowledge and innate ability are awakened. Discern good from evil, the perverse from the upright. Know what to keep and what to discard, the plan fully formed in the heart. Conserve your strength. Sleep with your weapons at the ready and await the dawn — in preparation for the advance of the third stage: Practicing the Dao. This is the essential task of the second stage.

Part Two — Chapter 1: Cultivation Must Begin from the Heart

第一章　修要從心修起

1. Where does the Dao reside?

Our Buddha said: the heart IS the Buddha; the Buddha IS the heart. The heart IS the nature; the nature IS the Dao.

The Buddhist scriptures say: "See the nature and become a Buddha" and "Apart from the heart, there is no Buddha." The Doctrine of the Mean says: "To follow the nature is called the Way."

The heart is where the nature dwells. It is where the Dao resides. The nature IS the Heavenly Principle, IS the good conscience, IS the Dao-heart.

From this we can know: the Dao is within the human heart. It cannot be sought elsewhere. Therefore it is said: "Do not seek the Buddha far away at Spirit Mountain — Spirit Mountain is right within your own heart."

And so the Confucians say: "Preserve the heart and nourish the nature." The Daoists say: "Cultivate the heart and refine the nature." The Buddhists say: "Illuminate the heart and see the nature." It is also said: "All ten thousand dharmas are nothing but heart."

Therefore it is clear: cultivating the Dao must begin from the heart.

2. What hearts are there?

A person has only one heart. How can there be different kinds of heart?

In truth, although the human heart is one, it is a union of the true and the false. The formed is born from the formless; the formless governs through the formed. Though the formed is real, without the formless it has no foundation. Apart from the formless, the false cannot take shape. Being and non-being depend on each other and cannot be separated.

What is the true? It is the original truth of the Limitless — our innate nature. True emptiness and wondrous existence: formless and imageless, soundless and scentless, with no sign that can be observed and no beginning that can be seen. It is the authentic principle of naturalness and non-action. It is our Heavenly Root.

What is the false? It is the transforming work of the Supreme Ultimate — that which is born from nothing into something: having sound and color, form and shadow, visible to the eye and tangible to the touch. It is the temporary composite of creation-through-action. It is our blood-heart.

The Heavenly Root of the true nature governs from within the blood-heart of transformation. The false depends on the true to take shape; the true borrows the false to manifest. True and false rely on each other — only then does the capacity for function and action arise.

3. From which heart should one begin cultivating the Dao?

To know where to begin cultivating the Dao, one must first understand the root and branch, the weighty and the light, of the true heart and the false heart. What is true? What is false? What is good? What is evil? What is pure? What is turbid? What is Buddha? What is demon? One must see clearly and discern plainly, so as to know what to keep and what to discard — only then can one avoid inversion. Heaven and hell diverge at this point. The bitter sea and the land of bliss branch apart here. Whether to ascend or to descend — this lies in a person's choice alone.

Observe the people of the world: they so often chase the false and abandon the true, discard the pure and keep the turbid, forsake the root and pursue the branches. They set the thief to guard the storehouse and leave the orphan to watch the house. This is what is called inviting ghosts into the home and letting the guards steal from within. It is to cast away the good grain and keep the tares — to throw away pearls and keep mouse droppings. There is no greater folly.

And so whenever they desire wealth and rank, they scheme day and night with a thousand stratagems. They exhaust their minds and spend their strength, desperately seeking good fortune. And the result? Fortune has not yet arrived, but calamity has already come first. They seek ease, not knowing that what brings pleasure for a moment brings suffering for a lifetime. They despise poverty, yet poverty only grows. They fear hardship, yet hardship only increases. Why is this? Simply because they seek but do not find the Way. This is the consequence of using the false heart to pursue happiness.

But the sages, worthies, immortals, and buddhas — they too originally sought merit and supreme bliss. Yet their way of seeking was utterly different. Confucius's attainment of sagehood, Shakyamuni's attainment of Buddhahood, Patriarch Qiu's attainment of the Way — every one of them cast away the false and sought the true, discarded the turbid and kept the pure, set aside comfort and chose the bitter path. All of them found their attainment through suffering — through exhausting suffering, they turned toward bliss. This is what is called "seeking through the reverse." This is the real fruit of seeking blessedness through the true heart.

True turns to false, and false turns true —
see through true and false, and surely you transcend the dust.
Plant your merit in the mortal world; spread the teaching far —
transform the world, return to the root, and together seek the true.

4. Cultivation must therefore eliminate the false heart to seek the true

The true heart is formless. It has been imprisoned and veiled by the false heart. The servant has overthrown the master — the balance is lost, the spiritual light grows dim, and the servant rules. Therefore it is said: "The human heart is perilous; the heart of the Dao is subtle."

The great road to heaven is inherently level and bright. But the acquired false heart has summoned demons and gathered a host of evil, allied with the six thieves, raised monsters, stirred up waves, and thrown the field of the heart into chaos — leaving the six spirits without a master, acting as they please. Yin and yang move in confusion; water and fire cannot harmonize. The Five Phases cut against one another; the five breaths cannot gather at the source. The traitorous many seize territory. The five organs fall apart. Dark clouds everywhere, poisonous vapors filling the air, creeping vines covering the ground, thorns growing in thickets, gullies appearing of their own accord, pitfalls opening beneath one's feet. Can the great road to heaven still preserve its original face? And so the road is cut off from all travelers.

Every one of these demonic conditions and obstructions is born from the blood-heart — the false heart. Therefore, cultivation must first eliminate the demonic obstructions of the false heart. Only then can the true heart be discovered.

Zhang Zhuo said: "When not a single thought arises, the whole substance is revealed."

The Fifth Patriarch said: "If you do not recognize your original heart, what use is it to study the Buddha?"

Walking west at dawn, walking east at dusk —
human life is just like the honey-gathering bee:
after gathering a hundred flowers and making honey,
in the end, all that toil comes to nothing.

From this we can know: when the false heart runs affairs, it brings no benefit whatsoever to body or mind in the long run. What it earns is nothing but a ledger of grudges and karmic debts.

5. What are the obstructions of the false heart?

The obstructions: greed, anger, delusion, and attachment. Wine, lust, wealth, and temper. Fame, profit, and material desire. The shackles of sentiment and the chains of love. Striving to be strong and fighting to win. Deceit and fraud. Cunning, cruelty, and viciousness. Flattery and false appearances. Arrogance, extravagance, and pride. And every other kind of fault and bad temper.

All of these are barriers on the path to the Dao. If one can truly sweep away these faults and tempers, the great road to heaven will reveal itself of its own accord, and the Master Within will appear. This is what our Buddha meant by: "Illuminate the heart and see the nature; see the nature and become a Buddha."

What the Confucians meant by "When human desire is completely purified, the Heavenly Principle naturally flows" — this is exactly what they meant.

6. Where does one begin to eliminate faults and bad temper?

The Dao-heart is clear and still; the human heart moves blindly. This is simply because the Dao-heart has the primal spirit dwelling within and is therefore still, while the human heart has the conscious spirit acting within and is therefore restless.

The Dao-heart is without desire, without thought. Its single nature is perfectly luminous — still without motion, yet when stirred, it responds and penetrates all things. The human heart is full of desire and attachment. All of a person's faults and bad tempers arise from this desire and attachment.

From desire and attachment, the seven emotions are set in motion. The six desires arise. The three poisons are born. The six sense-roots are agitated. The six sense-dusts appear — these are called the six thieves. They drain the six spirits until the six spirits have no master: confused and witless, chasing after things, the mind inverted, acting recklessly and wildly, falling into the cycle of rebirth, turning through the six paths of existence.

Therefore, whoever wishes to eliminate faults and bad temper must begin by removing the root of ten thousand ills: desire and attachment.

The Classic of Purity and Stillness says: "If you can banish desire, the heart will be still of its own accord. Clarify the heart, and the spirit will be pure of its own accord. Then naturally the six desires will not arise, and the three poisons will be destroyed. When desire no longer arises, this is true stillness — the three flowers naturally gather at the crown, and the five breaths naturally return to the source."

What the Buddhists call "no ignorance, and no end of ignorance"; what the Daoists call "empty the heart and fill the belly" — this is what the Confucians mean by "When human desire is completely purified, the Heavenly Principle naturally flows."

When the human heart has no more obstructions, the true Buddha appears of its own accord. Therefore it is said: "Illuminate the heart and see the nature; see the nature and become a Buddha."

Chapter 2: Distinguishing True from False

第二章　真假辨

1. What is true, and what is false?

Among all the myriad things in the universe — from the vast as heaven and earth down to the small as human beings, animals, plants, insects, and fish — whether sentient or insentient, all are composed of one true and one false joined together.

Heaven, earth, ghosts, and spirits all possess a numinous power. Human beings, domestic animals, birds, fish, furred insects, plants, and trees all possess a nature. This nature and numinous power are the True Principle bestowed by Heaven. In the Infinite Void it is called Principle. In heaven and earth it is called the numinous. In animals and plants it is called the nature.

Before heaven and earth existed, this already existed. Before physical bodies existed, this Principle already existed. Therefore heaven, earth, and the ten thousand things — if they do not receive this True Principle — absolutely cannot come into being. This Principle is truly constant and never changes. It stands alone and does not waver. It circulates everywhere and never wearies. Eternal — neither born nor destroyed. This is our original nature. This is the Buddha-nature, the good conscience. When a person seeks the Dao, it is this they seek. This is what is called "the True."

This True Principle is the one True Breath from within the pre-heaven Infinite Void. From the Infinite Void it transformed into the Supreme Ultimate. The one Breath became two energies, giving birth to yin and yang, separating the clear from the turbid. From true emptiness — in which not a single thing existed — it gradually transformed into the marvelous existence of form and substance.

This True Principle pervades and fills all things, serving as the unified nature of all creation. The nature is the principle that each individual thing possesses. All spirits and all creatures possess this Principle — yet they possess it without knowing they possess it.

Through the governance of this True Principle, yin and yang move and rest, cold and heat alternate, sun and moon revolve, light and shadow turn, the Five Phases transform, and rain and dew are bestowed upon all. Creation begins from here, and all things take form from this. Heaven and earth have form. All things have bodies. This is the false body — that which arises from nothing into something.

Whatever possesses form and image, sound and color, cannot endure forever. It shifts and changes without constancy, and will one day decay and perish. Therefore it is called "the False."

2. True and false depend on each other as nature and life

All the myriad spirits and creatures of heaven and earth — although born through the creative transformation of the Supreme Ultimate — must receive this True Principle as the living source of their creation. This becomes their nature, and only then can the body of a thing be complete. This body, fashioned by the transforming work of the Supreme Ultimate's yin and yang and Five Phases, is a false body — and this is what we call "life."

If this false body had no True Principle governing within it, it would be nothing more than a wooden puppet or a clay idol — incapable of any function. Moreover, it could exist only for a time, never enduring forever. Therefore it is called "false."

Without the True, the false body cannot come into being — things ultimately cannot be formed. Without the False, the True Principle has nothing to depend upon — it ultimately cannot achieve its function. Therefore one must rely on the True to form the False, and borrow the False to realize the True. When substance and function are both complete, nature and life are established. Hence it is said: True and false depend on each other as nature and life.

If there were True without False, it would be like a person with no house — nowhere to dwell. Like having electrical power but no machinery — how could its function be displayed? If there were False without True, it would be like a carriage with no horse — how could anything proceed? Like having machinery but no electrical power — how could the machine operate?

Therefore the Grand Supreme One said: "Heaven obtains the One and thereby is clear. Earth obtains the One and thereby is at peace. Human beings obtain the One and thereby become sages. All things obtain it and thereby live. Kings and lords obtain it and thereby become the standard of all under heaven."

The marvelous Nothing and the marvelous Something divide true from false —
neither form nor emptiness: that alone is the True.
True and false depend on each other as nature and life;
root and branch, beginning and end — weight and lightness must be distinguished.

Fame and profit before the body are not true blessings.
Eternal life beyond the body — that is the wondrous secret.
To chase delusion and lose the true is not real wisdom.
The True Transmission should be grasped in the subtle and the faint.

3. The root and branch, the weight and lightness of true and false

Although true and false must depend on each other — and neither can be dispensed with — one must clearly recognize root and branch, weight and lightness. If a person abandons the root to seek the branch, or casts aside the weighty for the light, this is losing the true and chasing after delusion. Once such an inversion takes hold, the road to heaven is blocked and the gate of hell swings wide.

What is the root? The True Principle of the Infinite Void — our original nature — the primal spirit of a human being. This is our root. What is the branch? The physical body fashioned by the transforming work of creation — our bodily life — the consciousness-spirit of a human being. This is our branch.

As stated above, true and false depend on each other as nature and life — and neither can be dispensed with. Why, then, is there a distinction between root and branch, weight and lightness? Consider a soldier at the front who is grievously wounded — one foot cut away. The wound cannot be called slight — yet his life is unharmed. But a man in the prime of his years whose brain is severed — not a hair visibly damaged, the wound scarcely detectable — and his life is forfeit. Why? Because losing a foot, though the wound is grave, injures only the branch. Severing the brain, though the wound seems slight, injures the root. From this we see: which of root and branch is weightier and which is lighter needs no further argument — it is self-evident.

Therefore it is said: "Things have roots and branches; affairs have endings and beginnings. To know what comes first and what comes after — this is to draw near to the Way."

Laozi said: "I love this body; I fear this body." Since the body belongs to the false and is therefore the branch, the lighter — why did Laozi say "I love this body"? It is because without this false body, the true nature has no resting place. One must borrow the false to cultivate the true — and so one cannot help but cherish it.

But if one mistakes root for branch and confuses weight with lightness — if one takes the false body as the root, the weighty thing — then one has lost the true and is chasing after delusion. Day after day, scheming and calculating for the sake of the false body, exhausting the mind, draining the vitality — until the root is damaged and the origin harmed. The true nature-spirit wanders lost, unable to return to its source. In the end: drifting through the bitter sea, turning through the six paths of rebirth, with no end in sight. All because of the false body — and it is the true root that suffers.

Therefore he said: "I fear this body." This is exactly what he meant.

Managing worldly affairs — how vast and aimless,
mistaking the road ahead for the homeland.
Through all the ages, ancient and modern, no one remains.
It is nothing but borrowing a mirror to while away the time.

Deep in the night you hear the third-watch drum.
You turn over and before you know it, the fifth-watch bell has struck.
Think carefully from the very beginning —
it is all just a dream beneath the Southern Branch.

4. Eliminate delusion to seek the true

Before hearing the Dao, no one knew that within their own body there is a true and a false, that the heart too has a false and a true. The unlettered common person — this goes without saying. But even the scholar, the philosopher, the learned and the wise could not know that there is true and false, root and branch.

And so everyone, without exception, took the false for the true and the branch for the root. They took the human heart for the original heart and the consciousness-spirit for the primal spirit, letting the consciousness-spirit rule every decision — seizing all power. The true heart retreated utterly, stripped of any authority.

It was as though a vicious horse had slipped its bridle — no track to follow. As though a blind man had lost his staff — nothing to lean on going forward. The decline of morality, the reversals of human feeling, the decay of the world's way, the overturning of the fundamental bonds — all began from this. Therefore the necessity of eliminating delusion and seeking the true is clear.

But the text above has said that true and false depend on each other — only then can a thing be formed, only then can it function. If the false heart were removed entirely, the true would have nothing to depend upon — would this not mean losing the creative power? Would not the twin mysteries of "forming the thing" and "achieving the function" both be destroyed?

Not so. What "removing the false" and "eliminating delusion" means is removing the Ten Evils and Eight Deviations generated by the false heart — the faults and bad tempers, the sundry obstructions that seal and bury the nature-spirit. It does not mean tearing out the physical blood-heart and throwing it away.

5. Cultivate the root and strengthen the foundation

If one can truly sweep away all confused desires, cut through all obstructions, exhaust all faults and bad tempers, and clear away every trouble and hindrance — then naturally the heart will be still and the spirit clear. The original heart will appear of its own accord. The Heavenly Principle will flow. The heart will be illuminated. The nature will be seen.

The Classic of Purity and Stillness says: "If you can banish desire, the heart will be still of its own accord. Clarify the heart, and the spirit will be pure of its own accord. Then naturally the six desires will not arise, and the three poisons will be destroyed." This is the supreme principle of eliminating delusion and seeking the true.

Once delusion is eliminated and the true has appeared, one must not forget — throughout every hour of the day and night — to cultivate the root and strengthen the foundation. This is the essential task of cultivating the Dao.

To cultivate the root and strengthen the foundation is to nourish the root of the nature. The nature is a person's root. Nourish the essence of the nature, and the Dao is naturally born. Therefore it is said: "The noble person attends to the root. When the root is established, the Way is born." The Confucians say: "Preserve the heart and nourish the nature." The Daoists say: "Cultivate the heart and refine the nature." The Buddhists say: "Illuminate the heart and see the nature." All of these are nothing other than cultivating the root of the nature.

To nourish the root of the nature, one must use the medicine of the Pre-Heaven — that is, the nourishment of the primordial. This medicine is: filial piety, fraternal duty, loyalty, trustworthiness, propriety, righteousness, integrity, and a sense of shame — the Eight Virtues.

This medicine is mild, gentle, balanced, and harmonious. It supplements and purges in just proportion. Cold and warm are perfectly tempered. Firmness and gentleness both serve. Urgency and ease answer each other. Rising and descending are both mastered. Its flavor is sweet, with no bitterness. It can delight the spleen and stomach. It can harmonize the five organs. It excels at balancing the six bowels. It tunes yin and yang, nourishes the spirit-breath, strengthens the original yang, levels the Five Phases, gathers the five breaths, controls the seven emotions, removes the six desires, drives out ten thousand illnesses, and nurtures longevity. It is the Golden Elixir that dispels yin and increases yang — the Holy Medicine of long life and extended years. Therefore it is called: the Eight-Treasure Pill of Eternal Life.

The efficacy of this pill is extraordinary and marvelously beyond compare. It does not depend on season or time. It does not offend the harmony of heaven. It knows no east, west, south, or north. It makes no distinction between cold and heat, warmth and coolness. It may be taken constantly. It brings the heart to harmony and the breath to peace. Faults do not arise. Tempers do not flare. One lives at peace with the world, outlasting even Old Peng. Whoever wishes to cultivate the root and strengthen the foundation — there is no other pill that will do.

For the original nature of the Pre-Heaven is a wondrous and formless marvel of true emptiness. The medicine that can nourish it must likewise be formless, invisible, of the Pre-Heaven — only then can it avail. Filial piety, fraternal duty, loyalty, trustworthiness, propriety, righteousness, integrity, and a sense of shame — these eight ingredients have names but no physical form, characters but no flavor. To heal the formless essence of the Pre-Heaven nature, one needs a formless pill of the Pre-Heaven. Nothing else will do.

True true false false, false false true —
see through the true and false, and you will surely transcend the dust.
In the dusty world, build merit and broadly transform.
Transform the world, return to the root — together seek the True.

Do not think that body and mind are both empty —
within emptiness, the traces of coming and going remain.
When the breath rises in anger like a serpent, blazing fire is born.
When the liver surges like a dragon in flight, black winds arise.

One thought slightly awry — you fall into the realm of ghosts.
An inch of heart set right — you enter the palace of heaven.
If you wish to know the true tidings of the immortals —
they are not in heaven and earth. They are right here, within.

This spirit-elixir is right before your eyes,
penetrating the hidden mechanism, reaching through the great thousand worlds.
In the jade furnace, the medicine of eternal life is refined.
In the golden cauldron, the pill of deathlessness is forged.

Chapter 3: What Is Karmic Affinity?

第三章　何謂緣份

1. What does it mean to have affinity?

The word "affinity" (緣) has two kinds of meaning. When a certain person meets another and at once they feel as if they have always known each other — this is called "affinity from a former life." Hence the saying: "Those with affinity will meet across a thousand miles; those without it will not meet even face to face." Or when two people at opposite ends of the earth are finally joined as husband and wife — this is called "destined connection from a past life," hence: "A thousand miles of marriage-fate are tied by a single thread." Or again, the karma of causes and conditions, the twelve links of dependent arising — these speak of the ordinary sequence of previous causes and later effects: blessings and good affinities, or karmic debts owed.

As for what the Buddhists say — "Though the Buddha is compassionate, he cannot ferry those who lack affinity"; "Those with affinity will hear the teaching and not let go of it; those without affinity, even if you force them, will not practice it."

"Those with affinity encounter the Buddha appearing in the world; those without it encounter only the Buddha's passing into nirvana." This kind of "affinity" refers to whether a person has a connection with the Buddha, with the Dao, or not. To say that one has affinity with the Buddha and the Dao — apart from those holy spirits, immortals, and buddhas who descend into the world in their appointed time, apart from the many disciples of Confucius, apart from those who cultivated in previous lives or who had bonds with the Buddha in the heavenly court — ultimately means whether there remains in a person's heart some portion of the Dao-root and Buddha-nature or not. If the Dao-root and Buddha-nature still exist within, then one still has affinity with the Dao and the Buddha.

For a person's original nature IS the Buddha-nature — it IS the heavenly root of the Dao. Within this nature are contained the Eight Virtues: filial piety, fraternal duty, loyalty, trustworthiness, propriety, righteousness, integrity, and a sense of shame — the proper path that every person should walk. If the Eight Virtues of this Dao-root and Buddha-nature can be preserved whole and unbroken — bright and without stain — then the moment such a person hears the true Dao, it is like meeting an old friend in a foreign land. They only regret that the meeting came so late. It is like glue meeting lacquer — could you tear them apart? Therefore it is said: "Those with affinity will hear it and not let go." This is what it means to have affinity.

2. What does it mean to lack affinity?

What it means to lack affinity is this: losing the true and chasing after delusion. Clinging greedily to sounds and sights, goods and profit. Killing, stealing, licentiousness, lying. Treachery, greed, deceit, and fraud. The original heart cast away and left unchecked. The Eight Virtues abandoned and gone. The pouch of the Eight Virtues turned into eight rotten eggs, and the Eight Demons — greed, anger, ignorance, and desire; wine, lust, wealth, and temper — seize the opportunity like a dove usurping a magpie's nest, until the heart becomes a den of eight demons.

At this point the Buddha-nature is entirely gone and the Dao-root has been severed. Though such a person hears the true Dao, it passes like the east wind over a horse's ear — ice and charcoal do not share the same furnace. Since "fragrant iris and stinking ailanthus are different vapors; ice and charcoal do not share the same furnace" — even if in a former life one was a person of lofty moral character, a guest with bonds to the Buddha — once things have reached this state, the Buddha, though compassionate, cannot ferry a guest with no affinity. Therefore it is said: "Those without affinity, even if you force them, will not practice it." This is what it means to lack affinity.

Though the rain of heaven falls wide, it cannot moisten grass without roots.
Though the gate of the Buddha is vast, it cannot ferry those who are not good.

3. Can lost affinity be redeemed?

As described above — because of failing to cultivate in former lives and failing to watch oneself in this life, casting away the original heart, abandoning the Eight Virtues, pulling up the root and blocking the source, severing the heavenly root by one's own hand — the bond with the Buddha grows thin and the tie with the Dao is completely cut. Though blessed by three rare fortunes — having obtained a human body, having been born in the Central Land, having encountered the era of the Third Period — and though three of the four difficulties have been overcome, alas, at the fourth difficulty — "the true Dao is hard to meet" — one cannot find the gate and enter. One can only watch helplessly as the multitude board the boat and reach the shore, striding forward along the great road to heaven. How pitiful, these people with no affinity — wandering on crooked paths, a lone bird separated from its forest, adrift and lost, sitting and waiting for death. How can one not grieve?

Pitiful as they are, if one traces back to their original intention, the cause is truly this: not knowing that the heart has true and false. And so they took the false for the true, let the original heart escape without seeking it, and in the end lost the true while chasing after delusion. They wandered through birth and death, not knowing that to turn back is the shore. They clung to illusory blossoms, abandoned the Eight Virtues, and at last severed all connection with the Dao — without even knowing it themselves. Truly this is cause for lamentation.

Yet this is not deliberate defiance. There are genuine grounds for mercy. Heaven has always possessed the virtue of loving life. The immortals and buddhas have always possessed compassionate hearts. How could there be no road by which a person might correct their faults and be renewed? How could there be no gate of special grace flung wide open to let them redeem their lost affinity?

The answer: the August Heaven, in vast compassion and boundless grace, has specially commanded a thousand buddhas and ten thousand patriarchs to set out boats of mercy everywhere, to open the great universal ferry, to rescue the suffering and draw them from the abyss. If the deluded can truly repent of their former wrongs, repent with a genuine heart, resolutely expel the human heart, seek back the original heart, reform their faults and become new people — then though their sins fill the sky, all may be dissolved at once. The philosopher Hong said: "The greatest merit in the world cannot withstand a single word of self-congratulation. The greatest sin that fills heaven cannot withstand a single word of repentance." And again: "Who among the people of the world can be sure of making no mistakes? Those who can reform and repent become sages and worthies."

Consider the stories of Patriarch Qiu and Wang Taihe. If in their previous lives they had not been completely severed from the Dao, why would they have been fated in this life for the Golden Snake to seal their mouths — doomed to starve? Yet Patriarch Qiu resolved to repent, vowed to cultivate the Way, endured every trial and test without once wavering. And indeed: human determination conquered heaven. He attained the Dao above, was certified as the First-Place Immortal of Heaven, and ranked foremost among the Seven Perfected.

As for Wang Taihe — after consulting a fortune-teller at Songjiang, he learned of his ill-starred fate. He awakened to the truth: it was caused by his failure to cultivate in his previous life, and his karmic debts were his own to bear. His conscience stirred. He refused to drag his betrothed down with him. Along the road he found gold and returned it without concealment. Sheltering from rain in a ruined temple and finding a woman inside, he crouched all night under the eaves rather than enter — willing to suffer himself rather than wrong another. These several deeds of hidden virtue moved heaven itself, swift as a shadow follows a form, and the evil mark he had carried from birth — the Serpent Line entering the mouth — was suddenly transformed into the auspicious Belt of Longevity. This is the finest example of severed affinity redeemed.

All beings wander, turning through the cycle —
one stirring of the deluded heart invites entanglement.
Earnestly build merit and bind the future fruit.
Swiftly accumulate virtue and settle the debts of the past.

If you do not redeem your bond with the Dao now,
what day will you ever return to the homeland?
These words of grief and exhortation — take them to heart and awaken.
Open your eyes: the boat of bodhi is right before you.

Affinity is born from previous causes. Causes are planted in former lives. The person creates the cause; heaven assists the affinity. In the end, the one who eats the fruit is still the one who planted the seed. Those who planted good causes are born as kings, lords, and ministers — rich as Tao Zhu, long-lived as hills and mountains, high in rank and station. The family way prospers. Sons and grandsons are abundant. Father and son show love and filial piety. Elder and younger brothers show friendship and respect. Husband brings honor and wife is honored. The whole household lives in harmony.

Such good affinity should be continued from generation to generation. Is there a way to continue it? There is. The noble should grow ever more humble and loving toward others. The wealthy should grow ever more charitable and generous to those in need. Build the household on loyalty and trust. Take filial piety and fraternal duty as the foundation. Let husband and wife respect each other as honored guests. Let sisters-in-law regard each other as true sisters. Honor the parents-in-law. Respect the elders. Without complaint on the outside, without gossip within. Never use suspicion or jealousy. Let natural family bonds govern. Cherish one's blessings. Be wary of the pursuit of power and advantage. This is the essential teaching for continuing good affinity.

4. Can evil affinity be resolved?

Good affinity should be continued. Evil affinity should be resolved. This must be understood.

Observe the people of this world. Some, while still in the mother's womb, already have their six sense faculties incomplete. They cry their first cry upon entering the world already carrying disability. Some are plagued by illness their whole life long. Some are pressed by poverty and cold from birth to death — stumbling over obstacles, afflictions coming one upon another. Or again: a household rocked by endless strife, misfortune piling upon misfortune, husband and wife at odds, father and son turned against each other, lacking heirs, many left widowed or alone — all manner of bitter fruit. What is the cause?

It is all because in a former life one cast away the original heart, ruled by the blood-heart alone. The Eight Virtues were completely abandoned. The Eight Demons took up residence in the heart. The primal spirit abdicated. The consciousness-spirit seized power. Reckless and unbridled, evil upon evil was done. Having planted evil causes, evil affinity naturally attached — and evil fruit was the result. This is what is meant by: "The net of heaven is vast, vast — its mesh is wide, but nothing slips through."

Evil affinity such as this should be resolved with haste — how can it be allowed to continue? Is there a way to resolve it? There is.

Cast out the crooked heart and take up right-mindfulness. Strip away the false and deluded blood-heart and seek back the nature of heavenly innocence. Drive out the Eight Demons and redeem the Eight Virtues. Conduct all things with the true good conscience and do not permit the consciousness-spirit to rule. Bear labor without complaint. Bear suffering without anger. Understand the immutable law of karmic retribution. Awaken to the truth that karmic debts must be repaid. When adversity comes, receive it with grace — yielding without ever breaking. Willingly repay the debts of former lives. Willingly plant the seeds of good. Endure hardship in this life, and the karmic fruit shall ripen in the next. This is the true essence of resolving affinity and redeeming the lost.

5. What does it mean to have a share or lack a share?

To have affinity and to have sought and found the Dao — this truly is the fortune of three lifetimes. To have met a bright teacher and received the true Dao — all three fortunes and four difficulties overcome — this is by no means accidental. One should know the preciousness of the great Way, keeping it in the heart at every moment. Fear only falling behind. Accumulate merit and build fruit. Establish firm faith and give no room to doubt. Be constant from beginning to end. Advance bravely forward. In the end one will attain the Dao, and at that time merit will determine the fruit, and one's place shall be upon the Lotus Terrace. This is what it means to "have a share."

But if after seeking the Dao one does not actually practice and advance — if the will is not firm, if one believes and doubts in equal measure, if one is careless and perfunctory, retreating at every trial and swaying at every temptation — if one only says, "I will not cultivate today, but there is always tomorrow; I will not cultivate this year, but there is always the year after" — the sun and moon pass by, and the years do not wait. One does not know to advance with urgency and wastes one's time in vain. No merit is established, no virtue planted. When the time comes, what fruit could there possibly be? This is what it means to "lack a share."

Therefore: if you wish for a life of living joy, you must put in the work of dying effort.

Chapter 4: The True Appearance of the Dao

第四章　道之真象

What the Dao is has already been discussed at length in Chapter 1. Since we said the Dao is without form or image, without sound or scent — most honored and most divine, visible to no eye, audible to no ear — then why do we now speak of the Dao having a "true appearance"?

Because it is precisely its formlessness and imagelessness that IS the true appearance. Its silence and soundlessness IS the true sound. Its absence of fragrance and scent IS the true flavor. Therefore the Most High said: "The great image has no form. The great sound is rarely heard. The great Way has no name."

What the Buddhist scriptures call "the true appearance without characteristics, the true sound without voice" — the appearance of no-appearance is the true appearance; this is what is called the real characteristic. This true appearance is the imageless image of true emptiness and wondrous existence. Therefore there is nothing so subtle it cannot enter, nothing so great it cannot encompass. As vast as heaven and earth, as small as a mote of dust — there is nowhere this wondrous imageless image does not exist. Yet no matter what thing, no matter what person — all possess it without knowing they possess it. It cannot be seen. It cannot be heard. Therefore it is called the true appearance. What is called the true Dao — this is precisely it.

From this formlessness and imagelessness arose the formed and imaged heaven and earth. From this namelessness and silence were born the named and sounding myriad spirits and myriad beings — and these are called false images, false names, false sounds. Therefore the Patriarch of the Dao said: "The nameless is the beginning of heaven and earth. The named is the mother of the ten thousand things."

This most honored, most divine true Dao — all five teachings revere it as the Absolute, and each bestows upon it an honorific title:

Confucianism calls it Shangdi (上帝, the Sovereign on High). The Book of Changes says: "Present offerings to Shangdi." The Book of Yu says: "He performed the proper rites to Shangdi." The Book of Shang says: "He served Shangdi with grandeur." The Book of Zhou says: "With reverence he worshiped Shangdi." The Great Learning says: "Worthy to be matched with Shangdi." The Doctrine of the Mean says: "To sacrifice to Shangdi." Mencius says: "To serve Shangdi." The Minor Odes and the Proclamation of Tang say: "The August Sovereign on High." The Duke of Shao says: "The August Heaven, Shangdi."

Buddhism calls it Dainichi Nyorai (大日如來, the Great Sun Tathāgata — Mahāvairocana).

Daoism calls it the Valley Spirit (谷神).

Christianity calls it God (上帝).

Islam calls it the Heavenly Father (天父).

And all the spirits, saints, immortals, and buddhas together call it: the Mysterious-Mysterious One Above (玄玄上人).

The Most High said: "There was something undifferentiated and complete, born before heaven and earth. Silent and void, standing alone and unchanging, moving in cycles and never failing — it may be called the mother of all under heaven. I do not know its name, so I force upon it the name: the Dao."

The Dao is great and without form. To force a shape upon it, we draw a circle — that is, the symbol ○. A single ring of empty principle, utterly void and utterly still — this is called Wuji (無極, the Limitless), the complete substance of the Dao.

When Wuji first stirs, Taiji (太極, the Supreme Ultimate) is born. The circle stretches straight and becomes "One" (一). One is the circle in motion — the source of all creation, the origin of all formed things. Every single being in the universe was born from this "One." Therefore it is said: "From one root the myriad diverge." This is the Dao in function.

The circle moves, and One is born. One contracts, and becomes a Point (‧). The Point extends, and becomes One again. Circle, One, Point — these are the Dao in its motion and stillness, its expansion and contraction, its infinite transformation. Released, it fills the six directions — this is "One." Gathered, it withdraws into the hidden — this is "the Point."

Great without limit. Small without interior. There is nothing it does not penetrate, nothing it does not embrace. It fills all heaven and earth, the ten thousand phenomena arrayed in splendor — true emptiness and wondrous existence — and it is the true sovereign of all things.

This Dao, in heaven, is called Principle (理). In human beings, it is called the Nature (性). Principle is the universal nature of all things taken as a whole. The Nature is the individual principle inherent in each particular thing. Every person possesses it without knowing they possess it. Those who know this Dao undergo the great transformation into holiness — they become sages, they become buddhas, they live forever and never die. Those who are lost to it fall into the realm of ghosts, turning in the wheel of the six paths, never to be freed across ten thousand kalpas.

Therefore it is said: a thousand scriptures and ten thousand canons are not equal to one Point.

This one Point unites the four beginnings of goodness and embraces all virtue.

Confucius said: "A person without trustworthiness — I do not know how such a one can stand. A great cart without a yoke-bar, a small cart without a collar-bar — how can they move at all?"

What is meant by "all goodness" is the Eight Virtues — filial piety, fraternal duty, loyalty, trustworthiness, propriety, righteousness, integrity, and a sense of shame — and all the moral principles of human relations.

Now this character "One" (一): written vertically it is ∣; written horizontally it is −.

The vertical stands for jing (經, the warp of scripture), for li (理, principle), for dao (道, the Way), for ti (體, substance).

The horizontal stands for wei (緯, the weft of commentary), for shu (數, number), for de (德, virtue), for yong (用, function).

With warp and weft complete, principle and number encompassed, Way and virtue both present, substance and function moving as one — this forms the character 十 (the cross). This is what is called the True Scripture of the Cross (十字真經).

This true Dao is the master of all transformation. It weaves the warp of heaven and the weft of earth. It nurtures all living beings. It creates the ten thousand things. It gathers all goodness within itself. It is the natural law of heaven and earth. It is heaven's cauldron and earth's furnace. It is the fixed principle of heaven and earth, the fixed number of the cosmic cycles, the central pivot of all morality, the wellspring of all creation, the revolution of the heavens, the true mechanism by which all things open and close. Therefore it is the sovereign of all beings in their ceaseless living and transforming.

Laozi said: "The great Dao has no form, yet it gives birth to heaven and earth. The great Dao has no feeling, yet it moves the sun and the moon. The great Dao has no desire, yet it nourishes the ten thousand things."

Before heaven and earth existed, this Dao already was. Once heaven and earth came into being, the Dao broadened its function. Light and dark revolve in turn. Cold and heat alternate in succession. The generation and overcoming of the Five Phases. The waxing and waning of the sun and moon. The ebb and flow of yin and yang. The rise and fall of events and things. All beings living and transforming, cycling and returning — all of it is nothing other than the wondrous function of this Dao. It is this very "One" that governs all.

The wondrous function and divine transformations of this true sovereign are offered below in a diagram for reference.

[The diagram referenced in the source text is not present in the digital edition.]

Chapter 5: The Way of Leaving the World

第五章　出世之道

1. What Does It Mean to Leave the World?

When a child is born into the world, everyone says the child has "come out into the world" (出世). But in truth this cannot be called leaving the world. It should rather be called descending to the world, or coming down into it. "The world" (世間) means the realm between — the domain of yin and yang and its reckoning of breath, never beyond the Five Phases and the Eight Trigrams. This is what "the world" means.

To leave the world means: to seek the true Dao and receive the Bright Teacher's pointing of the Mysterious Pass. To cultivate both nature and life. To accumulate merit upon merit. To leap beyond the Five Phases and their cycle of breath. To transcend yin and yang and the Three Realms. To escape the wheel of reincarnation. To be freed from hell. To become a buddha, to become a sage. Neither born nor dying. Wandering in supreme bliss. One's merit rivaling heaven and earth. One's name shining alongside the sun and the moon.

This alone deserves to be called leaving the world.

Song of Leaving the World

Eating bitter greens — within plainness there is flavor.
The phantom scenery — how long can it be enjoyed?
Learn from past mistakes; let spirit and breath embrace the One.
Repent what is gone; set your will toward the subtle and the small.

The affairs of this life — why not let them be light?
The world after death — may you never scheme for it.
Difficult upon difficult — yet within difficulty there is ease.
Awakening upon awakening — and immortals and buddhas draw near.

2. What Does It Mean to Enter the World?

To enter the world means: to be born within yin and yang, to walk through the Five Phases and the dusty world — and yet not lose sight of one's prior causes. To set one's will on merit. To be loyal to one's country and love one's people. To hold to the upright and shun the wicked. To honor the bonds of kinship and revere propriety. To bring glory to one's ancestors. To follow the sacred teachings of the sages and worthies. To take morality as one's guide. To cultivate goodness and accumulate virtue. To care for the orphaned and pity the poor. To build bridges and mend roads. To aid the desperate and support the endangered. To seek blessings for the next life. To diligently cultivate the human way — so that after death one may become a deity, or be reborn to a life of good fortune.

This is what it means to enter the world.

3. What Does It Mean to Mix with the World?

Beyond entering the world and leaving the world, there is also mixing with the world.

Those who mix with the world spend their whole lives chasing delusions and abandoning truth. A whole lifetime drunk and dreaming. They do not walk the proper Way. They do not guard their name or honor. They care only for contending over fame and snatching at profit. They indulge every passion and act without restraint. They bring harm to their country and suffering to the people. Wild and reckless, upside-down — churning in the bitter sea. Born and dying, born and dying — turning in the wheel across the six paths of calamity. They do not know where the Heavenly Mandate dwells. They do not know what the holy teachings are. In every matter they think only of the pleasure before their eyes, never of the judgment that follows death.

After death their name decays alongside their body.

This is what it means to mix with the world.

Song of Mixing with the World

Looking at what's before them, they think only of pleasure.
Seeing small gains — when have they ever looked far ahead?
One raise of the hand and they dream of seizing a thousand pieces of gold.
One scroll of a book and they already expect to be lords and ministers.

What they make today, they want to reap tomorrow.
A hundred years of life — what does it matter to me?
Where life comes from, whether it is heavy or light — who cares?
Where death goes, dim and distant — why worry?

4. To Leave the World, Where Does One Begin?

The Caigentan says:

The way of leaving the world lies entirely within engaging with the world. One need not cut oneself off from others to flee the world.

The work of resolving the heart lies entirely within exhausting the heart. One need not sever all desire to extinguish the heart.

And again:

Only when the original nature of the heart is settled can one speak of truly resolving the heart.

Only when one has exhausted the ordinary way of the world can one discuss leaving the world.

Since ancient times, those who wished to leave the world have found it no easy matter. Without a true Dao to seek, it is truly difficult to understand the road of leaving the world. Moreover, attaining the Dao requires overcoming four difficulties. Even if one is fortunate enough to be born in China, and fortunate enough to obtain a human body — if one does not encounter this Third Period, the true Dao is nearly impossible to meet.

But now, blessed across three lifetimes, all four difficulties have been overcome. The Dao's mandate has descended to the common people. The Bright Teacher has come to the very doorstep. You need not abandon your family. You need not leave your wife and children. You need not hide away in mountain caves and grottoes. You need not cut yourself off from the dusty world.

You remain in your home. You mingle in the world. In the dust, yet apart from the dust. At home, yet departed from home. Half sage, half ordinary person. Your whole family can cultivate together. Your livelihood can be pursued alongside.

This is the rarest opportunity in a thousand ages.

All you need is first to seek the Bright Teacher, who will transmit the location of the great Dao — to know where your original nature comes from. Exert yourself in the work of resolving the heart. Faithfully guard the holy teachings of the scriptures of the Three Religions. Diligently practice the ordinary way of the Three Bonds and Five Constants. Cast aside the conscious mind. Seek back the original nature. Remove every last obstruction and deluded thought. Expel the Eight Demons and the Three Poisons. Never aim too high or chase after distant mirages. Never become attached to outer forms or seek what is false.

Confucius said: "To dwell in obscurity and practice strange things, so that later generations might praise them — this I will not do."

5. What Is the Way of Leaving the World?

To leave the world, one must resolve the heart. To resolve the heart, one must first understand the Dao. Only when the true Principle is understood can one abandon the false and seek the true — uprooting the phantom heart and recovering the true nature.

Once the original nature is illuminated, wisdom arises of itself. Then one can follow the nature in all things. Practice the Three Bonds and Five Constants. Honor human relations and morality. Emulate the selflessness of heaven and earth. Walk the ordinary way of the sages. Study the scriptures of the buddhas and sages deeply. Set your will to follow the sages and take the worthies as your model.

See through what is true and what is false. Distinguish the real from the illusory. Let fame and profit grow faint. Let wealth and honor be as floating clouds. Cut the seven passions clean through. Let the six desires no longer arise. Do not touch wine, lust, wealth, or temper. Do not be stained by greed, anger, ignorance, or attachment. Sever desire. See through the bonds of love and affection. When the four marks no longer exist, what obstruction can remain?

The heavenly nature shines bright. Body and heart are pure and clear.

The Confucian sages said: "When human desire is entirely purified, Heavenly Principle flows freely."

The Patriarch of the Way said: "If you can cast off desire, the heart grows still of itself. If you clarify the heart, the spirit grows clear of itself. Naturally the six desires do not arise, and the Three Poisons are destroyed."

The Buddhist teaching says: "Illuminate the mind and see the nature."

This is the way of resolving the heart.

What, then, is "resolving the heart"?

It means: to resolve — to bring to rest — the formed and phantom human heart. And to preserve the heart that is without thought, without concern, without desire, without delusion.

This is what "resolving the heart" means.

Once the human heart is resolved, the original nature is always bright. Cultivate sincerely. Guard the precepts with care. Establish yourself and then establish others. Propagate heaven's teachings on its behalf. Save and deliver all living beings. Accumulate merit upon merit. Dissolve karmic debts and grudges. Free yourself from the web of cause and effect. Overcome the trials and demons. Bring worldly ties to their natural close.

Then you become a buddha. You attain the Dao. You escape the wheel of reincarnation. You leap beyond the Five Phases. You transcend the Three Realms. You ascend to the heights of supreme bliss.

This is the way of leaving the world.

Chapter Key Points

1. Those who wish to leave the world and become immortals or buddhas must first understand the distinction between entering the world and leaving the world. Next, they must know the source of their original nature — the true heart, the false heart, the heart of the Way, and the phantom heart — and where each arises. Only then can they keep the true and remove the false, achieve the work of resolving the heart, and speak of leaving the world.

2. Those who do not understand this principle can never transcend.

Chapter 6: No Self, No Heart

第六章　無我無心

1. The Meaning of "Self" and "Heart"

The character for "self" (我) begins with a single stroke — 一. This stroke is the original nature bestowed by Heaven at the very dawn of human existence — the expression of the True Self. If this first stroke is lost, the character becomes "to search" (找) — no longer the True Self, but the false self. Once the True Self has fled into exile, one has no choice but to search.

The character for "heart" (心) was originally a straight heart — a single upright stroke. But pulled and bent by the seven passions and six desires of the acquired nature, it gradually went crooked, becoming the hooked heart we write today. Because the upright heart was beguiled by material desire and drowned in passionate love, it lost the true aim of the original heart. And so were born hearts that the original heart never contained: the greedy heart, the deceptive heart, the cunning heart, the poisonous heart — every kind of crooked bias, coming into existence where none should have been. These are abnormal false hearts added beyond the straight heart — hearts that should not exist but do. This is why it is called "the many-hearted." The character 心 is the straight stroke turned into a hook, with an extra dot on the right — and this is what is meant by the human heart, the blood-heart. The sages who fashioned these characters were supremely ingenious.

The Buddhist scriptures teach that to cultivate the Way, one must attain "no self" and "no heart" before the Way can be realized. If so, then this self would seem to be a useless thing. But here it also says the True Self has fled and must be sought — is this not a contradiction? The scriptures of the sages and the characters they fashioned contain no contradictions. What appears to be contradiction is precisely where the truth lies — and this is the true worth of Buddhist teaching!

For "self" has a True Self and a false self. The True Self is formless; the false self has form. Look at the character 我 — with 才 on the left and 戈 on the right, two blades facing each other. What can this mean but mutual destruction?

2. What Are the True Self and the True Heart?

The True Heart is the True Self, and the True Self is the True Heart. The True Self has no form — it is the true nature bestowed by Heaven. It has no visible shape, no audible sound. It is the root of all creation and the sovereign of the body — the original spirit of a person. It possesses the five supernatural eyes and the six powers of penetration. It is replete with every capability and every goodness. Though it is said to be without thought and without concern, there is nothing it does not think and nothing it does not consider. Though it is said to be without perception and without knowledge, there is nothing it does not perceive and nothing it does not know. What others cannot know, it alone knows. What others cannot see, it alone sees. It knows all and comprehends all — this is the place of solitary knowing. Therefore the Doctrine of the Mean says: "There is nothing more visible than what is hidden, nothing more manifest than what is subtle. Therefore the noble person is watchful over the self when alone."

This is what is meant by the formless True Self. The True Self is without form; the True Self is without appearance. The Supreme One says: "Concentrate the heart within — the heart has no heart. Observe the form without — the form has no form."

Since the True Self has no form or appearance, no sound or scent — since it cannot be seen by looking or heard by listening — since it is utterly empty, possessing nothing — where is there room for the blade? Though the character 我 contains two blades, they have no field in which to wield their craft!

3. What Are the False Self and the False Heart?

The false heart is the false self. It arises from the transforming work of the Supreme Ultimate — the false body and false heart of the four great elements in temporary combination. It has form and appearance, sound and color. It is the wayside inn of the original nature. It is the tool of the original spirit — the conscious mind of a person. The Buddha called it "the human heart and the false body." Within it harbor the Eight Demons. Without, it conspires with the Six Thieves. It is furnished with scheming and rivalry, with seductive arts and cunning tricks, with deceit and treachery, the ten evils and eight perversions. Though it claims to have perception and thought, in truth it has neither. Though it claims to have knowledge and insight, these are false knowledge and deluded vision. It calls itself clever — but it understands nothing. It claims to know all — but it knows nothing at all.

This is the place of ignorance. What Laozi meant by "not knowing that one does not know is a sickness" — this is the formed false self. And since the false self has a visible form, an audible sound — it has a field for the blade. The two blades of 我 at last have room to fight.

4. No Self

As stated above, the "self" has a True Self and a false self. The True Self is the Great Self. The false self is the small self. When Buddhism speaks of "no self," it means to dissolve the concept of the formed small self and cultivate the formless Great Self.

For people of the world are confused about the true and chase after the false — they take what is false for what is real. They know only the false self and are ignorant of the True Self. They regard the false body as most precious and the conscious mind as supreme. Day after day they brood and scheme in confusion. Night after night they drift and dream in delusion — for fame, for profit, for vain glory, for long life. They commit sins and invite calamity. They destroy themselves and ruin their virtue. All of it for the sake of the false self, wringing out their heart's blood. Little do they know that they are exhausting their spirit and draining their strength, damaging the root and harming the source, pulling up the foundation and blocking the spring. No branch or leaf can flourish this way.

And so Patriarch Lü, observing how worldly people rush about day and night for the sake of this false self — toiling endlessly until they destroy their own lives — said: "The living seek the road to death."

From this we can see that the false self is the wellspring of sin, the treasury of all evil, the spear and blade that damage the root, the nursery of seeds of reincarnation. Therefore, to escape the endless cycle of birth and death, to break free of reincarnation, to ascend to supreme bliss, to become an immortal, a buddha, or a sage — one must be without this false self. This is what is meant by "no self."

5. No Heart

The heart has a True Heart and a false heart. The True Heart is the Buddha-nature bestowed by Heaven — Heavenly Principle and natural conscience — the original spirit of a person. The false heart is the flesh-lump heart of form and image — arising from the interaction of the two and the five, the condensation of the three and the five, wonderfully combined and coalesced — the conscious mind of a person. When the Buddhist scriptures speak of "no heart," they mean to be without the false heart — to dissolve the intelligence and perception generated by the conscious mind, and instead to cultivate the essential root of the True Heart, keeping it ever bright and pure.

For people of the world take the conscious mind for the original spirit and the blood-heart for the True Heart, not knowing that there exists separately a formless, true, good conscience — the original spirit that is the sovereign of the body. And so they revere the conscious mind as if it were a god, while treating the True Original Heart like a stranger on the road.

Once the false heart takes the bull by the horns and seizes power — thinking wildly, acting recklessly — the will is like a runaway horse with a loose rein, galloping across the six directions in an instant. The heart is like an unchained monkey, somersaulting a hundred and eight thousand leagues, racing like clouds and lightning, a thousand leagues in the blink of an eye — scheming for fame, scheming for profit, trading favors and flaunting power, coveting rank, yearning for high office, defying Heavenly Principle, betraying human feeling, chasing influence and following power, forgetting gratitude and scorning righteousness, jostling for advantage — all the myriad turns of human self-interest. All of this is the harm the false self does to the True Self.

From this we can see that the false heart is the wellspring of deluded thoughts, the lodging-house of calamity, the casting-mold of sin, the death-warrant that summons the soul, the treasury of ruin and degradation, the axe and hatchet that crush the marrow. And so it is said: "All evil is created by the heart." To escape wandering through birth and death, to break through the gates of King Yama, to ascend to heaven, to attain supreme bliss, to take one's seat upon the Lotus Throne, to achieve the fruit of immortality and truth — one must be without this false heart. This is what is meant by "no heart."

Poem of Imperial Lord Zhengyang

How pitiful — the people take the wrong thing for the heart,
forever mistaking flesh and blood for the Yellow Court.
Those who fall to the three paths know neither spring nor summer;
those who rise through the nine realms hear little certain news.

But once you clear your record on the immortals' street
and follow the Dao's road out of cold and shadow —
the shores of fortune and misfortune make no errors:
the good rise high, the wicked sink.

Poem of Imperial Lord Chongyang

The heart of the Dao is subtle; the human heart is perilous —
how many keep it clear? how few truly know!
In the very center of the utmost good is the grotto-heaven;
within the Mysterious Pass lies the Jade Pool.

Lock the monkey fast and let it not escape;
tether the horse of the will and do not let it run.
Hold faithfully to the center, and when cultivation is full,
one beam of golden light will pierce through Mount Sumeru.

Chapter Key Points

1. If cultivating the Way requires "no self" — which self must I keep?

2. If "no heart" — which heart must I keep?

3. What is the meaning of "self"?

4. What is the meaning of "heart"?

5. Why must one have "no self"?

6. Why must one have "no heart"?

7. With no self and no heart, how can one cultivate the Way?

8. What does it mean that "to have no self is to have the self, and to have the self is to have no self"?

Chapter 7: Obstructions

第七章　罣礙

1. The True Heart Has No Obstructions

The original nature of a person was bestowed by the True Principle of the Heaven of Principle. We received it, and it became our nature. In Buddhism it is called the Buddha-nature. In Confucianism it is called the conscience. The Master called it the Dao.

Now this thing is originally: its form has no form, its sound has no sound. It is what is called "the true image is formless, the true sound is soundless — a vast undifferentiated oneness beyond identification, a boundless darkness beyond measurement" — a thing that cannot be spoken of or described. If you say it is utterly without a single thing, it is "without" yet not without. If you say it exists, it exists yet does not exist. You look but cannot see it. You listen but cannot hear it.

This mysterious thing — it can serve as the original spirit of a person, the root of nature and life, the living source from which all spirits are born, the sovereign of creation. Because its true image is without appearance and its wondrous substance is without form, it is crystalline and luminous, bright and pure. In stillness it shines brilliantly; when stirred, it responds and penetrates all things. Not a single fiber of dust can stain it. Not a drop of pigment can soil it. Without perception and without knowledge, naturally there is no place where thought can take hold. Without deliberation and without concern, naturally there is no place where obstruction can arise. Not leaning and not tilting, not partial and not biased — therefore it can enter what no solid thing can resist, exist in what no subtlety can escape, be present where nothing else can reach, and contain what nothing else can hold.

Entering water, it does not drown. Entering fire, it does not burn. Through any upheaval of heaven and earth, it stands alone and does not change — circling without ceasing, neither born nor destroyed, enduring forever.

What is most precious about it is this: that it is originally without a single thing, and so nowhere can a fiber of dust be deposited. Without perception and without knowledge, nowhere can a deluded thought arise. Without deliberation and without concern, nowhere can an obstruction be born.

What is most divine about it is this: that though without perception and without knowledge, there is nothing it does not know. Though without deliberation and without concern, there is nothing it does not consider. In stillness and without movement, when stirred it responds and penetrates all things. And so — between heaven above and earth below, the Dao alone is honored. And rightly so.

2. The Origin of Obstructions

Everyone possesses the Buddha-nature — then why are there distinctions between the wise and the foolish, the sage and the common? The sage said: "Human nature is originally good." The Buddhist scriptures say: "Everyone has the Buddha-nature." Then why is it that from the moment of birth in this dusty world, there are already divisions between the wise and the foolish, the sage and the common — distinctions of good and evil, fortune and misfortune — and such inequality between rich and poor, long life and early death? How can this be?

It is because each person's law of cause and effect is different. The causes they have sown may be good or evil. Their karmic roots may be deep or shallow. Their ancestral merit may be thick or thin. According to these, their fruits of cause and condition are determined.

When a person first receives conception, they indirectly receive from their parents the original nature bestowed by Heaven — originally pure and unblemished. But passing through the shaping work of the Supreme Ultimate, they are bound by the endowment of qi. From the moment they emerge crying into the world — when the pre-heaven qi recedes and the post-heaven qi enters — the yin and yang energies they receive may be clear or turbid. The year, month, day, and hour; the harmony or conflict of the Heavenly Stems and Earthly Branches; the fortune or misfortune of the constellations; the constraints of the Nine Palaces and Eight Trigrams; the generation and destruction of the Five Phases — those who planted good causes receive good conditions, and those who planted evil causes receive evil conditions. Those who receive good fruit are the ones who received clear and harmonious qi, with auspicious stars assisting and the Five Phases in balance. Their lives are smooth, and their obstructions are few. Without obstructions, the sacred spirit is not imprisoned. The great Dao is not blocked. The spiritual light remains bright. They are not beguiled by material desire nor confused by passion. They do not chase the false and abandon the true. They find liberation naturally and attain clarity of heart and the vision of their true nature with ease.

The sages, worthies, immortals, and buddhas saw through this principle. They perceived the falseness of worldly conditions, discarded the turbid and kept the clear, cast out the false and sought the true. They removed all obstructions until their original nature shone again — and so they became immortals, buddhas, sages, and worthies.

The common people of the world, because they lost the original truth, did not understand what is root and what is branch. They discarded the clear and kept the turbid — and so created every kind of obstruction, harming the original spirit and falling into the endless cycle of reincarnation. They remain forever trapped within the Five Phases, unable to escape the ledger of yin and yang — cocoons of their own spinning, unable to transcend. And so they remain common people of the world.

3. What Are Obstructions?

As described above, though everyone possesses the Buddha-nature, from the moment of birth it is bound by the endowment of qi, covered by material desire, confused by passion, pulled by love and attachment, chained by deluded thoughts, intoxicated by wine and lust, and shaken by wealth and anger. Through the provocation of the Six Thieves, the seven passions are set in motion. Self-interest and biased views arise of their own accord. Stubbornness and rigidity take hold. Joy and anger, grief and pleasure are born — greed, hatred, ignorance, and craving; pride, extravagance, excess, and idleness; the locks of profit and the frontiers of fame — all stirring the field of the heart into chaos and burying the true spirit beneath them.

With these obstructions present, naturally the bright clarity cannot appear. The heart's resolve grows dim and muddled. Deluded thoughts arise in wave upon wave. One acts in confusion. Confusion breeds error. Error breeds conflict. The more conflicts multiply, the more the spirit is thrown into chaos. The heart is vexed and the mind is disordered — quick to rage and fury. Faults and bad temper flare at every turn, binding one in karmic enmity and creating further cause and effect. With obstructions piled upon obstructions like this, how can one ever see one's true nature and become a buddha?

Therefore it is said: "All dharmas are created by the heart alone."

And again: "When the heart gives rise to things, demons of every kind arise." "When the heart is extinguished, demons of every kind are extinguished."

When deluded thought first stirs, the spirit hastens to flee;
once the spirit has fled, the Six Thieves throw the heart into chaos.
When the heart's field is in chaos, the body has lost its master —
and the six paths of reincarnation lie before your very eyes.

4. How Can One Escape Obstructions?

Where obstructions come from has been briefly outlined in sections two and three. Now that the source of the disease is known, the root of the disease should be removed. Only you yourself know that you are ill — do not wait until the great abscess has burst and your life has gone with it, for then it will be too late for regret!

Now that we know our spiritual nature has been covered by every kind of obstruction — this means the heart is ill. An illness of the heart must be treated with medicine for the heart. Doctors of the acquired world are powerless here, and medicines of the acquired world will have no effect. You must seek the guidance of immortals and buddhas to diagnose the source of the disease, and obtain the medicine of the pre-heaven — only then will there be a cure.

Do not suppose that body and heart are both empty —
within the emptiness, there are still footprints coming and going.
When qi rages like an angry serpent, fiery flames are born;
when the liver stirs like a surging dragon, black winds rise.

A single thought turns to evil — and you fall to the ghost-realm;
one inch of heart turns to righteousness — and you enter the heavenly palace.
If you wish to know the true tidings of the immortal elixir,
they are not in Heaven and Earth — they are within this very place.

This poem is a prescription for the heart's disease, left by the immortals and buddhas. The source of the disease and the immortal formula are all within it.

Ten thousand illnesses spring from the heart;
a single thought gives birth to ten thousand dharmas.
When the heart is emptied, thoughts naturally cease;
obstructions naturally dissolve.

In the sequel to Journey to the West, the Young Pilgrim was caught by the Little Child of Creation with a victory-circle and could not escape no matter how he leapt. In a fury he flew straight up to the ninth heaven, where among the clouds he happened upon Lord Lao. The Pilgrim begged for the spell to break free. Lord Lao laughed and said:

"What circle could possibly trap you? You are trapping yourself! You little ape — in all your life you have never known there is a heaven above or an earth below. You thought yourself invincible in all the world, always craving victory — and so the victory-circle was able to hold you. As for the circles of fame and profit, wine and lust, greed and hatred, ignorance and craving — the reason these circles cannot hold you is that you, little ape, no longer have such thoughts. Those circles have no connection with you."

The Young Pilgrim, hearing this, was greatly awakened. At once he let go of the ten thousand entanglements, emptied the ten thousand thoughts — and the circle fell away of its own accord. From this we can see:

The heart's disease springs from the heart's own thoughts;
to cure the disease, you must still the thinking heart.

Do not worry about entanglement; do not fret about bondage.
When a single thought becomes empty, you will shake free of your own accord.

When one heart is clear, then one heart is pure;
when ten thousand dharmas are empty, then ten thousand dharmas are understood.

Do not boast that not a single thread still clings —
when not a single thread clings, the wonder is without end.

Chapter Key Points

1. From where do obstructions arise?

2. Why is the Dao alone honored between heaven above and earth below?

3. If everyone has the Buddha-nature, why are there distinctions between the wise and the foolish, the sage and the common? — Causes: proximate cause, distant cause, awakened cause.

4. What are obstructions?

5. What is the best method for escaping obstructions?

Chapter 8: All Dharmas Are Empty

第八章　萬法皆空

As stated in the first chapter of this Part, "cultivating the Dao must begin from the heart" — because the heart has two forms: the true heart and the false. The true heart is the original heart — the conscience, the Buddha-nature. The false heart is the blood-heart — the conscious mind. The original heart is the wellspring of ten thousand forms of goodness. The blood-heart is the root of ten thousand forms of evil. The reason people of the world have eighty-four thousand kinds of faults and bad temper is that all arise from the blood-heart — the conscious mind.

The reason the Buddha has eighty-four thousand dharma-gates to counter these faults and bad temper is that all arise from the Buddha's compassionate original heart — the True Heart. Therefore it is said: "Ten thousand forms of goodness arise from the heart; ten thousand forms of evil are created by the heart alone." The saying "all dharmas are of the heart alone" means precisely this.

Those who awaken to this can abandon their blood-heart and conscious mind and establish the dharma-characteristics of the original heart — the Buddha-nature — building eighty-four thousand dharma-gates to counter eighty-four thousand kinds of faults and bad temper, until the ten thousand thoughts all come to rest and there is nothing upon which to dwell. Heavenly Principle flows of its own accord. When thoughts are stilled and the dust of the world is forgotten, the Buddha appears before you naturally. This is why one becomes an immortal, a buddha, a sage, a worthy.

The Diamond Sutra says: "To rest is Bodhi" — this advocates sweeping away and abandoning all names and appearances, abandoning again and again, until all is dimly extinguished. The fear is that people will cling to something. "To give rise to the heart" means to give rise to the Buddha-heart — to extinguish the mere appearances and establish the dharma-characteristics — the true original heart. Building and building again, for fear that the meaning is not fully conveyed — and this is why the Three Baskets and Twelve Divisions of the canon came to be, and why the myriad dharma-gates were established.

Those who are lost in confusion extinguish their original heart and Buddha-nature and instead build up the blood-heart's names and appearances. Not only do they fail to establish the eighty-four thousand dharma-gates — they build up eighty-four thousand kinds of faults and bad temper to bury the original heart and imprison the Buddha-nature. This is why they become common, worldly people — the very seeds of the cycle of reincarnation.

Therefore the cultivator of the Dao must take this blood-heart, this conscious mind that generates ten thousand evils, and extinguish it completely — uprooting every fault and bad habit to the last root, and establishing the dharma-gates that banish perversion and destroy delusion. Only then can human desire be thoroughly purified, Heavenly Principle flow freely, and the true Buddha appear before you!

But upon reaching the shore, one must abandon the raft. Do not be like the poor horse that lingers over its stable-beans — destroying law only to build law again is still practicing in attachment to form, becoming forever an unfinished meditation master. One must empty all dharmas until there is not a single remaining dualism — only then has one reached the destination of cultivating the Dao. Therefore it is said: All dharmas are empty.

The philosophers say: "The moment you board the raft, already think of abandoning the raft — that is the person of no affairs. If you ride the donkey and then look for the donkey, you will remain an unfinished meditation master forever."

When one heart is clear, then one heart is still;
when all dharmas are empty, then all dharmas are understood.

Do not boast that not a single thread still clings —
when not a single thread clings, the wonder is without end.

The eighty-four thousand kinds of faults and bad temper are too numerous to list one by one. Here the most important are set forth for reference.

The Two Delusions

Affect-delusion: greed, anger, ignorance, craving, pride, and doubt — that is, the confusion of the emotions and intentions.

View-delusion: extreme views, wrong views, and self-views — that is, the error of the intellect.

All people in the world create their ten thousand kinds of bitter karmic debts of faults and bad temper through these two delusions.

The Four Appearances

Self-appearance: Clinging to the existence of a self, scheming for oneself alone, chasing fame and seizing profit, attached to false appearances, cherishing one's own body, regarding it as the true self.

Person-appearance: Falsely calculating self and other, envious of what others have, begrudging what others ask, discriminating between "you" and "me," clinging to the influence of others.

Sentient-being appearance: Not understanding the true nature of the universe or the true aspect of all phenomena, falsely calculating the five aggregates of one's own body — form, sensation, perception, volition, and consciousness — as a false combination, the error of taking the false for the real.

— Self-nature sentient-being appearance: Having the pride of one who has guided others into the Dao — an arrogant heart, a vain heart, deluded expectations of karmic reward.

— Other-nature sentient-being appearance: Deluded by the external world, deluded about the principle that the universe is one, giving rise to greed, anger, ignorance, and craving.

Lifespan appearance: Falsely calculating the length of one's lifespan, hoping for fields of merit, contemplating one's own advantage.

The Five Aggregates

Form: Everything material and possessing shape — the physical body formed from the Four Great Elements, and the objects that the five senses encounter. All that is constituted by knowledge and perception is the aggregate of form.

Sensation: Arising from consciousness — the heart that feels suffering, pleasure, and ease. The aggregate governed by feeling and perception.

Perception: Also arising from consciousness — when sensations already received are further subjected to deliberation and reflection. Representations, concepts, ideas — all belong to the aggregate of perception.

Volition: Also arising from consciousness — that is, the will. When the heart's workings of concept are further subjected to choosing and rejecting — this is the aggregate of volition.

Consciousness: Also arising from consciousness — that is, ālaya-vijñāna, the storehouse consciousness. The workings of the four previous aggregates reach this aggregate and give rise to discriminative awareness. In common speech this is called the heart or the soul. This is the highest of the five aggregates, and the discriminative function born from it is the aggregate of consciousness.

These five aggregates constitute all phenomena in the world, and further create the emotional relations between matter and mind. Because these five are influenced by causes and conditions — through separation and gathering, scattering and assembling — the phenomena of birth, destruction, and change arise. This is the origin of the conditioned world. The arising of impermanence in all compounded things is entirely created by these five aggregates.

The Six Dust-Marks

Form-dust giving: When one does good works but harbors the thought of a self — when one's practice clings to being seen, and one craves the observation and admiration of others — this is called form-dust giving.

Sound-dust giving: When one clings to the sound of others' praise, delights in receiving their acclaim, and uses giving to acquire reputation — this is called sound-dust giving.

Scent-dust giving: When one does good works but covets flower offerings and incense — this is called scent-dust giving.

Taste-dust giving: When one does good works but craves the enjoyment of the five flavors, indulging what pleases and gladly accepting — this is called taste-dust giving.

Touch-dust giving: When one does good works but seeks the glory and comfort of the physical body, clinging to the satisfaction of tactile pleasure — this is called touch-dust giving.

Dharma-dust giving: When one does good works but harbors a discriminating and calculating heart, holding views of self and other, impure in greed and anger, stained by craving and not yet empty — this is called dharma-dust giving.

The Eight Perversions

Wine, lust, wealth, anger, greed, hatred, ignorance, craving.

The Ten Evils

Of the body: killing, theft, sexual misconduct.

Of the mouth: harsh speech, false speech, flowery speech, double-tongued speech.

Of the mind: greed, anger, ignorance.

The Seven Passions

Joy, anger, sorrow, fear, love, hate, desire.

The Six Desires

The eyes covet beauty — reborn among the egg-born.
The ears love to hear wicked words — reborn among the womb-born.
The nose craves the scent of meat — reborn among the moisture-born.
The tongue craves the five pungents and the three forbidden meats — reborn among the transformation-born.
The body craves sexual pleasure without restraint — reborn among the egg-born.
The heart craves wealth without restraint — reborn among the womb-born.

The Three Poisons (the Three Corpse-Spirits)

The Upper Corpse is named Péngjū — it governs the good and evil of the upper burner.

The Middle Corpse is named Péngdùn — it governs the good and evil of the middle burner.

The Lower Corpse is named Péngqiáo — it governs the good and evil of the lower burner.

The Two Obstacles (obstacles upon the path of cultivation)

Affliction-obstacle: Harboring muddled, impure thoughts in the heart — such as greed, anger, ignorance, craving, and the rest — unable to emit the wondrous bright true nature. This is the delusion of views and the delusion of thought.

Wisdom-obstacle (also called Knowledge-obstacle): Through the stain of primal ignorance, stubbornly attached and unchanging, taking wrong for right — obstructing the arising of true wisdom. Bound by conditions and karmic causes, birth and death continue without liberation. All that is known becomes dharma that obstructs wisdom's brightness.

The Ten Sufferings

Birth, old age, sickness, death, grief, resentment, suffering received, anxiety, vexation, transmigration.

The Ten Kinds of Sentient-Being Heart

The heart that easily takes flight, soaring and roaming far — this is called egg-born.

The heart that constantly turns, with habits deep and heavy — this is called womb-born.

The heart that follows wrong views, sinking unconscious — this is called moisture-born.

The heart that sees a scene and shifts, arising in changing illusion — this is called transformation-born.

Grasping appearances to cultivate causes, suddenly giving rise to wrong thought — this is called "with form."

Internally guarding a stubborn emptiness, not cultivating merit or wisdom — this is called "without form."

Stuck fast in what is heard and seen, thoughts attached and stained — this is called "with perception."

Sinking in stagnant dead water, like wood and stone — this is called "without perception."

Giving rise to views of birth and death, falling into the mechanism of two extremes — this is called "neither with perception nor without perception."

The Desire Realm (thirty-two delusions organized by the Four Noble Truths)

Truth of Suffering — ten: body-view, extreme view, wrong view, attachment-view, precept-clinging, greed, anger, ignorance, pride, doubt.

Truth of Accumulation — seven: wrong view, attachment-view, greed, anger, ignorance, pride, doubt.

Truth of Cessation — seven: wrong view, attachment-view, greed, anger, ignorance, pride, doubt.

Truth of the Path — eight: wrong view, attachment-view, precept-clinging, greed, anger, ignorance, pride, doubt.

Chapter Key Points

1. From what do wholesome dharmas arise? From what do unwholesome dharmas arise?

2. From what does the very first stirring of faults and bad temper originate?

3. What are the principal categories of faults and bad temper?

4. Why must all dharmas be emptied?

Chapter 9: How Should One Cultivate the Dao?

1. What Is Meant by Cultivating the Dao?

In Part One, Chapter 2, it was said: the Dao means "the road." It is the true and correct path that all must travel. The nature comes from heaven; the nature returns to heaven — coming and going, the road passes through the celestial realm. Sixty thousand years ago, heaven gave birth to humanity. After that, one generation after the next, all were born of human parents.

And so, since descending into the world, the wandering children became enchanted by the foreign scenery and lingered, forgetting to return. Their spirits drifted in the labyrinth of confusion, generation after generation tossing in the waves of the bitter sea. They abandoned the Old Master without a backward glance — the Old Master being the root of the true nature, the person’s original spirit. At last, like sheep lost at the forking road, they did not know which way to go. They came to mistake the thief for their father and took the wolf for a companion — the “thief-father” being the identification-spirit of the three souls and seven spirits, and the “wolf companion” being the collusion between the identification-spirit and the Six Thieves.

From that moment, the original spirit was imprisoned and lost its authority. The thief-servants seized power, riding the current, drifting with the waves — drowning in the river of desire, sinking in the sea of karma, falling into the wheel of transmigration — no longer knowing there was ever a paradise to return to. The great road to heaven had long since been abandoned. No one even glanced at it. Who would go back to explore that old path? As Mencius said: “A mountain trail, when used constantly, becomes a road. But when it falls out of use for a season, the weeds choke it.” That is exactly what happened. The road between heaven and humanity was severed. No one knew their own original face. And so sixty thousand years passed.

Now, at the head of the Third Period, the White Sun has dawned. The Eternal Mother, in her compassion, remembering the parting at Three Mountains Pass in the first hour of the Yin Assembly — the agony of mother and children torn apart — has kept her promise. In this Third Period, she has specially descended the True Dao and opened the gates of universal salvation. She has commanded a thousand Buddhas and ten thousand Patriarchs to proclaim the ancestral teaching far and wide. The Bright Teacher has appeared in the world, pointing directly to the True Dao of nature-principle, so that the imperial embryos — the Mother’s own children — may awaken from their long dream, recognize their original face, learn where the Old Master has been imprisoned, and follow the clear road to rescue him. So that all of us, in the end, may sing together the song of “Returning Home!” — returning early to the paradise of old, to bow before the Eternal Mother, to give thanks to Heaven, to attend the Dragon-Flower Assembly, to celebrate the joyous reunion. Such fortune as this comes once in a thousand ages. Let us encourage one another, cultivate the Dao with sincerity, and seize together this supremely rare opportunity for the gathering of all.

2. Where Does One Begin?

Where is the Dao? It is in the precious field within the square inch of each person — one’s own original nature. (See Part Two, Chapter 1: “Cultivation Must Begin from the Heart.”) Though we call it “a square inch,” it is near enough to reach in a single step — and yet as far away as a hundred and eight thousand li. For this road has been abandoned for sixty thousand years, and in that time no human foot has traveled it. Thorns have sprung up of themselves. Ditches have opened of themselves. Tigers, leopards, and wolves dwell there. Serpents and venomous insects hide in it. Fox-demons and evil spirits haunt it. Ghosts and phantoms plague it. The Three Corpse-Spirits rule within as kings. The Six Thieves support them from without as allies. The Seven Spirits and Nine Parasites aid the tyrant. The Ten Evils guard the passes. The Eight Perversions block the narrow ways. The mind-horse serves as dispatch rider. The heart-monkey leads the vanguard. They hold the heights, command the strongholds, seize the mountain’s summit, and refuse to let anyone open the road.

The one who truly awakens and truly cultivates receives the Eternal Mother’s heart-seal dharma, takes up the Dao Ancestor’s true scripture and sword-mandate, and wields the Buddha’s mind-stilling true mantra. First, the mind-horse is firmly tied. Then the heart-monkey is locked in place. With the Five Constant Virtues as soldiers, the cultivator smashes through the passes and breaks the fortifications, drives out the venomous beasts and wild creatures, sweeps away the fox-demons and evil spirits, hacks through the thorns, fills in the ditches, builds bridges, and clears the road. Away with the Eight Perversions! Away with the Ten Evils! Straight into the enemy’s lair — behead the Three Corpse-Spirits, subdue the Seven Spirits, slay the Nine Parasites, break through the Three Barriers, open the Nine Apertures — and advance to the foot of Mount Sumeru, to the door of the stone cave. There, earnestly request the Yellow Elder’s introduction, and bow before the Old Master-Owner. Guard and nourish him day and night, morning and evening, until the day the vermilion decree descends — and then, joyfully, return together to the ancient homeland. This is the essential outline of cultivating the Dao.

The obstacles named in this passage — the thorns, ditches, wild beasts, venomous insects, evil spirits, ghosts, the Ten Evils, the Eight Perversions, and the rest — are precisely those described in Chapter 8: the Two Delusions, the Four Appearances, the Five Aggregates, the Dust-Marks, the Eight Perversions, the Ten Evils, the Seven Passions, the Six Desires, the Three Poisons, the Two Obstacles, the Ten Sufferings, the Ten Kinds of Sentient-Being Heart, and the Desire Realm. All the faults and bad tempers catalogued there are what the allegory of this passage represents.

3. The Proper Order of Cultivation

Lord Lao instructs: First cultivate the heart, then cultivate the nature, then cultivate life.

In high antiquity, there was only the Dao — no such thing as “teaching.” Not until the middle ages were the Three Teachings distinguished, and the Dao first became the province of specialists. Though the three have different names, they share one source. Understand the principle, seek the source — and do not look at the branching of the streams and despise one another.

All take the cultivation of nature and life as their ultimate aim. There is no principle of abandoning body, heart, nature, and life to speak merely of “teaching.” At the beginning of human life, heaven endowed each person with a spiritual root. The primordial Absolute was originally whole — like the seed within the grain, like the kernel within the peach and plum — the life-impulse contained within, all goodness complete. This is what is called “the nature.” But once born into the world, one falls into the posterior heaven. Unless one is a supreme sage or exalted immortal, few escape the disturbance of desire.

The cultivator, knowing that the original nature has been stained by dust and grime, urgently applies refinement — only thus can the posterior heaven be restored to the prior heaven. The principle of cultivating heart, nature, and life demands urgent attention. But should one cultivate the nature first? Or life? Or begin with the heart? There is a proper sequence, and it matters.

Those who rush to cultivate life say: “Longevity! Immortality! The intercourse of Kan and Li! The rising and falling of water and fire! The balancing of lead and mercury! The Yellow River flowing backward! The warming fire of the furnace! The yang-spirit leaving the body!” Push it to the extreme and they speak of “the threefold return and sevenfold reversion,” “the ninefold revolution of the elixir,” “the union of the Infant and the Maiden,” “shedding the husk and ascending.” The methods of life-cultivation are marvelous indeed. But to know only how to cultivate life while ignoring heart and nature — how can one rely on such practice for true longevity?

Therefore the supreme sages and exalted immortals, at the very beginning of their path, devoted their full effort to nature-cultivation. And the essential key of nature-cultivation is heart-cultivation — one must begin from the heart. These two sentences are the one and only gate for all who cultivate the Dao.

The method of heart-cultivation is this: behead every last one of the Three Corpse-Spirits. Expel every one of the Six Thieves. Let weapons, flood, and fire be not enough to shake your center. Let the Six Desires and Seven Passions be not enough to scatter a single thought. Make the heart like iron and stone. Like dead wood. Like a lotus rising from the water, unstained by the mud. Like crystal — luminous within and without. Only when the ground of the heart is thoroughly clear can one refine the nature. What was stubborn and base transforms into the ethereal and spiritual. What was cruel and violent transforms into the benevolent and good. Once the prior heaven’s true nature is restored, one may then take up life-cultivation — and it comes naturally, the way water finds its level, the way a blade meets no resistance. Essence, breath, and spirit are secured. Nature and life are cultivated together, inner and outer unified — the Great Elixir of the Golden Way is in your own hands. Add to this the saving of others and the doing of good, the accumulation of merit and virtue, and one may attain the rank of Great Luo Celestial Immortal, the imperishable Diamond Body. What difficulty remains?

But those who seek the Dao today do not know the method of heart-cultivation, still less the principle that nature must come before life. They keep a vegetarian diet, yet they do not fulfill their moral duties. They do not do good works. Greed, anger, ignorance, and desire are not removed. The Three Corpse-Spirits and Six Thieves are not expelled. Ask what they actually do, and those who commit evil carry on as before, those who betray the Dao carry on as before. To call this “seeking the Dao” — the Dao is far indeed! They are too busy falling to have any hope of rising, yet they vainly dream of ascending to the true.

There are also those who appear, on the surface, to be diligent in the Dao — yet private desires churn within, obstacles spring up on every side. The ultimate Dao is not yet clear; the correct path and the side doors are not yet distinguished. The moment they gain a partial understanding, they declare they have attained the Dao. They cultivate blind and practice wild — pursuing the false, losing the true. Then the inner demons stir first, and the outer demons follow. Strange phenomena of every kind appear. To seek the Dao in this way is not merely useless — harm follows close behind. They may sit on their meditation cushion until it wears through. What good will it do?

The principle of the Three Teachings is nothing but this heart. Master the heart, and the study of nature and life extends from it naturally. The foundation for ascending to truth, becoming a sage, becoming a Buddha — it is right here.

The Confucians: preserve principle and suppress desire. Conquer the self and return to benevolence. The four restraints. The four forms of awareness. The nine points of reflection. The three cautions.

The Buddhists: the three refuges and five precepts. Remove every obstacle. No eye, no ear, no nose, no tongue, no body, no mind. No appearance of self. No appearance of other. No appearance of sentient beings. All of this is the governance of the heart.

Our Way speaks of clarity and stillness. Clarity means not turbid, not polluted, not dim, not confused. Stillness means not disturbed, not disordered, not shaken, not swayed. Govern the heart with clarity, so that the square inch is without stain, without darkness — like water that is clean and pure, free of all dregs. Govern the heart with stillness, so that the spirit-terrace stands forever firm — like a mountain planted deep, unshaken and unmoved.

A sovereign who governs the realm with the virtue of clarity, whose heart is clear and whose desires are few, who governs motion through stillness and commands complexity through simplicity, who sits in serene repose and rules through non-action — that sovereign has attained our Way. The Confucian practice of “stillness, calm, peace, and deliberation” is this same Dao.

Moreover, our Way operates through response. When good meets good, this one reaches out and that one answers — like the Copper Mountain collapsing in the west and the Luo bell sounding in the east. The Book of Changes says: “The Changes has no thought. It has no action. It is perfectly still and does not move — yet when touched, it responds and penetrates all things in the world.” The words of Confucius and the teaching of our Way are in perfect accord.

Our Way takes the investigation of nature and life as its central purpose. Can the principle of the Confucians and the Buddhists lie outside nature and life? The cultivation of nature and life — this is the internal work. But one must also establish external merit. External merit means saving others, benefiting all creatures, delivering others and delivering oneself. Those cultivators who keep stubbornly to themselves, who shut their doors and cultivate blind, who establish no merit and do no good, who would not pluck a single hair even if it would benefit the whole world — even if their practice is perfectly correct, on the day they return to the void, they attain at most a minor rank, a scattered immortal, who will eventually be swept away in the final reckoning. How can they compare with the Great Luo Golden Immortal, who endures forever alongside heaven and earth?

Knock on the Mysterious Gate, seek the Ancestral Aperture;
follow the correct path, do not enter the side door.

Chapter Key Points

1. In cultivating the Dao, what Dao is one cultivating?

2. Where does one begin cultivation?

3. What obstacles fill the road to heaven?

4. What method can clear these obstacles?

5. What stages does the Dao Ancestor teach for the order of cultivation?

6. Where does the ultimate principle of the Three Teachings reside?

Chapter 10: Establishing Resolve

Since the day humanity was born in the Age of Yin — since they stood before the Three Mountain Slope and parted from the Mother in tears, and fell into the dusty world — they have been trapped, to their sorrow, in the Great Array of Lost Souls. The original truth forgotten, the original face abandoned. Not knowing the foundation of their home. Not knowing where that home lies. They mistook the wayside inn for home. They took the illusory scenery for reality. And so the wandering children, enchanted by the foreign landscape, left and lingered for more than sixty thousand years without ever once returning to the homeland. They have lived and died tens of thousands of times. They have gone round the Six Paths of reincarnation thousands of times. In all that time, sunk in the bitter sea, they have drunk deep of every worldly flavor — poverty and hardship, disease and wounds, calamity and tribulation, grief and lamentation, fury and shame. Every kind of taste there is: have they not tasted enough? The great dream of the golden millet — have they not yet woken?

The old Compassionate Mother waits in the hall. Day after day she leans against the village gate to look out, her watching eyes nearly worn through. Troubled from morning to evening, anxious day and night — even in the space between sleeping and waking, she has never ceased to sigh. She has commanded a thousand Buddhas and ten thousand Patriarchs to descend together to the Eastern Grove, writing on flying planchettes to persuade and to transform, setting up boats of mercy on every shore, broadly rescuing the bewildered — that they may leave the bitter sea, escape reincarnation forever, and ascend together to the Realm of Supreme Bliss. What fortune can compare! The Mother's compassion, a heart of love for her children. The vow of the Buddhas and sages to save their brethren — we are not made of wood or stone. Even the most iron-hearted among us should be melted by this passion into one. In this rare meeting of the Third Period, the universal deliverance of all three realms, the true transmission of the Great Way — every person has a share, every person can attain. The only difference is between those who have resolve and those who do not.

Have you not heard that a thousand-year-old tree and a ten-thousand-year-old stone can become spirits? That foxes and turtles can also attain the Dao? A human being is the most spirit-endowed of all creatures, and what is more, has encountered the final age — this is truly the fortune of three lifetimes, to stumble upon this once-in-a-millennium chance. To cultivate immortality and study the Dao has never been easier. To escape the calamity, dodge the King of Hell, and become an immortal or a Buddha — it rests on this single act. If you miss this extraordinary bond, you may wear iron shoes to nothing in the search and never find another opening.

You must establish a resolve that pierces the sky. Do not lie in your stupor. Do not take the bitter sea for paradise. Above all, distinguish the correct path from the side doors. Know the true from the false. Do not serve Qin in the morning and Chu by evening. Do not stand with a foot in two boats — one slip and you will not recover in ten thousand kalpas! And do not imitate those who weary of the world yet cling to it, who despise the world yet flee from it — forever lodging in the red dust, forever resting their feet in the fire pit. On the day the heavenly time turns, when the order sounds, when the demon banners are raised — escape from this flood of calamity will come too late. Then look and see whether the comfortable nest of wine and high living will serve as a platform to dodge the disaster! Whether the soft homeland of wine-pools and flesh-forests will serve as a place to hide from impermanence!

While the great calamity has not yet arrived, turn back in sudden awakening. Abandon the false and seek the true. Kick through the fog of delusion. Let go of everything. Set out swiftly on the great westward road. Do not stop at every step to turn and glance behind.

Know this: the world is not paradise. It is the Great Array of Lost Souls. The illusory flowers and false scenery, the glamour and commotion — these are all bewitching grounds that steal a person's soul. Wine, women, wealth, and wrath; greed, anger, ignorance, and craving — these are all the seedbeds of calamity that destroy a person's honor and virtue.

Beautiful white faces are flesh-covered skulls.
Lovely red cosmetics are killing blades.

Those who see through, who look past — sages, worthies, immortals, and Buddhas are surely in their destiny. Those who cannot let go, cannot cast off — the three lower births of womb, egg, and moisture, the three dark paths of fire, blood, and blade await them.

Awaken swiftly! Establish your great resolve! Do not be like the moth that hurls itself at the night fire and burns itself alive — or like the fly that beats against the lit window, knowing how to press forward but not how to retreat!

Look at those who became Buddhas and founded the patriarchal lineages of old — they abandoned kingdoms, resigned from high office, renounced wealth, and gladly embraced simplicity. From this you can see: the wise and the foolish can be told apart in a single glance.

Walk all the roads under heaven —
the only one that does not lead a person astray
is the road of cultivation.

Therefore a cultivator cannot be without resolve. And resolve cannot go unestablished.

One without resolve is like a ship with no compass — no destination for its progress, no bearing for its halt. Without foundation, it is like a child spinning on a turntable — left, right, left, right — not knowing east from west, north from south. An entire life lost on the vast bitter sea. Body and heart are nothing but duckweed — drifting with the wind and chasing the waves, east to west, south to north — cast about without anchor, not knowing that to turn back IS to reach the shore. Wasting the light of one's days. Crossing good fortune in vain. Rotting alongside the grass and trees. How worthy of grief!

What is most precious in establishing resolve is constancy. The person without constancy sees doubt and changes course. Meets a new scene and shifts affection. Sees difficulty and retreats. Sees ease and dreams of moving on. At the first danger, will collapses and ambition dies. Not a single thing is accomplished.

The person of constancy must first understand that each human life in this world carries a heavenly mandate. Yan Hui understood his mandate — a basket of rice, a gourd of water, a narrow lane — and his joy never wavered. He set his heart on delighting in the Dao, and though he lived in poverty that others could not endure, no one ever saw him knit his brow. Master Zeng established his resolve: to examine himself three times each day, and from beginning to end he never slackened. Zhang Liang retrieved the old man's sandal. Han Xin crawled between a bully's legs. Sun Kang studied by the light of snow. Su Qin drove an awl into his own thigh. All were gentlemen of old who understood their mandate — great worthies who established their resolve.

Therefore it is said: "One who does not know the mandate cannot be a gentleman." Those with resolve need not wait for old age. Those without resolve live a hundred years for nothing. Confucius said: "A scholar who has set his heart on the Way but is ashamed of poor clothes and poor food is not yet worth discussing." One who has set the will upon the Dao does not reckon with rich or poor, does not distinguish noble from humble. Content wherever they are. Acting from their station. Wealth and honor are not enough to sway their resolve. Poverty and lowliness are not enough to bend their heart. Safety and danger cannot steal their integrity. Success and failure cannot alter their constancy. The ancients who feigned madness and endured humiliation, who marred their own faces and concealed their beauty — all were people who had established a resolve that pierced the sky.

Establishing resolve also requires the three perfected virtues — wisdom, benevolence, and courage — to be complete.

Wisdom is the vital essence of a person — the driving force, the engine of vigorous progress. The compass for conducting oneself in the world. The bright lamp for crossing the sea and reaching the shore. The clear road for leaving the world and entering the Dao.

Benevolence is the heart-virtue of a person — the heavenly principle and moral conscience. It harmonizes with heaven and earth. It brings peace to all things. In one nature, perfect radiance. In the ten directions, perfect equality. All beings share one body. The feeling of compassion — this is benevolence. To master the self and return to propriety — this is benevolence.

Courage is the steadfast will of a person — bold, resolute, decisive. Seeing what is right and acting with courage. Sharing one's wealth for the sake of justice. Serving the public with valor. Wherever righteousness calls, one sacrifices body and life without hesitation. The blade is held to the neck, and there is no fear. At the great crisis of integrity, one cannot be swayed. This is great courage.

Having wisdom, one can distinguish true from false, separate good from evil, discern the correct path from the deviant, recognize root from branch, know the weighty from the light, see through the mechanisms of the world and determine when to advance and when to retreat. This is the wellspring from which consciousness is transformed into wisdom — the turning wheel between human, animal, immortal, and ghost.

Having benevolence, one possesses the feeling of compassion. One embodies Heaven's heart. One accords with Heaven's principle. One extends oneself to treat others, meeting all things with sincerity. Treating all equally, seeing all beings as one body. One masters the human heart and restores the original nature. This is the prime motive force of cultivating the Dao.

Having courage, one possesses a spirit of fearlessness. One follows principle and advances straight ahead. One sweeps aside ten thousand difficulties. One overcomes everything. Through whatever turmoil and transformation, the resolve does not waver. Though Mount Tai crumbles before one's eyes, the true heart does not stir. When deviant paths attempt to seduce, one kicks them a thousand miles away. When demonic tests descend upon one's head, one holds to the good Way unto death. This is the vanguard of cultivating the Dao.

"To know these three is to know the means of self-cultivation." Therefore, knowing these three is to possess the three virtues that self-cultivation cannot lack even one of. If any one is missing, one cannot arrive. Therefore they are called the Three Perfected Virtues. The Doctrine of the Mean says: "Wisdom, benevolence, and courage — these three are the perfected virtues of all under heaven."

Chapter Key Points

1. Where do sages and worthies place their platform for escaping the calamity? Where do the foolish place theirs?

2. What is the foremost concern in cultivating the Dao?

3. What is the most essential quality in establishing resolve?

4. What are the Three Perfected Virtues?

5. What does the phrase "Three Perfected Virtues" mean?

Chapter 11: The True Root of Good and Evil

In the beginning, human nature is fundamentally good. Mencius likewise declared that the nature is good and without evil. The Confucian texts and the Buddhist scriptures alike teach that the nature endowed by Heaven is originally neither what we would call "good" nor what we would call "evil" — because the nature is the absolute truth of the Realm Beyond Polarity, without any opposite. It is only pure goodness. Therefore it cannot be called evil — for there is no evil by which to measure it. And if there is no evil to compare against, how can it be divided into "good" and "evil"? Therefore it cannot truly be called good either. This is why Mencius said that human nature is fundamentally good.

When this nature dwells in the Realm of Principle beyond Polarity — unbound by any turbid or corrupt endowment of qi, undeceived by any feeling of attraction or aversion — it is originally without thought, without deliberation, without perception, without knowledge. Still and unmoving, yet when stirred it penetrates all things. Not even a hair's breadth of turbidity or corruption can stain it. Pure and crystalline, without sound, without scent — therefore it may be called "the utmost good."

But once it enters the Supreme Ultimate, one qi is transformed into two. Yin and yang separate. The two primary forces take shape. For the first time, the distinction of pure and turbid arises. True yin comes to dwell within the clear yang — and Qian is transformed into Li. True yang comes to dwell within the turbid yin — and Kun is transformed into Kan. The four images are formed. Through the two prior-heaven truths governing the two middle-heaven qi-forces, the dynamic interplay of yin and yang — motion and stillness, opening and closing — gives birth to the marvelous workings of creation. Then the clear yang transforms into the three souls, and the turbid yin transforms into the seven spirits. Through this process of division, the principle-nature — purely good and unchanging in the Realm of Principle — has now become the qi-nature: light, unstable, easily moved.

Once the nature floats and wavers, it naturally cannot avoid being good at times and evil at others. Therefore when Gaozi said that human nature contains both good and evil, he was speaking of this qi-nature.

When at last the being falls to earth and is born, the prior-heaven breath withdraws and the post-heaven breath enters through the mouth and nose. The endowed qi grows ever more turbid and corrupt. Day after day, exposed to the influences of worldly feelings and material desires, the nature is gradually veiled by craving and emotion. At this stage, it undergoes yet another transformation — and becomes the substance-nature.

Once the nature flows into the material, it naturally clings to form and appearance, becomes lost in the false, and is blind to the true. Therefore whenever the heart stirs, it rushes toward material desire. Everything it does belongs to evil, and there is no goodness left. This is why Xunzi said that human nature is fundamentally evil and without goodness — because he knew only this substance-nature, and did not know there was a qi-nature above it, and above the qi-nature, the principle-nature.

Now the scriptures all speak of the Dao-heart and the human heart — the true heart and the false heart. They teach that when the true heart falls into the post-heaven world, bound by the endowment of qi and veiled by human desire, it transforms and becomes the human heart. Yet people in the world, whenever evil deeds are done, place all the blame upon the human heart. Is this not a grave error?

If indeed the human heart and the physical body are both false — do they not require the true nature as their sovereign in order to function at all? If they cannot act on their own, then when evil deeds are committed, how can the blame not fall upon the sovereign — the true heart?

Consider: the human heart is nothing more than the product of the parents' essence and blood — what is called "the essence of the Two Fives." But before it can congeal and take form, it must first have received "the truth of the Three Fives." The truth of the Three Fives, being formless, constitutes the nature. The essence of the Two Fives, taking form, constitutes the life. The false depends on the true to come into being. The true depends on the false to attach itself. And so nature and life are established together.

When at last the being falls to earth, it further receives the yin and yang qi of heaven and earth, which become the three souls and seven spirits — the consciousness-spirit. Yet without the truth of the Three Fives, life could not take form, and the consciousness-spirit could not generate any function on its own. Therefore what we call the human heart may also be called a degraded derivative of the true heart.

In the Realm of Principle, this true heart was free from all delusion, abiding in the stillness of suchness. But once it entered the post-heaven world, following the human heart into confusion, the banner of the heart began to sway and flutter. Not only did it lose its balance and its power to cut off evil thoughts decisively — the one who generates those evil thoughts is itself the true nature acting as sovereign. How could the human heart — a wooden chicken, a clay puppet — give rise to evil thoughts on its own?

Therefore, although the Dao-heart is originally pure good, once it enters the Supreme Ultimate and the Realm of Qi, and is further stained by the habits of the Realm of Phenomena, it has already transformed. How can it cast all blame upon the human heart while seeking to escape its own full share of responsibility?

Although we say it is the human heart that does the harm — who is it that drives the human heart's activity? The cultivator should awaken to what Mencius said: "When a person's chickens and dogs escape, they know to search for them. But when the heart escapes, they do not know to search. How pitiable!"

He also said: "The way of learning is nothing other than this: to seek the heart that has escaped." From this it is clear that Mencius did not blame the human heart for doing harm. He blamed only the person who let their original heart escape.

Therefore the cultivator must deeply investigate the true meaning of what the Doctrine of the Mean says: "Nothing is more visible than what is hidden. Nothing is more manifest than what is subtle. Therefore the gentleman must be watchful in solitude."

The sages spoke these words because at the very first stirring of an evil thought, the original heart invariably knows it. To know and still transgress — this is because there is desire. Therefore, though one knows it is evil, one cannot firmly put a stop to it. One can only manage a half-refusal and half-assent — half pushing away and half giving in.

Because there is desire, it is called the human heart. But this human heart, like the false body, is merely a puppet. Was it not the true nature that set it in motion all along? And the true nature, having fallen into the post-heaven world and been stained by the habits of endowed qi and material desire, has already transformed into the inferior quality of the qi-nature. Now this crudely degraded nature commands the mechanical human heart — driving it to produce deluded thoughts and wicked ideas, and to commit evil deeds. If the responsibility does not belong to this degraded true heart, then to whom does it belong? If there were no true nature acting as sovereign, could the mechanical human heart independently possess the power to generate wicked thoughts and evil ideas?

What the sages meant by "the practice of watchfulness in solitude" is this: one must safeguard the original heart. Do not let it escape and then fail to seek it back. Hold the original heart strictly accountable. It must always keep the reins in hand. It must not allow the human heart to indulge its emotions and chase after delusion, to act wildly and recklessly — and then, when faults occur, to shift all blame onto the human heart, using it as an escape route for the true nature. Is this acceptable?

Therefore the cultivator must bring the degraded original nature back to its original state. The true transmission of the Three Teachings is, in every case, nothing other than the governance of the heart.

The Confucians say: "Preserve the heart and nourish the nature."
The Daoists say: "Refine the heart and cultivate the nature."
The Buddhists say: "Illuminate the heart and see the nature."

The Confucian teaching that "when human desire is completely purified, Heavenly Principle naturally flows" — this is precisely the work of removing the degraded human heart and restoring the original heart to its pristine, unblemished state.

The Daoist teaching: "If one can cast off desire, the heart is naturally still. If one can clarify the heart, the spirit is naturally pure. The six desires naturally cease to arise. The three poisons are naturally destroyed." This is the work of removing the ten thousand differentiations and returning to the one root — making it return to its origin and restore its mandate. This is what is meant by "returning to the root and recovering the mandate."

The Buddhist teaching: marvelous practice without abiding, self-nature saves itself, destroy the Four Appearances, remove the Five Aggregates, clear away the Six Dust-Marks, transform consciousness into wisdom. This too is nothing other than removing the human heart and recovering the original nature — the very Way of "illuminating the heart and seeing the nature."

Therefore, to remove the human heart and restore the true heart, one must cultivate both nature and life in tandem. What does it mean to cultivate nature and life in tandem? Chapter 9, Section 3 — the instruction of Lord Lao, the Grand Patriarch — explains in full: "First cultivate the heart. Then cultivate the nature. Then cultivate the life." Please refer to that passage.

Chapter Key Points

1. Why can evil not be blamed solely upon the human heart, and why can the original heart not escape its share of responsibility?

Chapter 12: The Great Catastrophe

第十二章　浩劫

1. What Is the Great Catastrophe?

"Vast" (浩) means great. "Catastrophe" (劫) means disaster, destruction, the killing-mechanism. "Number" (數) means a fixed and predetermined fate. Some are "within the catastrophe" (在劫) and some are "within the number" (在數). Those within the catastrophe have committed lighter offenses — though they suffer disaster and calamity, they still possess a chance at life. Those within the number have filled their vessel of evil to the brim — there is no escape. They are like one who has received a sentence of death.

By the reckoning of this great catastrophe: from the first opening of primal chaos, when the formless void was first divided, heaven and earth were established, human beings descended into the world, and the Three Powers were set in place — all the way to the moment when heaven and earth reach the end of their lifespan — the cycle is marked by the twelve earthly branches, from Zi to Hai, divided into twelve small yuan-hui, which together are called one great yuan-hui. At the hui of Zi, heaven was opened. At the hui of Chou, earth was formed. At the hui of Yin, humanity was born. When the Three Powers were established, the world was complete.

One small yuan-hui is ten thousand eight hundred years. One great yuan-hui is one hundred twenty-nine thousand six hundred years. The span is divided into four ages: the Primordial, the Upper, the Middle, and the Lower.

In the Primordial Age, human intelligence had not yet awakened. The hundred crafts were not yet established. There were no palaces or boats or carriages, no crowns or robes. People dwelt in the open and lived in caves. They wove grass to ward off cold and ate fruit and vegetables raw. Humans and beasts flocked together, indistinguishable. All was undifferentiated — no one could tell the wise from the foolish. They acted through non-action and attended to non-affairs. There was no striving. They followed the natural way. There was no karma. There were no catastrophe-numbers.

In the Upper Age, the Seven Buddhas governed the world. Human intelligence opened day by day. Civilization advanced day by day. The hundred crafts were gradually established. Culture gradually matured. Laws and institutions were gradually articulated. High and low were distinguished. Humans and animals were separated. In this era, the rulers governed by the Way and the people obeyed the law without deceit. But once human intelligence had opened, private cunning gradually emerged. From non-action, they advanced step by step toward deliberate action. From the natural, they turned toward the contrived.

By the Middle Age, human intelligence had grown yet more developed. Civilization expanded greatly. Culture advanced greatly. The human heart competed ever more fiercely for novelty and strangeness, prizing private cunning above all else — and the Heavenly Way was abandoned.

At this point, it became necessary to govern all-under-heaven through benevolence and righteousness. Thus arose the sage-kings: Yao, Shun, Yu, Tang, the kings Wen and Wu, and the Duke of Zhou. After them, the great sages of the Three Teachings established their separate schools and proclaimed morality and virtue, benevolence and righteousness, ritual and music — to support the human heart and revive the decaying moral order. Among these, the Confucian teaching most vigorously championed the bonds and constant virtues — the Three Bonds and Five Constants, the Five Relationships and Eight Virtues. The great accomplishments of Confucianism in that era were magnificent indeed.

Yet from the end of the Zhou dynasty to the present — more than two thousand years — the human heart has grown ever more perverse. Benevolence and righteousness, morality and virtue, have gradually been set aside and forgotten. It has come to this: selling dog meat under a sheep's head — using benevolence as a front for private gain, invoking righteousness as a cover for fraud — until at last even benevolence and righteousness themselves have been spat upon and discarded by the people of the world.

When the Qing dynasty arrived and the maritime prohibitions were lifted, the European wind blew eastward. The human heart rushed to embrace the new and discard the old, intoxicated by science. The native morality of the East was thrown away like worn-out shoes. The most precious seedbed of our moral culture was trampled underfoot by those who worshipped Europe, until scarcely an inch remained unbruised.

Throughout this transformation, the human heart flowed ever muddier and sank ever lower. By now, the perversion of the human heart — the abandonment of the Way and the ruin of virtue, the planting of causes for the great catastrophe — had reached such an extreme as to be nearly unspeakable.

From the Upper Age to the present, the catastrophe-destiny created by the human heart is divided into three periods of reckoning and purification.

The first period, in the Upper Age, was the era of the Green Sun — nine catastrophes. The waters flooded Kunlun. This was the Dragon-Han Water Catastrophe.

The second period, in the Middle Age, was the era of the Red Sun — eighteen catastrophes. Fire burned through the void. This was the Red-Bright Fire Catastrophe.

The third period spans from the Middle Age into the Lower Age — the era of the White Sun — nine nines making eighty-one catastrophes. The duration is the longest, the catastrophes the most numerous, and the most severe. When that heavenly hour arrives, when the catastrophe-destiny opens wide and the curtain of the Small Chaos rises, the weight of the devastation will be — one imagines — beyond what pen or tongue could describe. This is a matter of future celestial design, which none of us dare predict.

Since antiquity, the cycle of catastrophes has come at intervals of fifty years, a hundred years, five hundred years, or a thousand years. But this time is utterly different from all that came before. This is a sixty-thousand-year great catastrophe — the first Great Catastrophe in the history of the world. Where the catastrophe is great, its forms must be manifold. Where the catastrophe is heavy, its duration must be long.

The kinds of great catastrophe fall broadly into two categories: acts of heaven and works of man. The acts of heaven are: flood, fire, wind, drought, famine, and plague. The works of man are: revolution, communization, and annihilation — along with flood, fire, blades, and armies. This is the era of the Small Chaos.

2. Where Do the Catastrophe-Numbers Come From?

Does it descend from heaven? Does it spring from the earth? Is it made by human beings?

Heaven has a heart that loves to give life. Earth has a virtue that nurtures life. Human beings have a desire that craves life. Yet because the True Dharma has been lost and all-under-heaven has departed from the Way, no one can embody the natural virtue of heaven, take the earth as their model, emulate the sages, or practice the wonder of non-action.

They know only themselves and not their fellows. Because their craving for life is too thick, they are too hungry to choose their food and too panicked to choose their road. They seek only their own advantage, caring nothing whether others live or die. They want only fame and profit — what does it matter whether Heavenly Principle exists or not?

Their double-tongued speech still seems too little — they must snort some out through their nostrils. To look down on others, they find even their eyebrows in the way — they must turn them upside down.

Their hearts are set sideways in everything they do. They move like crabs — forward, backward, sideways in all four directions — heedless, without scruple, defying heaven, violating principle, acting in reverse.

You seize what I hold. You want me dead; I want you dead — and so the quarrel begins. Person against person. Nation against nation. Ghost against demon. Fiend against fiend.

All conscience is annihilated. All Heavenly Principle is extinguished. The world is in turmoil. Society is in chaos. Sins are committed and offenses invited. Causes are planted and consequences reaped. Karmic debts are knotted from this. Grudge-accounts are born from this. The origin of the Great Catastrophe — it arises from here.

The catastrophe is made by human beings. Humans plant the cause. Heaven assists the conditions. And so the acts of heaven and works of man — flood, fire, blades, and armies — ferment into the Small Chaos.

3. Why Must There Be a Small Chaos?

Human hearts are not alike. Good and evil are not equal. Good and evil come in degrees — great and small. Merit and guilt come in grades — high and low. Good receives its good reward, clearly distinguished by degree. Evil receives its evil recompense, clearly distinguished by weight. This is why some are "within the catastrophe" and some are "within the number."

Consider the era of the Investiture of the Gods. Who did not know that the Western Zhou were benevolent and sage, and that Zhòu's evil had reached its fullness? The disciples of the Elucidation School all wished to protect Zhou and destroy the tyrant. But the disciples of the Interception School insisted on aiding the tyrant and perpetuating his cruelty — knowing full well he was wicked, yet choosing to help him; knowing full well where heaven's will lay, yet deliberately defying it. Why? Because they were people within the number. They had no choice but to answer their fated reckoning.

Therefore the disciples of the Elucidation School, who possessed good virtue, passed through the catastrophe and attained the Way. The disciples of the Interception School, who harbored evil virtue, answered the number and could not escape their fate.

Hence the saying: "When heaven sends down calamity, one may still escape. But when one brings calamity upon oneself — there is no survival."

Only through the Small Chaos can the infallible justice of heaven's retribution be made manifest. Therefore the Small Chaos is both necessary and inevitable — it must exist, and it must be opened.

4. How to Resolve the Small Chaos

To resolve the Small Chaos, heaven and humanity must unite as one. For the catastrophe was made by human beings and must be resolved by human beings. The catastrophe was created by the human heart and must be resolved by the human heart.

The root cause is this: since the myriad spirits descended to the Eastern Grove more than sixty thousand years ago, they have lost their original truth. The true sovereign — the master of the person — has been beset by the ten thousand demons, who use false flowers and phantom scenes, wine, women, wealth, and temper, fawning flattery and eager enticements to win the heart's pleasure. They lull the person into confusion and folly, kindle greed, anger, delusion, and attachment, and keep them drunk in life and dead in dreams — lost and never returning. The demons lure the master into the Labyrinth of Lost Souls and lock them in the Cave of Lost Souls. Outside, they station the Ten Evils and Eight Perversions in a siege so tight that not a drop of water could pass through. No news from the outside world can be heard or seen.

Free to wreak havoc, the ten thousand demons stir up wind and waves. They turn everything upside down and backward, committing crimes and making mischief, creating every manner of sin — karmic debts and grudge-accounts that tangle beyond unraveling. The true master is made to suffer for it, lifetime after lifetime in the wheel of rebirth, unable to turn the tide. Cause and consequence are linked. Vines of karma knot together. Grudge answers grudge. Enemy seeks enemy. The weight of sin-karma grows heavier and heavier. The Small Chaos is born from this.

Therefore heaven, in its compassion, has specially descended the True Way and commanded a thousand buddhas and ten thousand patriarchs to descend together to the Eastern Grove — all for the salvation of living beings. At the appointed hour, the Bright Teacher will open the Cave of Lost Souls. With the Buddha-light as a weapon, the dark clouds will be scattered, the evil demons driven out, the demonic vapors swept clean, and the true master rescued. Then all will cultivate together: proclaiming heaven's transformation, saving and delivering all beings, performing meritorious works and establishing virtue, transforming the foolish into the wise and the wicked into the good, restoring the moral order and turning the human heart around, broadly accumulating the energy of goodness. This will naturally move and reach the Highest Heaven. Disasters will naturally be dissolved and catastrophes averted. When the human heart awakens and turns, the evil energy is wholly consumed. When every person repents and turns toward the good — when they know where the Heavenly Mandate belongs and see through the machinery by which the ten thousand demons have thrown the world into chaos — then in the moment the human heart turns, the demonic force naturally withers. The Small Chaos resolves itself without needing to be resolved.

Chapter Key Points

1. How many kinds of catastrophe-numbers are there?

2. Where do catastrophe-numbers come from?

3. What does "within the catastrophe" mean? What does "within the number" mean?

4. The perversion of the human heart and the severity of the catastrophe-numbers — where does the greatest cause lie?

5. To dissolve the catastrophe-numbers and resolve the chaos — what must be done?

Chapter 13: Resolving Karmic Debts and Escaping the Great Catastrophe

第十三章　解冤孽脫浩劫

1. When the Dao Rises One Foot, the Demons Rise Ten Feet

Karmic debts are the very first obstacle — the foremost demonic barrier — on the path of cultivating the Dao. The Teacher has said: "To attain the Dao, there are four difficulties. As of now, the human body has been obtained, birth in the Central Land has been achieved, the Three Periods have been encountered — three difficulties fortunately passed. Only the fourth remains: although the appointed time has come, those who still fail to encounter the True Way — how truly pitiable!"

The True Way has long since descended into the world. Scholar, farmer, artisan, merchant — regardless of station, regardless of wealth or poverty, high birth or low — all may seek the Dao. And yet even now, those who truly attain the True Way are rare as morning stars: scarcely one or two in ten thousand. Countless numbers of people have never so much as heard of the True Way. Why?

The greatest cause, in most cases, is the karmic debts of former lives — demonic obstructions that cling and entangle, undermining from within, toying with the human heart. They poison some with greed and desire. They shake others' resolve with fame and profit. They beguile some with wine and women. They lure others with entertainment. They blind the original heart. They kindle evil thoughts. A thousand demonic schemes, ten thousand varieties of tactic — blocking the eyes, plugging the ears, clouding the heart, bewildering the spirit — so that people hear yet do not hear, see yet do not see. Though they seek the Dao, they are not earnest. Though they hear the Dharma, they do not believe. What is gained is lost again. What advances retreats again. Doubting and wavering. Hesitating and vacillating. Their faith in the Way is not firm. Their forward motion lacks force. At a rumor they grow frightened. At a trial they retreat. The straight path they refuse to walk; deviant gates and side-doors they rush to enter.

All of this is the work of the ten thousand demons obstructing the Way. Therefore in cultivating the Dao, one must first resolve one's karmic debts — is this not fitting?

2. Where Do Karmic Debts Come From?

Evil done in past lives brings retribution in this one. Hence the saying: "Would you know the causes of your former life? What you suffer in this life — that is the answer."

Since humanity first descended into the world, people have lost their original truth and let the human heart rule unchecked — committing sins and inviting offenses, dying and being reborn and dying again, cycling without cease. Inevitably one accumulates limitless sins and owes countless karmic debts. Swindling to take another's wealth, borrowing and never repaying — that is a debt of money. Abusing power to harm the innocent, perverting the law to oppress the people — that is a debt of injustice. Killing living beings to fatten oneself, plotting for wealth and murdering for gain — that is a debt of life. Scheming and manipulating, driving people into lawsuits — that is a debt of karma. And beyond these: tearing apart families, destroying marriages, ruining trust, staining good names, exploiting others' weakness, seizing what others love, obstructing others from doing good, leading others into evil — the varieties of sin and offense are too many to number. All of these are the origin of karmic debt-accounts.

The common saying goes: debts must be repaid, and killers must answer with their lives. This is the natural principle. Among all debts, the most severe is the killing-karma. This enmity runs deepest. This karma weighs heaviest. It absolutely will not relent. It cannot be escaped. Even across three or five lifetimes, across hundreds of years, across tens of thousands of miles, it will track you down and trace your steps — repayment must be made.

Moreover, in this era of the Three Periods and the final catastrophe, the karmic offenses of hundreds of lifetimes and the accumulated debts of tens of thousands of years must all be settled in this single period, with not a single case omitted. Look at the past several decades: the perversion of the human heart, the collapse of morality, the turning of the heavenly seasons, the relentless pace of disasters — flood, fire, sword, plague, famine, windstorm, deluge, the revolution-catastrophe, the communization-catastrophe, the annihilation-catastrophe — every form of killing-catastrophe emerging one after another without end. And stranger still: people whose minds scatter into hallucination, people who see ghosts and demons in broad daylight. All of this is the work of karmic debts clinging and entangling — the retribution of evil affinities made manifest.

3. Can Karmic Debts Be Resolved?

Can karmic debts be resolved? Yes.

The common saying goes: "Grievances may be resolved but must never be knotted further." To resolve karmic debts, one must understand this: the grievance was made by oneself. The karma was created by one's own heart. If you will not resolve it from within but seek resolution from others, this is like climbing a tree to catch fish — a thing that can never succeed.

Past lives planted the cause; this life eats the fruit. Past lives incurred the debt; this life repays it. The principle is plain. Suppose someone bullies and humiliates you: consider that in a past life, you must surely have bullied and humiliated that very person, and in this life they have come to collect the account. Meet it with a level heart and an open breast — without blame, without resentment — and willingly repay. Then the karmic debt is resolved. But if you fail to understand this, if you nurse your fury and refuse to accept it, if you insist on fighting back — then the old grievance remains unknotted while a new karma is tied anew.

Suppose you are cheated and swindled. Suppose your name is slandered and destroyed. Suppose you live a whole life in poverty and hardship. Suppose from birth to death you are plagued by illness and misfortune, your fate turning sour and your fortune turning harsh, calamity following calamity without reprieve. All of this is the fruit of lives upon lives without cultivation — karmic seeds you yourself planted.

If you can truly comprehend this chain of cause and consequence — if you know that heaven's net is vast, its mesh loose yet nothing slips through; that the iron law of the underworld never fails; that retribution never misses its mark — then you should examine yourself and reproach yourself, repent and be ashamed. Do not blame heaven. Do not resent the earth. Do not give up on yourself. Do not abandon yourself. Endure labor without complaint. Endure suffering without rage. Accept adversity with grace. Entrust yourself to heaven's arrangement. Never waver in your resolve. Never break your integrity. Repent of wrongs and move toward the good. Struggle on through hardship. Then you may begin to release your karmic offenses, and plant the seeds of good fruit for the lives to come.

4. The One and Only Path to Dissolving Karmic Debts and Escaping the Great Catastrophe

Karmic debts and the Great Catastrophe cannot be resolved by bribing with gold and silver. Nor can they be escaped by consulting spirits and casting divinations. There is one path and one path alone: seeking the Dao.

In this era of the Three Periods and the final catastrophe, the True Way has descended into the world. One must swiftly seek the Dao, sincerely cultivate the truth, thoroughly understand where karmic debts and the Great Catastrophe originate, and swiftly uproot their seedbed. The seedbed of karmic catastrophe is none other than the false self and the human heart. This is why Chapter Six spoke of being "without self" and "without heart" — it was not said without reason. (See Chapter Six, Sections 4 and 5.)

Only because the human heart has lost its truth does it mistake the false for the real. The false self becomes the breeding-ground of karma. The human heart — the false heart — becomes the mold in which sins are cast. Without the descent of the True Way, without having received from a Bright Teacher the sacred transmission of the True Principle, no person — regardless of who they are — could penetrate this profound mystery. Though they know karmic debts should be resolved, they possess no method to resolve them. Though they know the Great Catastrophe should be escaped, they possess no means of escape.

Only through swift cultivation can one overcome karmic debts and escape the Great Catastrophe. Without it, escape is truly all but impossible. But the paths of cultivation are many and various. There are the upper, middle, and lower vehicles. There is dual cultivation of nature and life. There are the sudden and gradual methods.

Without the descent of the True Way — in the era after the Buddha has entered nirvana — what people cultivate is merely sutra-chanting and sitting meditation, releasing captive creatures and giving away wealth, building bridges and paving roads, keeping vegetarian vows and reciting the Buddha's name. This is knowing how to cultivate life but not the nature. This belongs to the middle and lower vehicles — the gradual teachings. Though these are virtuous acts, they cannot reach the stage of transcending birth and conquering death. They merely dissolve small disasters and minor afflictions. They cannot cross from the ordinary into the sage. They cannot fully dissolve karmic debts. They cannot escape the Great Catastrophe.

If you wish to reach the highest summit, you must encounter the Buddha's appearance in the world. You must seek the True Way. You must receive the Bright Teacher's one pointing and obtain the True Transmission of the heart-method. Then and only then can you cultivate nature and life in tandem. Then and only then can you attain the upper vehicle — the sudden method. Practice the Three Perfected Virtues. Establish a great vow. Advance with fierce courage and diligence. Spread the teaching far and wide. Save all living beings universally. Welcome home the original people. Perform meritorious works and establish virtue. Only then can you dissolve karmic debts, escape the Great Catastrophe, purify body and heart, and be free of every obstruction — crossing from the ordinary into the sage, transcending birth and conquering death.

But know this: the True Way inevitably brings true trials. As the Dao rises, the demons press harder. After receiving the Dao, one cannot avoid suffering and demonic tribulation. You must clearly recognize the true principle and see through the testing-demons. No matter how many thousands of ordeals, no matter how many ten-thousands of setbacks — hold the heart unmoved. With a fearless spirit, unbending and unyielding, unfrightened and unconfused — never give way to doubt or anxiety. Simply press forward in diligent cultivation. You will naturally reach your destination.

Chapter Key Points

1. Why must one first resolve karmic debts in order to cultivate the Dao?

2. Where do karmic debts come from?

3. Where is the seedbed that plants karma and creates catastrophe?

4. What is the best path to dissolving karmic debts and escaping the Great Catastrophe?

Chapter 14: Understanding Cause and Effect

第十四章　知因果

1. Heaven and Hell Turn with the Heart

Vast, vast is the universe. Ask heaven — it gives no answer. How many ages have turned? The measure of fortune hangs upon them. In high antiquity, the human heart was simple and honest, and heavenly principle was whole. People were able to fulfill their heaven-given nature, yielding to the natural of its own accord. They practiced non-action, attended to non-affairs — with no entanglement of karmic debts, with no cause and effect to speak of. Sins and offenses were few, and the catastrophe-count ran light. If even the world of the living had no need for prisons, why would the underworld have need for hell? In those days the Seven Buddhas governed the world, and every age produced sage-kings and worthy sovereigns: the Three Sovereigns and Five Emperors, Yu, Tang, Wen, Wu, the Duke of Zhou, Confucius, Yan Hui, Zengzi, and Mencius — all received the True Dao, ascended to heaven, and enjoyed the utmost bliss forever. This was made by the Dao-heart.

But by the middle age, the era of the Three Kings, human cleverness had begun to open and the Dao-heart had begun to dim. The Eight Virtues gradually crumbled. The Eight Demons crept in. Cunning and treachery grew by the day; false deception bloomed in a hundred forms. The Great Dao was abandoned! From that time on, there was no choice but to use benevolence and righteousness to prop up the human heart. This is what Lao Zi meant when he said: "When the Great Dao is abandoned, there is benevolence and righteousness." With the Great Dao gone and the human heart departed from the Way — fraud, greed, deception, treachery, sin upon sin like floodwaters smashing through the levee — the tide overflowed in every direction, lawless and unchecked. Like a vicious horse with its reins cast off, the heart galloped of its own accord and could no longer be controlled. From then on the human heart degraded further with each generation. The sages’ teachings could no longer hold the people. Benevolence and righteousness were gradually shoved aside and forgotten. Though earthly laws existed, they became nothing more than a money-making machine for the judges and a protective talisman for the powerful and the ruthless. The law was buried beneath the stench of copper coins. At last even earthly law could no longer restrain the evil in the human heart.

Therefore Heaven, grieving for the world and pitying humankind, beheld the vast disparity between good and evil among the people. The strong and wealthy, though committing every evil under the sky, walked free with heads held high, beyond the reach of the law. The good and gentle, though keeping to their place and minding their lot, swallowed their grievances in silence, bent under injustice with no one to hear them. And so, after the Zhou dynasty, Heaven for the first time created hell. All of this was wrought by the human heart. Hence the saying: "Heaven and hell turn with the heart."

2. What Is Hell For?

Hell was established to punish the wicked and vindicate the good — to make manifest that the Way of Heaven cannot be deceived, and that retribution never misses its mark. For in the world of the living, good and evil are not equal, the strong and the weak are not matched, the rich and the poor are not the same, and the high-born and the humble are not alike. The evil bully the good. The strong oppress the weak. The rich devour the poor. The powerful crush the lowly. Consider the age of the Spring and Autumn and the Warring States: heterodox teachings and perverse doctrines ran rampant under heaven, denying father and sovereign, behaving worse than beasts. The human heart was turned on its head. The bonds of human relationship were overturned. On the surface they spoke of benevolence and righteousness; in secret they harbored the hearts of tigers and wolves. Savage beasts and venomous insects are not sufficient to describe their poison. And so the Sage Confucius, grieving for heaven and pitying humankind, abandoned his office and traveled to the states, hoping to put his Way into practice in the world. When the Way could not prevail, he returned to Lu and composed the Spring and Autumn Annals, to name the crimes of those who denied father and sovereign — but upon capturing the qilin, he laid down his brush. The Second Sage Mencius then rose to expound the Kingly Way, to rescue the age from the tyranny of profit-seeking hegemonies. And so the Kingly Way and the sages’ merit shone over heaven like the sun and the moon, and treacherous ministers and rebellious sons trembled in terror, tucking their tails and folding their wings — and the world was brought to a measure of peace.

But then came this final age. Science flourishes, and the ancient Way lies in ruins. Heaven and earth are turned upside down. Hats and shoes are worn in reverse. Disloyalty, unfiliality, heartlessness, faithlessness — no father, no sovereign — shame abandoned, conscience discarded, moral order neglected, the bonds of relationship utterly destroyed. It is worse even than the Spring and Autumn and the Warring States. Lao Zi said: "When cleverness appears, there is great fraud." These are not empty words. The world has come to this. Though ghosts and spirits watch over it, though the scriptures of sages and buddhas sustain the Way — the end-time flood is roaring. The great levee has burst, and no stopping it now. The great abscess has ruptured, and ten thousand poisons pour forth. The Eight Virtues have fled. The Eight Demons have seized their nest. They run wild and conjure catastrophe at will. Poisonous fog blankets the sky. Disasters link together, calamities bind to calamities, and the catastrophe-number is sealed.

These strong and ruthless ones rely on their wealth and power to crush others. They do not fear heaven’s mandate. They do not fear the great ones. They do not fear the sages’ words. When trouble comes, they lean on their influence, pull their connections, and wave their gold — money can make the dead speak, and no matter goes unresolved. But the small and the weak have neither wealth nor power. They are the mute swallowing bitter herbs — even in the right, they are wronged; even with justice on their side, they cannot bend the arc. Since the sages’ teachings can no longer hold the human heart, and earthly law can no longer restrain human evil — for this, hell was established. The iron-faced King Yama has no private interest. The strong may have wealth, but it is useless there.

3. The Law of Cause and Effect

Since the establishment of hell, the retribution of good and evil has been clear. Fortune and misfortune are determined. Longevity and early death, poverty and success, wealth and destitution, nobility and lowliness — rising and falling, ascending and sinking — the wheel of reincarnation turns and transforms. Karmic debts cling and entangle. Cause, conditions, and fruit form their web. Heaven’s net is vast — the mesh is loose, but nothing slips through. The Law of Cause and Effect is established. The number of heaven is inescapable.

The ancients said: "Plant melons, and you get melons. Plant beans, and you get beans." Plant good causes, and you reap good conditions and bear good fruit. No one has ever planted weeds and by good fortune harvested fine grain. From that time on: wrongs are repaid for wrongs, grudges are pursued by grudges, debts are repaid with payment, killers answer with their lives. The three-lifetime karma can never be evaded — only the speed of repayment differs. Hence the saying:

Would you know the causes of your former life?
What you suffer in this life — that is the answer.
Would you know the fruits of your life to come?
What you do in this life — that is the seed.

And this:

Though the human heart may be ever so clever,
heaven’s net remains ever so vast.

In the courts of the underworld, there is a couplet:

In the world of the living, they commit evil by the thousand,
never once believing in ghosts or spirits — every last one of them brazen.
In the courts of the underworld, they suffer torment in ten thousand forms,
and only then do they learn the cost — every last one of them cold with terror.

4. Escaping Cause and Effect

Cause and effect have both good and evil. Plant a good cause, reap good conditions, bear good fruit. Plant an evil cause, reap evil conditions, bear evil fruit. If the cause and effect are evil — to flee from them is only natural. One wishes to escape them as desperately as one wishes to escape a fire.

But what of good cause and effect? One seeks them and fears not finding them. To speak of "escaping" good karma — is this not a pity? And yet it is no pity at all. For whatever falls under the Law of Cause and Effect — whether the fruit is good or evil — can never escape the circle of conditioned existence. It can never break free from the law of dualities. Where there is good, there must be evil. Where there is rise, there must be fall. Where there is coming, there must be going. Where there is fortune, there must be misfortune. Where there is beginning, there must be end. Where there is enjoyment, there must be exhaustion. Though the karma may seem excellent, it cannot be preserved forever — inevitably the day comes when the mountain is bare and the stream runs dry. Moreover, if the cause and effect were obtained through conditioned action, one can never practice non-action, attend to non-affairs, study the un-studied, desire the un-desired. One cannot follow the natural and walk in non-action. Inevitably there is attachment. Inevitably there is duality. Where there is a cause, a condition naturally follows. Where there is a condition, a fruit naturally grows. Cause, condition, and fruit turn and generate each other in endless entanglement — and through world after world, one can never escape the Law of Cause and Effect.

Still more fearsome: suffering is born from the midst of joy. Misfortune is born from the womb of fortune. If by chance one plants a measure of good causes and reaps a measure of good fruit, one begins to believe one holds up the sky — using one’s wealth to bully the poor, using one’s rank to crush the humble, indulging in luxury and extravagance, grasping for power and courting favor — every good act abandoned, every evil embraced. The roots of good are torn up at once, and the seeds of evil are planted at once. The instant the good fruit is spent, the evil fruit ripens.

From this we can see: the cultivator must understand that good fruit gained through conditioned action is ultimately the warm bed where evil fruit will grow. Therefore, whether the fruit is good or evil, one must sever the cause, resolve the conditions, and escape the Law of Cause and Effect. Is this not fitting?

5. The Fruit of Non-Action and the Natural-So

What is the fruit of non-action and the natural-so?

The Buddha said: "No self, no mind." "Wondrous practice without attachment." "The merit of non-action surpasses all." The Supreme One said: "Observe the inner mind — the mind has no mind. Observe the outer form — form has no form." The Sage of our tradition said: "When human desires are purified to nothing, heavenly principle flows freely."

The words of the Three Teachings differ, but the principle is one and the same. All point to this alone: practice non-action, attend to non-affairs, follow the natural, walk without attachment. In other words: utterly abandon the methods of conditioned doing. Utterly extinguish the kind of giving that gives with an expectation of receiving. The aim is this: relying on the great compassion that arises from the True Dharma of the original heart, practice the giving of natural non-action. Do not value the reward. Focus entirely on saving people and saving the world. Inwardly, do not harbor the thought "I am the one who saves and delivers." Outwardly, do not cling to the notion "this is what I have delivered and given." Only then can it be called true non-action.

What is true non-action? It is non-action that leaves nothing undone. It is conditioned doing without dwelling in it. Because one acts without dwelling, it is exactly like a photographer taking a picture: though the lens faces the image, if the plate is not opened, the image cannot imprint on the original plate — naturally, nothing whatsoever is fixed. The inner mind of a person is just the same. If one can truly do without doing, give without dwelling — as the sage said: "The heart is not present: one looks but does not see, one listens but does not hear, one eats but does not taste" — then the inner mind is always clear and still, not a mote of dust clings. Since no cause is planted, where would conditions attach? Naturally there is no cause and effect to speak of, and one escapes the Law of Cause and Effect entirely. This is what the Sage meant by: "To transform in passing is called the sage. To be sage beyond knowing is called the spirit." This is precisely that meaning.

When the inner mind is clear as crystal and translucent as jade — when it refuses to serve as the developing plate — then whatever is received, whatever is given, all passes through and transforms, with nothing whatsoever dwelling. This is why the sage practices the teaching of non-action, performs the virtue of non-action, succeeds in the work yet claims no credit. And so the sage escapes the Law of Cause and Effect and models the true principle of heaven and earth’s natural non-action — returning to the original face of heaven and earth, going back to the root and returning to the origin. What the Supreme One called "returning to the root and restoring destiny" — this is the true fruit of non-action and the natural-so.

Chapter Key Points

1. What are cause, conditions, and karmic retribution?

2. What does "heaven and hell turn with the heart" mean?

3. What is the Law of Cause and Effect?

4. What kind of cause and effect must be escaped?

5. What is the fruit of non-action and the natural-so?

Chapter 15: The Yánkāng Kalpa

第十五章　延康劫

1. The Origin of the Yánkāng Kalpa

In the time of the Three Dragon cycle, the kalpa draws near to the Yánkāng — the age when heaven and earth are blocked and sealed, and the Great Dao is hidden in darkness. To rescue it is not easy. To save it is genuinely difficult. Those clever and ambitious who follow the currents compete with the great tides and race against the surging waves — all in pursuit of power, contending for fame and profit. As for the cultivators who aspire to the Way and study the Buddha — most belong to the reclusive type who perfect themselves alone in solitude, having no heart to awaken the world or enlighten the people, no will to sustain the Way and relieve their times. This is because the dharma-destiny of the Buddha's teaching — the age of True Dharma and the age of Semblance Dharma — has long since ended. As for the Final Dharma, more than nine hundred and eighty years of it have already gone by. Since the Sixth Patriarch, the True Dharma has been lost within the Buddhist school. The Supreme Great Vehicle Dharma has vanished from sight. Thereafter the Middle and Small Vehicle Dharmas of the Semblance age were also abolished and extinguished. Now only six characters remain: Námó Ēmítuófó — Homage to Amitabha Buddha.

Since the invention of Western European science, the Five Teachings have gradually withered. Buddhist learning and philosophy lie abandoned. The holy Way and the rites of propriety are discarded. Heterodox doctrines and deviant teachings arise daily. The morals of the world and the hearts of the people decay daily. By now, the state of the world has become nearly irreparable.

At the turn of the previous kalpa-cycle in the Gengzi period, the Eternal Mother foresaw that the Three Dragon era was approaching — that the gathering of the ninety-six billion would be difficult to accomplish. At the Jasper Pool, she wept bitterly. This moved the assembled deities, sages, buddhas, immortals, and all the Ashura to come together to the Jasper Pool to pay their respects.

When the Eternal Mother saw the Three Sages of the Three Teachings, together with the immortals, buddhas, and perfected beings, come to console her, her grief only deepened. Through sobs she spoke:

"When last we met to discuss the Gathering of the Circle, no worthy plan was found. This is why your Mother's heart has been knotted with worry. When I think of those scattered remnants — who do not think to return to the root and restore the origin, who cling to the red dust of the world — their conscience is dead. If they are not chastened and punished, they will never understand karmic retribution and its ceaseless turning. And so they willingly commit evil and refuse to do good. They willingly fall to hell rather than ascend to heaven.

"After they descended to the world, the evil causes and evil fruit they planted have not yet been repaid in full. The karmic debts they owe have not yet been settled. And so they do not know to return to the root — this can hardly be blamed on them. Now your Mother wishes to command the Ashura demon-host to descend to the world, so that they may settle this great ledger of accounts and clear all karmic grievances. Only then can the Dragon-Flower Assembly of the Three Gatherings proceed. Only then can the ninety-six billion original souls be gathered home. What say the Three Teachings?"

The Declared Sage addressed the Mother: "Heaven and earth have the heart that loves life. Our Mother holds compassion as her constant thought. The teeming beings of the world have fallen into the red dust and do not know to return to the root. This is entirely because your children have failed in their guidance — causing humanity to lose the primordial and chase after the acquired, creating every manner of evil karma. The fault lies with your children. I beg our Mother to extend her great compassion. Your child is willing to send disciples down to the world to rescue them, so that they may recognize their wrongs, correct their faults, abandon evil for good, restore the manners and purify the customs. Then the world may gradually ascend to the Great Unity — and spare the Ashura from creating further calamity, making it difficult to return to the heavenly road, and giving our compassionate Mother cause for worry in the days to come." The Eternal Mother heard this plea but remained undecided.

The Tathagata then addressed the Mother: "Since the opening of primal chaos and the discovery of fire, human beings have taken other creatures as food and used them for cooking — this offends the harmony of heaven. And so the wheel of reincarnation turns, humans and beasts harming each other in turn. Though the Dragon-Han and Red-Clarity assemblies have come and gone, the karmic grievances remain unpaid. Now in this Ding-Wu assembly, civilization is at its peak, yet the human heart is boundlessly treacherous and evil. Without chastisement, the greed, anger, delusion, and attachment of all beings can never be cut away. Until the illusion of form and emptiness is broken, there is no hope of returning to the root. If our Mother commands the Ashura to descend and confound the world — subjecting humanity to setbacks — they will come to know for themselves that wealth, rank, glory, family love, and spousal devotion are all illusory bubbles. Each will cultivate their own causes. Without needing the Mother to compel them, every one of them may return to the origin and restore the root. This aligns perfectly with the mechanism of yin and yang's rise and fall within the cosmic cycle."

The Patriarch of the Dao addressed the Mother: "Muni's reasoning is truly one of correcting the root and clearing the source. But if the Ashura descend to the world, they will certainly go against the natural order. The original souls may be gathered back, but the morals of the world will inevitably fall into chaos, and the Ashura themselves will inevitably fall. By what means can this be sustained?"

Muni replied: "When order reaches its extreme, chaos must follow. When chaos reaches its extreme, harmony must follow. The greater the confusion, the brighter the clarity that emerges — this is an inevitable principle and requires no excessive worry. As for the Ashura's fall, I have a wondrous method to receive and guide them. It need only be done thus and thus."

The Patriarch of the Dao understood his meaning and said no more. At that time the Supreme Sovereign, seeing that the council of the Three Teachings had reached its decision, respectfully obeyed the Mother's command and issued the decree to the Ashura — permitting them to descend and confound the world under orders. The karmic destiny of the Yánkāng Kalpa was thus established.

Patriarch Lü Chúnyáng sighed and said:

The Ashura confound the world and throw the Yánkāng into chaos —
all because the human heart has turned against the natural order.
Conscience lost, the Eight Virtues forgotten;
the rites of propriety cast aside, the Three Bonds in disorder.
Fraud, greed, deceit, and treachery — they meet heaven's wrath.
Schemes dark and treacherous touch the heights of heaven.
The kalpa brews until gods and ghosts weep —
yet in this very hour, the scattered children may come home.

2. The Three Sages and the Immortal Buddhas Sustain the World

At that time the assembled sages, immortals, and buddhas knew the karmic destiny was sealed. They wept and wailed and sighed without ceasing. The hosts of the Ashura, meanwhile, rejoiced beyond measure. The Three Sages, knowing that in the age of the Yánkāng the kalpa's fate could not be moved — that demons would confound the world and heterodox teachings would flourish everywhere — resolved that unless they sent disciples down to the world to sustain morality and raise again the ancestral wind of the teachings, the Great Dao would be shrouded and sealed, heaven and earth plunged into chaos with no light remaining. And so they decided that each would send their most accomplished adepts down to the world to maintain the Way.

Together they went to petition the Ancient Buddha Burning Lamp, coming to the Thunder-Sound Hall to inform him of the Jasper Pool council and the Mother's arrangement of the coming kalpa's destiny. The Three Sages themselves sighed deeply, grieving for the coming destruction of human morality, the ruin of the Great Dao, and the chaos of the world. They asked what strategy could sustain it.

The Ancient Buddha said: "The world has its ages of order and disorder. The Way has its times of flourishing and decline. At the turn of the Three Dragon cycle, the three assemblies shift and change. Maitreya shall govern the world, and from chaos, clarity shall be reborn — this is the natural course of the cosmic cycle, and all three sages already know it. As for the responsibility of carrying on the past and opening the future, connecting what came before to what comes after — this old monk shall reluctantly shoulder the difficulty. But the Three Teachings must unite as one. You must not each plant your own banner, establish your own separate school, and breed heterodoxy."

The Three Sages each followed his command. From that time, the Ancient Buddha sought out the karmic conditions and, when the time was ripe, incarnated in the Eastern Grove. This occurred during the Xianfeng and Tongzhi reigns of the Qing dynasty.

3. The Ashura Overturn Morality

Recall: after the Tongzhi era, the state of affairs deteriorated by the day. Court politics grew ever more complicated, the hearts and customs of the people decayed daily, internal rebellions and foreign insults came without cease — hardly a single day of peace. The Guangxu reforms established a constitution and sent students abroad to study politics and scholarship. The original intention was to invigorate the nation. Who could have expected it would instead plant the seeds of disaster? For instead of treating the root, they attended only to the branches, and sowed the poison of Western idolization — brewing a flood of catastrophe.

Since Western European science advanced and culture progressed daily, they vigorously championed equality and freedom — freedom of love, freedom to marry and divorce, each following their own whim. Equality of men and women. Equality of human rights. They advocated communal wives and communism, creating a world without fathers and without rulers. As for the collapse of morals — it spread like wildfire and lightning, sweeping the entire globe: permed hair and short sleeves, nude dancing, kissing and obscenity — conduct no different from beasts. Imitating barbarians. Sweeping away the Three Bonds. Abolishing the rites and proprieties. The waves of Yang Zhu and Mo Di have risen again; European fashions are prized; deviant speech is treasured. The Bonds are all abolished. The codes of proper relations are annihilated. All the moral heritage of the East has been swept away without remainder. All the ancient rites, culture, and learning have been cast aside like worn-out sandals. The downward rush of the times has never been worse than this.

This flood of disaster is entirely the doing of the Ashura confounding the world. Their demonic nature is unchanged. They believe themselves to be descending under orders rather than by their own choice — and so they dare to oppose the Three Sages, abolish the rites and proprieties, and overturn the Bonds and moral codes. They have thrown the nation into ruin and the people into suffering enough. At the time, the Buddha had only commanded them to test the original souls through hardship, to settle this great unfinished ledger of accounts — not to abolish human morality or bear their karmic sins into rebirth. By now they have been repudiated by ten thousand immortals.

4. The Demon-Subduing Emperor's Judgment

The Demon-Subduing Emperor once said to the spirit-journeying student:

"These Ashura, though they act under orders — because they abolished the Five Bonds and Eight Virtues, the heavenly principles, the earthly codes, the human web and the human standards — and have created sins beyond all limit and beyond all edge: in the end, they are certain to fall forever into the three evil paths and the five bitter sufferings, with no hope of escape. Truly it is: they made things easy for others while taking the loss themselves — and they do not even know it. They are pleased with themselves. They push others high onto the lotus throne while they themselves willingly sink into the abyss. Is there any greater fool under heaven?

"All they wanted was to create an extraordinary figure to stand out from the crowd — like Yang Zhu and Mo Di, who only championed 'all for myself' and 'universal love,' and have been reviled for a thousand autumns, curses without end. Their spirits suffer punishment in the courts of the underworld. With all their learning and intellect, they still taught posterity to spit upon them. A person may be ever so foolish — why create such karma as this?"

5. The Infinite Great Dao

The Infinite Great Dao — unchanging through ten thousand ages. The Way of the Sages — indestructible forever.

The Infinite Great Dao is the eternal Way that has not changed through ten thousand ages, the ultimate principle that endures forever unaltered. No matter what upheavals of the world, no matter what heaven-turning, earth-shaking transformations — the holy Way is neither blocked nor sealed. No matter how the human heart may rebel, how it may try to abolish the Way — no matter how the Ashura may defy heaven, how they may try to destroy the Way — though the Way may be hidden and obscured for a time, in the end it stands alone and does not change, revolves without ceasing and does not falter. Not the slightest harm has ever been done to it.

The Way of the Sages is like the sun and moon crossing the sky, like rivers flowing across the earth. Heaven and earth may be destroyed, but the holy Way is not destroyed. Though the human heart may corrupt human morality, though the Ashura may wreck the moral order — the holy Way may have its seasons of rise and decline, but in the end it can never perish. Before long the floating clouds will scatter, and the sun will blaze again in the center of the sky.

At the turn of the Three Dragon cycle, the Way must be made bright and glorious — and for that purpose, it cannot but be refined through demonic force. Where there is the Way, there must be demons. Without demons, the Way cannot be achieved. The Way and demons cannot coexist — and yet without demons, how can the power of the Way be increased? Good and evil stand in opposition; the Way and demons arise together. This is precisely how the worthy are distinguished from the foolish, the good from the evil, the true from the false — how the spiritual roots are tested and the compass is set for selecting the sagely and elevating the worthy.

The Emperor of Literature's preface says: "If the Third Period did not encounter the Gathering of the Circle, there would be no need for this demonic force. If the Yánkāng did not coincide with the Investiture of the Gods, there would be no need for this spiritual achievement. This is the natural course of things — the secret mechanism of yin and yang's rise and fall."

The great vision of the Chinese Great Unity has never been realized — and now it is about to open. Therefore, before the true Great Unity, there must be a false Great Unity to lead the way. Before true equality, there must be a false equality to show the path.

Chapter Key Points

1. Are the morals and customs of the current world normal? If not — where lies the disorder?

2. Who first set in motion the destruction of morals and the overthrow of virtue?

3. People constantly say "follow the times, go with the current." Is this right?

Chapter 16: The Great Matter of Life and Death

第十六章　生死大事

1. What Is the Great Matter of Life and Death?

Of all pitiable things in human life, nothing compares to the great matter of life and death. Zhuangzi neither desired to live nor desired to die — and this was not without reason.

Prince Siddhārtha happened to pass through the four gates and saw with his own eyes the sufferings of birth, old age, sickness, and death. He was moved to the depths of his heart. Though born into the house of an emperor revered by all families — as the saying goes, "In heaven, the palaces of the gods; on earth, the house of the emperor" — and though he occupied the noble station of Crown Prince in the Eastern Palace and enjoyed the honors of the heir apparent, he never once showed a face of happiness. Day and night he brooded in melancholy, until at last he attained an insight, and there arose in him the resolve to transcend the ordinary and leave the world, to conquer death and overcome birth. He resolutely abandoned the splendor of the Green Palace, stole over the wall in the deep of the night, escaped the imperial palace, and entered the mountains to cultivate — for nothing other than this great matter of life and death.

Death is certainly frightful — and birth should be something to rejoice in. So why do we say both birth and death are pitiable?

Because the yang world and the yin tribunals are in truth two faces of one coin. The yang realm is a bitter sea; the yin realm is a hell. The bitter sea and the hell are in truth no different. The yang realm is the present-world prison — the living hell. The yin realm is the afterlife prison — the dead hell. Both places are the prison-houses of hell, both belong to the courts of punishment and the execution grounds. Neither is good ground.

In the yang world there are police stations, criminal courts, local courts, prosecutors' offices, prisons, high courts, and courts of appeal — institution upon institution, the laws of the visible realm strict and thorough, seemingly leaving nothing uncovered. But those who do evil are cunning: they drill through the cracks in the law, they pull strings and settle affairs behind closed doors, they make the crooked straight and the straight crooked. Everything is turned upside down. The wicked walk free beyond the reach of the law; the good weep with no gate to cry at. The laws of the visible world are not enough to restrain the schemes of evil men.

Therefore Heaven, in its compassion, established the underworld's hells — to reward the good and punish the evil, to uproot the violent and give peace to the virtuous. The underworld established the City of Fēngdū, the Ten Halls of King Yama, the Mirror of Karma hung on high, iron-faced and impartial. Those who pulled strings and leveraged influence find their skills utterly useless here. Cunning demons and scheming spirits can no longer slip through the net. A couplet hangs in the Fourth Hall:

Let the world turn itself inside out —
here in the underworld, we still honor the ancient Way.
Do not fear that the human heart is hard as iron —
these courts long ago set up the great furnace.

As the common saying goes: "No matter how cunning as a ghost he may be, he still must drink the water I wash my feet in." This, then, is the dead hell — the prison of the afterlife.

The punishments of the yin realm are strict, harsh, and cruel — truly enough to make a person's courage freeze. But the people of the yang world do not know this, and because they do not know, they do not fear. They remain stubborn and unreformed, committing evil upon evil, growing ever more fierce. Heaven, in its vast compassion, exhausts every device and ingenious method, weaving the wheel of karmic retribution round and round. It is determined to make the conditions of the underworld's hells — the cruel torments, the bitter punishments — known and understood by the people of the world, clear in their hearts. And so it takes the worst offenders, those whose sins are so heavy that even the torments of the underworld's prisons are not sufficient to pay their debt, and when the wheel turns again it attaches their remaining karma to their bodies, making them carry their guilt into their next birth. They are reborn in the yang world to suffer the living hell, to undergo heavy punishment once more, so that the true nature of their crimes may be fully exposed — that the people of the world may see it and be warned, may know to repent and learn to fear.

Truly it is: the net of heaven stretches wide; its mesh is loose, but nothing slips through. Not only does the underworld have its dark punishments — the yang world too has its hidden retribution. This is what is meant by the living hell.

2. The World Is a Puppet Stage and Testing Ground for Good and Evil

From the above we can see: both the yin realm and the yang world are courts of punishment and execution grounds.

Granted, in the yang world there are lords and princes, families of officials and nobles, wealthy gentry and talented scholars — all enjoying the karmic rewards of their past lives. But this is merely the puppet stage of the yang world, testing their foundations, examining how deep their roots run, observing whether they can cherish their blessings. If, life after life, they do not lose sight of their past causes, and if their roots of goodness are firmly established, then Heaven does not fail the virtuous — there will be hidden blessings and manifest rewards, or they will be elevated to godhood, or granted fortune in the next life.

But if they are like actors on the puppet stage — now playing a loyal minister or worthy counselor, now playing a wicked and villainous official, one person cycling through many characters; now performing as a royal consort or imperial concubine, suddenly disguised as a maid or a courtesan, one person changing temperament again and again — then: those who hold high position and lean on their power, how long can they keep their seat? Those who sit in wealth and are arrogant and extravagant, how long can they enjoy their fortune? The puppet takes the stage amid pomp and pageantry, but when the flags are furled and the drums are silenced — where has all the grandeur and martial glory gone? Let these ruts of carriages and tracks of horses serve as a mirror and a warning to the people of the world.

From this we can know: neither the yin realm nor the yang world is a land of joy. Both places are nothing to cling to. Being born into the yang world is not something to celebrate; dying into the yin tribunals is bitter enough to mourn. Living is not good. Dying is not good. Both birth and death are bad business. Neither yin nor yang is a paradise.

Zhuangzi said:

I never wished to be born, yet suddenly I was born into the world.
I never wished to die, yet suddenly the appointed time of death arrived.

He did not wish to live, yet was forced to live. He did not wish to die, yet was forced to die. Birth and death — no one can escape them. This is why Prince Siddhārtha took these two words — "birth" and "death" — as the greatest matter of human life, and knew that he must escape the cruel suffering of this wheel of birth and death. This is why he resolutely left home — to resolve this great matter of life and death.

3. Transcending Birth and Death

If you do not wish to be born, you must transcend birth. If you do not wish to die, you must conquer death. What is the way to transcend birth and conquer death?

First you must seek the True Transmission of Nature-Principle — the great Dao. Distinguish the true heart from the false. Cleanse the pollutions and poisons of the human heart. Seek the wondrous wisdom of Bodhi. Blind the eye of desire and preserve the inner light. Sever attachments and cut through love. Extinguish wandering thoughts and forget worldly feelings. Master the seven emotions and remove the six desires. Lock the heart-monkey and tether the mind-horse. Close the four gates and seize the six thieves. Dethrone cleverness and wield the wisdom-sword. Drive out the Eight Demons and redeem the Eight Virtues. Transform consciousness into wisdom; expel the false and seek the true. Fulfill your great vows. Take refuge, keep the precepts, guard your purity. Perform merit and establish virtue. Resolve your karmic debts. Purify your speech and release living beings — create no future causes. First establish the bonds of human relation and moral duty; constantly follow the rites and the teachings.

Then proceed to cultivate the spiritual work directly: preserve the heart and nourish the nature, still the breath and nourish the spirit. Release ten thousand conditions. Extinguish thought and forget calculation.

Mold the Three Souls and forge the Seven Spirits.

The Three Souls are the Three Corpse-Spirits. The Vital Soul is named Péng Jū (彭琚). It dwells in the upper burner, residing at the Jade Pillow Pass (玉枕關). The Conscious Soul is named Péng Qióng (彭瓊). It dwells in the middle burner, residing at the Spinal Pass (夾脊關). The Spirit Soul is named Péng Qiáo (彭喬). It dwells in the lower burner, residing at the Coccyx Pass (尾閭關). These Three Corpse-Spirits are also called the Three Poisons.

The Seven Spirits are: first, Corpse-Dog — who loves to eat; second, Prone Corpse — who loves fine clothing; third, Sparrow Shade — who loves lust; fourth, Swallowing Thief — who loves gambling; fifth, Flying Poison — who loves calamity; sixth, Filth-Clearer — who loves greed; seventh, Stinking Master — who loves miscellaneous affairs. They correspond to the seven stars of the Northern Dipper. Depending on which star governs a person's natal destiny — for example, if one's life-star is the third star of the Dipper, corresponding to Sparrow Shade, then one's nature inclines toward lust. On the left and right of one's natal opening are the two assistants. Together they make nine — hence the name: the Nine Thieves.

A verse says:

There is a master craftsman who molds the souls and forges the spirits —
when metal and wood are joined in harmony, the nature is not assailed.
True intent, true furnace, true water and fire:
this refining surely transforms the old back to youth.

To cultivate the Dao, one must gather the Three Souls and rein in the Seven Spirits, not allowing them to run wild, keeping the body and mind forever clear and still, ten thousand worries emptied. Then one may proceed to gather the medicine and build the foundation.

Press the tongue to the upper palate to erect the Magpie Bridge. Rouse the primordial true breath. Roll out the sweet dew of the Flowery Pool. Send it down the Twelve-Storied Tower — the twelve stations of the earthly branches: Zǐ, Chǒu, Yín, Mǎo, Chén, Sì, Wǔ, Wèi, Shēn, Yǒu, Xū, Hài — until it reaches the Middle Elixir Field. Borrow the Xùn wind and blow the Lí fire downward into the Lower Elixir Field. In the depths of the Northern Sea, the burning forces the Dragon King to yield the Sea-Fixing Divine Needle — the true essence, the supreme treasure. Gather it in the Three Vehicles.

At this moment one must hold firm to one's resolve and not let the spring desire stir. Seal the bellows shut. This is what is called "gathering the medicine and building the foundation."

From here, break through the Three Passes.

The First Pass is the Coccyx Pass (尾閭關) — the place where essence is refined into breath. In the center there is a small hollow. Beneath the hollow, on the left and right, there are eight small openings. In the center there is one square opening. This place is called "extracting white from within black." The slag and dross flow in through the small openings. The white gold rises through the central square opening, ascending the Silver River to reach the Gate of Life. Within it there is a natural true fire — this is called the Maiden. The white gold is the Infant. The Yellow Dame acts as matchmaker, drawing them into the Bridal Chamber to consummate the essence. The Bridal Chamber is the Supreme Ultimate. The Elixir Scripture says:

Within a single grain of millet, a whole world is stored.
In half a cooking pot, mountains and rivers are simmered.

This is the place — and this is the Second Pass, the Spinal Pass (夾脊關), the place where breath is refined into spirit. Here the true gold is born — this is called "refining yellow from within white." This pass has three openings: two small openings that lead into the Void, and one large opening that leads upward to the Jade Pillow. The slag and dross flow through the small openings into the Empty Sky — this is "drawing from Kǎn to fill Lí." The true gold rolls upward through the large opening into the Celestial Valley. Here there are three more openings: two small openings that lead down to the Cáo Brook, and one large opening that leads upward to the Mud Pellet. In this furnace, the clear breath and the liquid are separated. The liquid flows down from the Cáo Brook, moistening and nourishing the organs. The true breath enters the Mud Pellet through the central large opening, enters the Mysterious Pass, and through the Yellow Court crystallizes into the Śarīra. This is the Third Pass — the Jade Pillow Pass (玉枕關), where spirit is refined and returned to the Void — the culmination of the work.

The Master of the Imperial Ultimate wrote this verse:

To refine the elixir, use the cauldron; the cauldron rests upon the furnace.
Nine turns and three circuits — the breath exhales gently.
For sixty thousand years this could not be transmitted.
Today it is poured forth at once — the tears fall like pearls.

There are also the Nine Parasites, which block the Three Passes and the nine openings, preventing the true yang from ascending:

The first is the Lurking Parasite (伏蠱) — dwelling in the Jade Pillow Opening. The second is the Dragon Parasite (龍蠱) — dwelling in the Celestial Pillar Opening. The third is the White Parasite (白蠱) — dwelling in the Táo Way Opening. The fourth is the Flesh Parasite (肉蠱) — dwelling in the Spirit Way Opening. The fifth is the Red Parasite (赤蠱) — dwelling in the Spinal Opening. The sixth is the Barrier Parasite (隔蠱) — dwelling in the Mysterious Pivot Opening. The seventh is the Lung Parasite (肺蠱) — dwelling in the Gate of Life Opening. The eighth is the Stomach Parasite (胃蠱) — dwelling in the Dragon-Tiger Opening. The ninth is the Beetle Parasite (蜣蠱) — dwelling in the Coccyx Opening.

The Nine Parasites dwell in the nine openings, shifting their forms through countless transformations — now hidden, now manifest, impossible to predict. They take the form of beautiful faces to provoke nocturnal emission. They conjure phantom visions to breed restless turmoil in sleep. They make the attainment of the great Dao exceedingly difficult.

The Elixir Scripture says:

The Three Corpse-Spirits and Nine Parasites dwell in the human heart,
blocking the Yellow River, their poisonous breath running deep.
The practitioner who opens the Three Cavern-Palaces
will see the Nine Parasites cleansed and destroyed — and live forever.

To know the method of beheading the Three Corpse-Spirits and slaying the Nine Parasites: seek a Bright Teacher and request instruction in the great Dao. Summon Sun Wukong — from the Dragon Palace of the Eastern Sea, bring back the Golden-Banded Staff and break through the Three Passes. Borrow Zhu Bajie's nine-toothed rake and rake open the nine openings. Then the Three Corpse-Spirits lose their forms, the Nine Parasites vanish without trace, the passes and openings are cleared, the Dharma Wheel turns perpetually, the nature-root endures forever, the life-foundation is fixed for eternity, the seven emotions are extinguished at a stroke, the six desires no longer arise, and the Three Poisons are cleansed and destroyed.

In sum: through the work of joining metal and wood in harmony, the great medicine is achieved. The souls settle in the liver. The spirits settle in the lungs. Nature and feeling unite as one. Souls and spirits are forged into a single whole. The River Cart turns of its own accord. Heaven and earth reach harmony. This is what is meant by: "Setting up the furnace and establishing the cauldron — lead comes to invest mercury — dragon and tiger follow each other — Infant and Maiden meet — Kǎn and Lí are drawn and added — yin and yang consummate — sun and moon combine their light — tortoise and serpent coil together — water and fire achieve their completion — Qián and Kūn take their positions — the later heaven returns to the prior heaven."

This is the way of dual cultivation of nature and life — the way of eternal life without aging — the way of transcending birth and conquering death.

A verse says:

Draw from Kǎn and fill Lí — mercury enters lead.
The later heaven's creation returns to the prior heaven.
Sun and moon, yin and yang — use them in reverse.
When the work is complete, there is no place that is not immortal.

Chapter Key Points

1. Why are both birth and death called "not good things"?

2. What is the way of gathering the medicine and building the foundation?

3. What is the way of molding the souls and forging the spirits?

Chapter 17: The Fortune of the Great Unity

第十七章　大同景運

At the end-assembly of the Three Periods, the calamity is extraordinary. The Dao and the catastrophe descend together. The orthodox and the heterodox flourish side by side. The Ashura run rampant in the world. Ten thousand teachings arise at once. A thousand gates and ten thousand doors — each plants its banner, each establishes its own house. True and false cannot be distinguished. Orthodox and deviant cannot be told apart.

Even the five teachings themselves do not yet know: what was the original purpose for which their teachings were established? How did the successive transformations proceed? How did the divergence between orthodox and heterodox arise? They do not yet know their own degeneration or whether their own doctrines remain correct. The metamorphosis from the True Dharma to the Semblance Dharma to the Dharma of the Last Age — they have not yet perceived it. The Way of Yang Zhu and Mo Di — no father, no ruler, the destruction of moral bonds and the severing of social order — and they do not even know to grieve for themselves. They do not know the evolution of heaven's timing or the shifting of cosmic fortune. They only know to mistake the hoof-print for the rabbit, to grasp the fish-trap and think it the fish, to guard a dead stump and know nothing of adaptive change. Fixed in the prejudice of their sectarian gates — seeing the jade of Jing, they close the door instead. How much more so the various miscellaneous methods and outer ways, which spring up like bamboo shoots in spring, sprouting everywhere — those who promote them, those who follow them, can any of them know their source and origin? Whether true or false, orthodox or deviant — can they truly distinguish? They cannot even investigate whether their teachings accord with the Holy Way, whether they find confirmation in the scriptures of the Three Teachings. They only blindly follow and listen to nonsense, leading themselves and others astray — dragging down nine generations of ancestors and seven ancestral patriarchs, all plunging together into the abyss. They glue the tuning pegs and try to play the zither — knowing nothing of adaptation. They are like a blind man riding a blind horse, approaching a deep pool at midnight — danger before them, and they do not know to turn away.

The people of today — first intoxicated with science, then the Ashura seize their spirits. The soul is nearly adrift, the spirits nearly without anchor. Like climbing a mountain and losing the path, like losing the lamp in a dark night — they walk blind, heedless of heights and hollows, heedless of pits and ravines. Life and death they have long since cast aside. Though people no longer care for their own lives — what can be done about the Mother, who cannot bear it?

The world-way is chaos. Miscellaneous methods flourish everywhere. Dragon and serpent are tangled together — right and wrong cannot be told apart. Over and over, they take the false for the true and the true for the false. One misstep and the road to heaven is sealed, the gates of hell flung open. For this reason we invoke the teachings handed down by Buddhas and saints, to serve as bright lamps pointing the way out of danger — borrowing the compassionate elixir of the Immortals and Buddhas to ferry the children of the Buddha across the ford of confusion.

We hope our brothers and sisters will not repeat the error of carving the boat to find the sword, will not glue the pegs to play the zither, will not cling to biased views, will not be rigid in their sectarian gates. Why is it that the sons of good physicians often die of illness, and the sons of skilled diviners often die at the hands of ghosts? Because they are self-satisfied and self-righteous — not knowing that beyond the strong there is one stronger still, and beyond Penglai there is another heaven. Within the wonderful there lies the truly wonderful. Beyond the mysterious there lies the wondrously mysterious. At this time when the great Dao is flourishing, when the Confucian gate holds its mandate — this is precisely the destined moment for the five teachings to jointly form one holy embryo. How can one cling to a single view and forfeit the rare opportunity of a thousand ages? One misstep becomes an eternal regret.

We hope that all people will open their hearts wide and not confine themselves within their own thresholds. Where there is principle, advance. Where there is none, retreat. Do not cling to sectarian prejudice. Do not be bound by race or by East and West. Borrow this Buddha-light to shatter the fog, kick through the maze of confusion, leap aboard the bottomless boat, sail out of the bitter sea, ascend together to the other shore, escape the cycle of rebirth, and hasten together to the gathering of the circle — sharing in the fortune of the Great Unity. Do not let this rare chance pass. Behold the guiding lamp of the Buddhas and saints.

Patriarch Guǒlǎo Discusses the Origin of Teachings

"In our nation, the Three Teachings arose in this order: first Daoism, then Confucianism, then Buddhism. East and west are penetrated by one thread, and Confucianism stands in the center. North and south are encompassed, and Confucianism stands within. The time now is the Noon Assembly — the very moment when the great Dao flourishes. A thousand gates and ten thousand doors shall together restore the one line. In the future, every sect and school shall return to its root in Confucianism.

"For the Confucian teaching does not establish sectarian gates. Its root is rectifying the heart, making the will sincere, and cultivating the self. Its destination is the Five Bonds and the Eight Virtues. Its function is ordering the family, governing the state, and bringing peace to all under heaven. It does not limit itself to walls and gates. It does not restrict itself to any single faith. Its measure is heaven and earth. Its capacity is the vast sea. It is not like the one-sidedness of the other teachings.

"Now the various sects, though each establishes its own gate, share the same sovereign — the Eternal Mother of the Infinite. The birth of heaven, the birth of earth, the birth of humans, the birth of all creatures — all are governed by the Mother. The rise and fall of cosmic destiny, the flourishing and decay, the waxing and waning — all are weighed in the Mother's balance. The Mother IS the original worthy of the Dao — the supreme and most honored deity — and she IS the Mother of the Dao. Whoever fulfills the moral bonds fulfills the Dao. How then can they not return to the root?"

The Confucian sages established their teaching on the foundation of the Mother-of-the-Dao's root virtues — the Eight Virtues — taking the Heavenly Way of filial piety, fraternal love, loyalty, trustworthiness, propriety, righteousness, integrity, and sense of shame as their cornerstone. They established the bonds of social order: the Three Bonds and Five Constants, the Three Obediences and Four Virtues, the Five Bonds and Eight Virtues — laid out in detailed articles, explained with minute clarity, so that the people of the world could easily understand and everyone could readily follow them. This is called the Human Way. The Human Way IS the Heavenly Way. Through the Human Way one naturally reaches the Heavenly Way. Whoever fulfills the moral bonds of the Human Way fulfills the Mother-root of the Heavenly Way. This is what it means to return to the root. Lord Lao's words: "Return to the root and restore the mandate" and "what is valued is seeking nourishment from the Mother." In Confucianism, we call this "fulfilling the human and uniting with heaven" — and this is precisely what is meant.

At this end-assembly of the Three Periods, Maitreya holds the teaching, the Confucian Child presides, the Confucian gate holds its mandate, true Confucianism is revived, and the Three Teachings unite as one. The method of cultivation draws from all three houses: the Confucian bonds and moral principles serve as the stairway into cultivation and the foundation for strengthening the root — through the Human Way one arrives at the Heavenly Way. The Buddhist refuge and precepts serve as the practice of eliminating delusion, seeking truth, stilling the heart, stopping thought, illuminating the heart, and seeing the nature. The Daoist cultivation methods serve as the final destination of returning to the root and restoring the mandate.

Look now at the present: the Three Dragon Eras converge, the three boards shift, the Dao and the demons descend together, ten thousand teachings spring forth, and within the three great examinations — thirty-six hundred saints and forty-eight thousand worthies must be selected. By what standard? What manner of person is to be chosen? The sages of the Three Teachings long ago jointly established the Selection-of-Immortals Charter. Here we record its text:

The Selection-of-Immortals Charter

This cycle of universal salvation and gathering-of-the-circle
especially values the Five Bonds and Eight Virtues.
In the previous selection of the Heavenly Emperor,
the Mother made her instruction clear.

At the Noon Assembly of the Yánkāng era,
the great Dao returns entirely to the fire-house.
Those who violate moral bonds while pursuing ascetic purity
will not enter the ranks of the selected immortals.

The highest rank of Buddha-Immortal
takes filial piety and fraternal love fully accomplished as its standard.
Establishing merit, establishing virtue, establishing teaching —
the high-grade lotus throne soars beyond all.

Loyal ministers, righteous warriors, true men —
they fill the ranks of Arhat and Vajra.
Careful, generous, rite-observing Confucians
who know shame and establish their name and integrity —

They are promoted to first-rank Golden Immortal,
free and easy in the Jade Garden and the Golden Palace.
Women who perfect both filial piety and chastity
are given the rank of first-grade Bodhisattva.

Those who fulfill the Four Virtues and Three Obediences
are ranked in the second and third grades respectively.
By these standards they are examined and assessed —
past causes and future effects measured with precision.

Those who across several lifetimes had no faults and had merit,
who cultivated the self with unerring deportment —
their Buddhahood is certainly perfected,
and no deduction is permitted.

Those who in past lives had no faults and had merit
but in this life fell half into confusion —
first grade is reduced to third,
and their minor conduct is reviewed before a final word.

Those who were born as great Buddhas
but dwelt in the world without accumulating merit —
if in this life they persist in delusion,
they are sent to the Investiture of the Gods for examination.

Those who were born from the animal realm
but lived life after life in honest simplicity —
who heard the Dao and immediately began accumulating merit,
with single-hearted refuge that did not falter —

They are selected as high-grade Golden Immortals,
in eternal life that is neither diminished nor extinguished.
Additional regulations exist,
with detailed and clearly stated articles.

All palaces in charge of selecting immortals
are commanded to comply and review carefully.
When the time comes, all are gathered uniformly
and sent by separate routes to the Golden Palace.

The Mother bestows the Feast of the Peaches of Immortality —
each should strive for the front row.
Should anyone engage in fraud or favoritism,
they shall be cast into the depths of the dark yin.

For this reason we earnestly instruct —
heed this! Respect this! Attend to this with urgency!

The Mother's Decree

A summary of the Mother's Decree:

In the selection of Buddhas during the Three Periods, moral bonds come first. Fulfill the Five Bonds entirely. Let none of the Eight Virtues lie fallow. First-rank Buddha-fruit, first-rank Golden Immortal, first-rank Arhat — eternally certified in the Western Paradise. Perfect Awakening, Great Awakening — their titles shining with glory.

Filial sons and loyal ministers — their fruit-stations solemn and dignified. From the Qin and Han until the fall of the Qing — all who were loyal and filial dwell in the joyful heaven. Neither born nor perishing, they assist in the governance of yin and yang.

Righteous husbands and virtuous wives contend in splendor with the sun and moon. High-grade Golden Immortals, eternally certified as Vajras. Neither born nor perishing — they ARE the moral bonds, they ARE the social order.

Those who do not cultivate the self and do not fulfill the moral bonds — ghost-immortals of the lowest grade, they will find it hard to ascend to heaven. Those who embody the Eight Virtues in practice, whose merit and fruit cannot be hidden — through supplementary cultivation and refining, they are cleared to ascend to heaven.

Among the Eight Virtues, embody even one — Vajra-Arhat, honored according to merit. Three grades and nine levels, arranged according to quality. Detailed regulations are clearly written — examine them carefully and thoroughly.

This is hereby decreed to the Ten Extremes and the Eight Wildernesses. The countless holy multitudes shall comply and never forget.

The Great Bodhisattva's Teaching

"This gathering-of-the-circle does not value renunciation and ascetic purity. It values only the great Dao of the moral bonds. If one departs from the moral bonds and seeks divergence outside divergence, breeds illusion within illusion, then one has lost the great, central, perfectly correct principle of the Three Teachings — and that is simply another heresy.

"The Way of Yang Zhu and Mo Di flowed out to foreign lands, where their power grew mightily. Now they have flowed back into China — no ruler and minister, no father and son — about to destroy the Human Way. Therefore this gathering-of-the-circle must with all its strength reverse the disasters of 'for myself' and 'impartial love' — and sustain sixty thousand more years of morality, to set the human heart aright.

"The Mother, the Three Teachings, the Five Elders, all Buddhas and all Patriarchs have jointly resolved: the Five Bonds and Eight Virtues shall be the foundation of the gathering-of-the-circle, the governing of the world, and the Great Unity. Though the detailed regulations are many, all are measured by the magnitude of external merit and internal fruit.

"As for those who enter the altar and enter the path of goodness — all of them are disciples of the Three Teachings. They must not covet great fortune. They must not despise the moral bonds. They must not abandon the Eight Virtues. They must not slander the sages and worthies. They must not divide into rival sects. They must not envy the talented. They must not exploit the Dao for profit. They must obey the mandate of the Burning Lamp's dwelling in the world.

"Then three threes return to one. Ten thousand Ways return to the root. The three assemblies gather the circle. The world reaches the Great Unity. And all things return to spring."

The Patriarch of the Dao's Teaching

"This cycle of universal salvation is not like those of the past. All creatures of the three realms, above and below — outer gates and heterodox ways — all must completely return to the root. If even one does not return, the circle cannot be gathered. Because the time is at the Noon Era — civilization has reached its apex, the great Dao has reached its fullest flourishing. The outer gates and heterodox ways, the heresies and false teachings, are likewise racing with great force. If they are not gathered in, the harm will be no small thing.

"Among the vegetarian sects — the Blue Lotus, the White Lotus, the Red Lantern, the Western Flower, the Return-to-Mandate, the Ten-Thousand-Complete, the Universal Salvation — all of these are easily gathered in, and they do no harm to the world. Only the Way of Yang Zhu and Mo Di — that surging wave of 'no father, no ruler' — is still in full flood and cannot be converted all at once. This matter still relies on the three saints — Compassionate Voice, Wenchang, and Patriarch Lü — to assist Emperor Guan in maintaining order. Guide the current according to its flow. Do not be impatient.

"As for our Three Teachings, from this day they shall be carefully gathered into the house of Confucian reverence, to prevent sectarian divisions."

(Who are the heretics of the present day?)

"Throughout history, the harm from outer gates has been small, but the harm from heresies has been great. To eliminate this heresy, Shakyamuni and Confucius and I have already laid a plan. Before long the great Dao will shine forth, like the sun and moon coursing through the sky, and the petty fires will extinguish themselves."

Observe: Patriarch Guǒlǎo's discussion of the origin of teachings, together with the Sixth Patriarch's conveyance of the Dharma into the fire-house, the turning of the Dao into the Confucian gate, and the Burning Lamp's dwelling in the world — first the Three Teachings unite as one, Maitreya holds the teaching, and the Confucian Child presides. And further, consider the Three Teachings' Selection-of-Immortals Charter, the Mother's Decree, the Great Bodhisattva's Teaching, the Patriarch of the Dao's Teaching, and the rest: all of them place the Five Bonds and Eight Virtues first — the bonds of social order and the moral foundations — as the basis for selecting immortals, Buddhas, saints, and worthies.

But the various sects of the present have not yet fully awakened to the fact that heavenly destiny has its fixed course and the heavenly mandate has its proper home. They still cling to their extremes and have not yet learned to hold the center and use the center. In the future, the five teachings will unite as one, all affairs will be pacified and gathered, a thousand gates and ten thousand doors will all return to the Confucian root — and the fortune of the Great Unity will unfold before the world. It will not be hard for it to shine with splendor in the center of heaven.

Chapter 18: Dual Cultivation of Nature and Life

第十八章　性命雙修

1. The Great Source of Nature and Life

Human nature is received from the great Dao of the Realm of Principle Beyond Polarity. The great Dao comes from the primordial breath of the undifferentiated chaos before creation. Prior to the Five Greats, there was no form to be seen, no sound or color to be spoken of. After the Supreme Ultimate, principle, breath, form, and substance were all present, and physical bodies took shape. Water and fire, yin and yang were complete, and sound and color were furnished. The primal heaven transformed into the acquired heaven. From nothing, being arose. The foundation of creation was established. The true mechanism of opening and closing was set in motion.

The breath of the primal heaven became the two breaths of the acquired heaven. Yin and yang began to separate. Pure and turbid began to divide. Qian and Kun took their positions. Heaven and earth were formed. From then on, heaven and earth interacted in harmony, yin and yang exchanged with each other. Lines were drawn and images were transposed. Qian's yang took the true yin — the true fire — and Qian became Li: this is the Nature. Kun's yin took the true yang — the true water — and Kun became Kan: this is Life. With nature and life established, human beings were born for the first time. This is what it means for heaven to give birth to humanity. Afterward, human beings assisted the transforming and nurturing power of heaven and earth, and from this, humans gave birth to humans.

Human beings are one of the Three Powers. Born from the breath of heaven and earth, they cannot match the natural self-so of heaven and earth or share in the enduring vastness of heaven and earth — and why? Because the human body holds both yin and yang, possesses both water and fire, encompasses both movement and stillness, and mingles both pure and turbid. Half yin and half yang. Half ascending and half descending. The yang transforms into the Three Souls. The yin transforms into the Seven Spirits. Half immortal and half ghost. Half sage and half common. Qian and Kun are inverted. The cauldron and furnace are overturned. Essence and breath are suspended upside down. Water and fire have not yet come to their proper completion.

For this reason, the cultivation of the Dao must be the dual cultivation of nature and life — and the principle is precisely this.

2. The Way of Dual Cultivation of Nature and Life

From where should one begin the method of dual cultivation of nature and life? The proper sequence was already clearly shown in Chapter 9, Section 3, in the instruction of the Grand Master of the Dao: "First cultivate the heart, then cultivate the nature, then cultivate life."

The nature is the root of life. Life is the dwelling of the nature. The nature is the original spirit of the person. From the Infinite to the Supreme Ultimate, it governs creation. When the ten months of the embryo are complete, the infant tumbles down to earth. With one cry the primordial breath rushes into the inner heart. The breath of the primal heaven closes, and the breath of the acquired heaven enters through mouth and nose. At this moment, the consciousness-spirit rides upon the two breaths of heaven and earth's yin and yang, drawn in through inhalation at the time of conception, and merges with the original spirit to become one. Together they dwell in the heart.

From then on, the heart takes command. The original spirit is still, unknowing, without thought or deliberation. It loves purity and loves stillness. But the consciousness-spirit is supremely bright, supremely alert, restless and agitated. It stirs up the seven emotions and the six desires, disturbs the original nature, and harasses the original spirit, so that the original spirit can find no peace and gradually dissipates. When the original spirit is wholly spent, earth, water, fire, and wind scatter — and the body perishes.

Therefore cultivation must take the two words "nature and life" as the first priority. One must first know that the body has both true and false, that the heart has both false and true. The original spirit and the consciousness-spirit must be distinguished. The human heart and the Dao heart must be told apart. Pure and turbid must be discerned. Movement and stillness must be understood. To remove the false and seek the true, to abandon agitation and embrace stillness — one must first cultivate the heart.

Cultivating the Heart

The human heart has the six roots, which give rise to the six consciousnesses, the six dusts, the six thieves, and the six paths. Therefore, whoever would cultivate the heart must first sever the six roots and master the seven emotions: joy, anger, sorrow, fear, love, hatred, and desire.

Excessive joy harms the heart. Excessive anger harms the liver. Excessive sorrow harms the lungs. Excessive fear harms the gallbladder. Excessive love harms the spirit. Excessive hatred harms the emotions. Excessive desire harms the spleen.

Remove the Ten Depletions: excessive walking depletes the sinews. Excessive standing depletes the bones. Excessive sitting depletes the blood. Excessive sleeping depletes the meridians. Excessive listening depletes the essence. Excessive looking depletes the spirit. Excessive speaking depletes the breath. Excessive eating depletes the heart. Excessive thinking depletes the spleen. Excessive lust depletes life itself.

Remove desire. Lord Lao said: "The human spirit loves purity, but the heart disturbs it. The human heart loves stillness, but desires pull it astray." Therefore, in all the twelve double-hours of day and night, constantly sweep the altar of the spirit clean. Do not let material desires shake it, stray thoughts confuse it, passions deceive it, or the ten thousand anxieties weigh upon it. Then the heart will be like a clear pool. Knowing when to stop, it will settle into stillness — and naturally become pure and still. When the heart has no more stray thought, the original spirit becomes clear of its own accord. When the original spirit is clear and bright, the six thieves dare not run wild.

Sweep the three hearts and destroy the four marks. The heart of the past cannot be kept. The heart of the present cannot be held. The heart of the future cannot be raised. Sweep away and destroy the four marks: the mark of self, the mark of others, the mark of sentient beings, and the mark of long life. Kill the human heart dead and plant the Five Elements in its place.

Why is it that people cannot become immortals, Buddhas, sages, and worthies? It is because they cannot transform the emotion of joy into original nature, transform the emotion of anger into original emotion, transform the emotion of sorrow into original spirit, transform the emotion of delight into original essence, and transform the emotion of desire into original breath. If one can cause the five desires to become the Five Elements, then naturally immortality can be achieved and Buddhahood can be realized.

Why do the sages of the Three Teachings all command people to remove private desires? Because private desires all belong to yin. What consumes yang and nourishes yin becomes a ghost. What consumes yin and nourishes yang becomes an immortal. The Alchemical Scriptures say: "In the morning, advance the yang fire. In the evening, withdraw the yin talisman." To remove yin and refine yang, one should follow the Confucian teaching: "Be watchful and cautious where none can see; be fearful and apprehensive where none can hear" — that solitary ground of one's own knowing. And follow the Buddhist teaching: "No eye, ear, nose, tongue, body, or mind. No form, sound, smell, taste, touch, or dharma."

If one can truly practice according to the saints of the Three Teachings, then what private desire cannot be removed? What craving cannot be abandoned? When private desires no longer arise, the heart is naturally pure and still — and from this, one can proceed to cultivate the nature.

Cultivating the Nature

The nature is the original spirit of the person. It is the great Dao of the primal heaven — subtle, wondrous, penetrating, unfathomable. Utterly pure and utterly still. Without knowledge, without thought. In heaven it is silent and unmoving. When stirred, it penetrates all things. It dwells only in the solitary ground of one's own knowing.

Zi Gong said: "The Master's discourses on literature can be heard. But the Master's words on Nature and the Heavenly Way cannot be heard."

Such is the nature-heaven: because it is hidden and subtle, it is easily veiled by desire and sealed by emotion. Though supremely bright, it is most vulnerable to disturbance. Therefore it is said: "When the heart harbors resentment, it cannot attain its proper balance. When the heart has fondness, it cannot attain its proper balance. When the heart is beset by worry and trouble, it cannot attain its proper balance." The human heart is perilous and easily manifest. The Dao heart is subtle and hard to perceive. Therefore one must first eliminate the human heart and remove the five desires, so that the five breaths return to the source and the heart clarifies of its own accord, and the spirit becomes pure of its own accord.

Then: look inward at the heart — the heart has no heart. Look outward at the form — the form has no form. Look far at things — things have no things. These three having dissolved, one sees only emptiness.

Lord Lao said: "Put yourself last, and you will be first. Put yourself outside, and you will survive." The Diamond Sutra says: "One cannot see the Tathagata through form." Master Linji said: "The true Buddha has no form. The true nature has no substance. The true dharma has no marks." An ancient immortal said: "Do not cling to this body thinking it is the Dao — beyond this body there is a true body."

Those who in ancient times became immortals and Buddhas all did so through the way of forgetting form and guarding truth. When body, heart, things, and thought have all been emptied, the nature returns to the primal heaven — without thought, without deliberation. What desire could arise? When desire does not arise, this is true stillness. True constancy responding to things. True constancy obtaining the nature. Constantly responding, constantly still — constantly pure, constantly still.

True constancy is the five virtues of the primal heaven — innate knowledge. Constantly responding is the five elements of the primal heaven — innate ability. Innate knowledge and innate ability — these are called the true nature. The human heart dies completely; the Dao heart comes fully alive. Therefore it is said: "True constancy obtains the nature." To obtain the nature in this manner, to be pure and still in this manner — one gradually enters the true Dao.

The Confucian sage said: "When human desires are entirely purified, heavenly principle flows freely." The Buddhist said: "No ignorance, and no end of ignorance." The Daoist said: "Empty the heart, fill the belly."

The three flowers naturally gather at the tripod: when the spirit is empty in the lower furnace, the lead flower appears within the essence. When the spirit is empty in the middle furnace, the silver flower appears within the breath. When the spirit is empty in the upper furnace, the gold flower appears within the spirit. The three flowers have gathered at the tripod.

The five breaths naturally return to the source: empty of joy, the hun-soul settles — the breath of the Azure Emperor of the Eastern Quarter, of the liver and wood, returns to the source. Empty of anger, the po-spirit settles — the breath of the White Emperor of the Western Quarter, of the lung and metal, returns to the source. Empty of sorrow, the spirit settles — the breath of the Red Emperor of the Southern Quarter, of the heart and fire, returns to the source. Empty of delight, the essence settles — the breath of the Yellow Emperor of the Northern Quarter, of the kidney and water, returns to the source. Empty of desire, the intent settles — the breath of the Yellow Emperor of the Central Quarter, of the spleen and earth, returns to the source.

Therefore it is said: the five breaths return to the source. This is the way of refining the hun-souls and governing the po-spirits. (The Three Souls and Seven Spirits are discussed in full detail in Chapter 16, Section 3.)

Cultivating Life

The cultivation of life in the present age is not the same as the old method of cultivating life without cultivating the nature. In the Red Sun era, one had to cultivate first and attain afterward. It was difficult to find a Bright Teacher who could reveal the wonders and point out the secrets. Without receiving the True Transmission of Nature-Principle, one could not directly cultivate the nature. And so, having no alternative, one could only single-cultivate the life-force. Even sitting until the meditation cushion was worn through — without a Bright Teacher's instruction, how could one know where to set the furnace, where to establish the tripod, how to refine oneself, how to build the foundation? What does "gathering medicine" mean? What does "obtaining the medicine" mean? What is "the river chariot"? What are "the fire phases"? What is "the intercourse of Qian and Kun"? What is "the drawing and filling of Kan and Li"? What is "the joining of metal and wood"? What is "the meeting of lead and mercury"? As for the yang fire and the yin talisman, the cleansing and bathing in stillness, the filling of Qian and Kun, the shedding of the embryo and spiritual transformation — all these many stages of the work remained beyond reach. Though the three flowers might gather — at what tripod? Though the five breaths might return — to what source? In the end, one achieved nothing more than a body like withered wood and a heart like dead ash. When one's allotted span was fulfilled — a clear-spirited ghost of good transformation, one who comes and goes with full awareness: this is called a ghost-immortal. At best one might be enthroned among the lesser spirits and receive incense offerings. Or one might return in the next life to enjoy high office and noble rank. But should one then lose sight of the original nature, one falls again — all previous merit wasted. Years of bitter cultivation, all for nothing. How deeply pitiable! How deeply grievous!

But now — the era has reached the Three Dragons, the three realms receive universal salvation, and heaven has opened its vast compassion beyond all precedent. In an unprecedented special dispensation, the order is reversed: first receive, then cultivate. Having received the Bright Teacher's instruction of the True Transmission of Nature-Principle, one can directly cultivate the nature. One understands the source of one's own nature. One perceives the stubbornness and delusion of the human heart. And so one can master the human heart and seek the true nature, cast off false emotions and eliminate human desire, still the heart and stop thought, end deliberation and forget strategy. No marks of self and other. No thoughts of emotion and desire. The heart is clear, the spirit pure. The intent is still, the nature settled. When affairs arise, respond. When affairs pass, be still. Constantly responding, constantly still — constantly pure, constantly still.

The Confucian "preserving the heart and nurturing the nature." The Buddhist "illuminating the heart and seeing the nature." The Daoist "cultivating the heart and refining the nature." All three teachings cultivate nothing other than this nature.

When the nature is utterly serene and unmoving, all conditions cease at once. Naturally, the fire of Li descends, the water of Kan ascends, the river chariot turns, the dharma wheel revolves without ceasing, and all streams return to their ancestral source. This is the way of proceeding from the cultivation of the nature to the cultivation of life — and therefore it is called dual cultivation of nature and life.

(The specifics of gathering medicine, building the foundation, the seven returns and nine revolutions, beheading the Three Corpses, and killing the Nine Parasites are discussed in full detail in Chapter 16, Section 3.)

A verse:

The Dao from heaven and earth turns yin and yang —
inverting Qian and Kun is no ordinary affair.
The wondrous secret is now fully revealed:
one dose of the spirit-elixir, and life endures forever.

Chapter Key Points

1. What is the proper order of dual cultivation of nature and life?

2. Can cultivating the nature and cultivating life each be practiced alone?

3. What distinguishes the present "cultivation of life" through dual cultivation from the old method of "single cultivation of life"?

Chapter 19: Extinguishing Ignorance

第十九章　滅無明

1. What Is Ignorance?

Ignorance means the original heart has grown dark and blocked — the illumination of awareness is unclear, one cannot distinguish the true from the false, and right from wrong can no longer be told apart. Our self-nature was originally "Suchness — still, unmoving, not producing the ten thousand dharmas." But it has been stained by the ignorance born of deluded thought. This is called "ignorance that follows conditions." From this conditioned ignorance arises the conditioned arising of Suchness, which transforms into the storehouse consciousness — the ālayavijñāna — producing "conceptual seeds" and "karma seeds," the two paths of wisdom and discriminating consciousness, the true and the false. Hence it is said: "Dependent on the Tathāgatagarbha, there arises the mind of arising and ceasing." From this stirring of the Suchness-nature, the ten thousand phenomena come into being.

In the Ming Dynasty, Grand Marshal Yu Chao'en once visited a monastery and asked a monk to explain the meaning of "ignorance." The monk taunted him: "Do you even have the standing to ask about ignorance?" The Grand Marshal flew into a rage. The monk said: "That — is ignorance."

In the days of old, Tang Banji was once fooled by Zhu Yijie. Rage rose in his heart. In the end, the fire of the liver blazed and burned through the plank road; the wind of the spleen gusted and shattered the heavenly thoroughfare; the qi of the lungs grew weak and could no longer ride Liezi's chariot; the water of the kidneys dried up and could no longer set afloat Zhang Qian's oar — and so on and so forth. From this, the fearsome power of ignorance can be glimpsed.

One spark of the ignorance-fire
burns all the jade of Mount Kunlun.

2. The Arising from the Storehouse Consciousness

From ignorance arises the conditioned arising of Suchness. From that arises the conditioned arising of the ālayavijñāna, producing "wisdom" and "consciousness." Wisdom is the conceptual seeds — the illuminating virtue of the original heart, which can accord with the dharma-nature. Consciousness is the deluded mind, which arises in response to the six sense-objects, sinking into confusion without awareness — no different from cattle and sheep. Therefore, if one indulges the discriminating consciousness and acts recklessly, one only increases delusion and confusion. The practitioner should still the false consciousness and activate true wisdom. "Rely on wisdom, not on consciousness" — this is the path of ascent. The Diamond Sutra says: "One should abide thus" — this is generating wisdom. "One should subdue the heart thus" — this is stilling the false. Both are instructions to rely on wisdom over consciousness.

Therefore, the ālayavijñāna is the point where good and evil, true and false, diverge — the boundary between delusion and awakening, between ascent and descent. The Dao-heart and the human heart are originally one undivided substance. But the moment ignorance covers it, it loses its original appearance. It can no longer be called Suchness — it becomes karma-consciousness. It flows downward in succession, from delusion breeding delusion. The bright essence spills outward. From this, cause and effect are produced, and in the end one is winnowed by cause and effect. Thus when the heart stirs, the appearances of the heart must arise — like ripples on water, like waves of sound in the wind — rising layer upon layer, becoming the ten thousand transformations of dharma-appearances. Clinging to these appearances, lost in sound and form, engaging in intentional action — this is conditioned dharma, and therefore the origin of transmigration. This is what is meant by "turning wisdom into consciousness" — allowing the power of the karma seeds to expand gradually until the realm of delusion is formed. This is called the Gate of Revolving-Outward, while the domain of the conceptual seeds grows ever smaller day by day.

3. Extinguishing Ignorance

This is why those who cultivate the Dao must extinguish ignorance.

Let us liken Suchness to water, and ignorance to wind. When the wind rises, the still surface of the water must produce waves. This is the still body of Suchness, which, through the action of ignorance, gives rise to the differentiated appearances of the ten thousand things. But though waves rise and fall, they can never leave the original water. Even ten thousand waves are still the original water-nature — they arise only because the force presses upon them. Therefore, though the ten thousand karma-conditions unfold endlessly, the body of Suchness cannot be changed. It remains undying, ever-abiding, absolutely existing.

If one can extinguish ignorance — taking the untainted conceptual seeds of wisdom as the cause, and the teachings of all Buddhas and sages as the condition — then one can transform the tainted karma-consciousness into untainted wisdom. This is "turning consciousness into wisdom." From this, the realm of awakening unfolds. This is called the Gate of Returning-and-Extinguishing.

This is the reverse direction from the former. Suchness, having been conditioned by the ālayavijñāna, now turns from ignorance toward the nature of awakening. This is the ascending path to becoming an Immortal or a Buddha.

Hence it is said: The Three Realms are mind alone. Apart from the heart, there is no other dharma.

4. Where Does Ignorance Arise?

Human ignorance generally comes from "qi" (氣) — temperament. But what kind of qi is this? It is not righteous qi, resolute qi, the qi of justice, or the qi of the spirit — not the vast, flood-like qi of Mencius. It is merely restless qi, irritable qi, hot-blooded qi, vulgar qi, violent qi, perverse qi, foolish qi, angry qi, affected qi, and all manner of petty airs.

These petty airs belong to everyone. They show on the face. They compete for victory in words. They contend for dominance in affairs. They assert themselves in thought. In the flash of flint and spark, they fight over moments. On the tip of a snail's horn, they dispute who is greater. They recognize temper but not principle. Where, then, can one speak of righteous qi, resolute qi, the qi of the spirit, the qi of justice, or the vast, flood-like qi? Such people come to study the Dao — is that not laughable? All of this is because the human heart has not yet been transformed and the Dao-heart has not yet been reached. This is why ignorance arises so easily.

Those who cultivate the Dao and wish to sever this disease at the root must practice ordinary virtue and ordinary conduct — playing the fool and acting simple — so as to restrain all petty airs. Be solemn and broad-minded. Nourish the vast righteous qi. Cultivate the virtue of steadfast endurance and gentle humility. Hold firm your resolve. Do not let your qi flare. Always rely on the Confucian "waking" (醒), the Buddhist "awareness" (覺), and the Daoist "realization" (悟). If you can wake, be aware, and realize — then all things under heaven can be seen through, and ignorance, too, can be extinguished.

The Buddhist sutras say: There is no ignorance, and no end of ignorance.

Study Questions

1. Explain the conditioned arising of the ālayavijñāna.

2. Where does ignorance come from?

3. Explain the Gate of Revolving-Outward and the Gate of Returning-and-Extinguishing.

Chapter 20: True Cultivation and False Cultivation

第二十章　真修與假修

1. What Is True Cultivation?

Across several lifetimes the numinous light has not dimmed, and across many births the will has tended the root-sprout. Though one lives in the labyrinth of lost souls, though one drifts amid the waves of the yin-yang hells — yet one keeps oneself lofty and pure, harmonious but not swept along. Like the lotus rising from the mud — stained yet unstained. Guarding the mind as one guards a walled city — the six bandits may be fierce, but they dare not run wild. Keeping the heart as one keeps jade — the eight demons may be cunning, but they dare not probe for openings. The original spirit is at ease. The Eight Virtues are always present.

The moment one hears the True Way, it is like glue meeting lacquer — forever inseparable. One establishes a heart of iron and stone, rouses the resolve for arduous cultivation. A thousand difficulties cannot change it. Ten thousand obstacles cannot turn it back. Wealth and rank cannot corrupt. Poverty and lowliness cannot move. Might and force cannot bend. One pursues the root and seeks the source, drives out the false and seeks the true, and is able to sever with one stroke the false fame, false profit, false kindness, and false love that lie outside the body — uprooting entirely greed, anger, delusion, and craving, wine, lust, wealth, and temper.

In practice: performing external merit — breaking new ground and planting seeds, establishing altars to ferry the multitude across, proclaiming and spreading the Way, acting on Heaven's behalf to transform the world, aiding the Way and protecting the Dharma, performing merit and establishing virtue. Truly cultivating the inner fruit — banishing the false and preserving sincerity, nourishing the root and strengthening the foundation, cultivating nature and life in tandem, accumulating merit and building virtue.

When three thousand merits are complete and eight hundred fruits are full — the indestructible diamond body is refined, and one becomes a carefree Immortal beyond all things. The Way accomplished in Heaven, the name enduring on Earth. This alone is what is called true cultivation.

2. What Is False Cultivation?

In former lives, transgressions without merit. In this life, benighted and dim. Lost to the true, chasing the false. The four gates flung wide, the six bandits running wild. The true master has fled, the phantom consciousness usurps the throne. The Eight Virtues are abandoned, the eight perversions rush in. Transgressions piled upon transgressions, debts of enmity heaped upon debts.

Though one claims to seek the Dao, one does not know what the Dao even is. Though one claims to cultivate truth, one has no understanding of where truth resides. Not knowing the wondrous principle of true emptiness, one forever clings to appearances and seeks outside. Though they say they seek the Dao, have they ever pursued it sincerely? How could they know the Dao's origin and source? What is the purpose of seeking the Dao? What is the relationship between the Dao and one's nature and life? They only hope the Dao can make them rich, the Dao can cure their ailments, the Dao can avert disaster, the Dao can banish ghosts. Though they say they cultivate the Dao, have they ever sought the methods of cultivation? Would they truly practice with a sincere heart? They only want to chase after things outside the body — coveting fame and chasing profit, high office and noble rank, glory and riches, fine clothes and full stomachs, freedom from all illness — seeking nothing more than that their schemes turn out as they wish.

If you discuss the scriptures with them, their mind is elsewhere. If you expound the Way to them, it goes in one ear and out the other — the east wind past a horse's ear. If they happen to catch a minor ailment, they say: "I have already sought the Dao — why do I still get sick?" If their career suffers the slightest setback, or their ambitions are even slightly thwarted, they say: "Since the Dao cannot fulfill my wishes or satisfy my aims, what use is seeking the Dao?" Doubt and suspicion arise in the heart. The desire to retreat appears. When the heart is confused and moves recklessly, demons take the opportunity to enter. From then on, the field of the heart is thrown into disorder, the clouds of doubt never dispersing — so that one advances an inch and retreats a foot!

If they then encounter the slightest trial, they imitate the old turtle — pulling in their head and their tail. Or else they are seduced by side-paths and crooked teachings and begin to serve Qin in the morning and Chu in the evening. This is what is called false cultivation.

3. True Cultivation, True Attainment

No attainment is the true attainment. True attainment is truly no attainment.

What does this mean? The passes and openings, the medicines, the original nature, the primordial spirit, the lead and the mercury, the Infant and the Maiden, the three treasures of essence, breath, and spirit — all these fine names and wondrous treasures, inexhaustible and endless, were originally bestowed by Heaven. Every last one of them is already within the human body, not obtained from outside. How, then, can one call this "attaining"? Hence the Supreme One said: "Though it is called attaining the Dao, there is truly nothing attained."

If one wishes for true cultivation and true attainment, one must — after receiving the Dao — establish a plan for the long road and raise a resolve that pierces the sky. Cultivate arduously and refine painstakingly. Unbowed by a thousand grindings, unturned by ten thousand difficulties. Consistent from beginning to end, the sworn resolve immovable. One must sever with one stroke the external disturbances — false fame, false profit, false kindness, false love, wine, lust, wealth, and temper. And moreover one must purge the inner demons — greed, anger, delusion, craving, the five aggregates, the six desires, the seven passions, and the ten evils — sweeping them all away.

Then swiftly seek the supreme treasure within. The dharma-wheel turns ceaselessly. The Seven Returns and Nine Rotations. Drawing out the lines and exchanging the symbols. Moving the furnace and changing the cauldron. Metal and wood joining together. The Infant and the Maiden meeting. The dragon singing, the tiger roaring. Water and fire in perfect union. Returning to the root and restoring the source. Going home to the root and recovering the mandate. The Cinnabar Scripture descending as decree. The body bowing before the Golden Court. Enjoying the rank of Heaven — this alone is true fame. The Great Elixir accomplished, the śarīra crystallized as pearls — this alone is true profit. One's parents ferried across, gathered forever in Heaven, the heavenly nature kindred and close — this is true kindness. Kan and Li meeting, metal and wood joining — this is true love. Attending the Dragon-Flower Assembly, feasting at the Banquet of Peaches, jade nectar and jeweled wine, the fragrant resin of Bodhi — this is true wine. The Infant and the Maiden meeting always in the Yellow Chamber — this is true beauty. The Seven Treasures of the Jasper Pool, the Eight Treasures of the Golden Elixir — this is true wealth. The swirling mists of Supreme Harmony, the vast returning wind — this is true qi. These are the Eight Treasures within the body.

Relinquish what is outside the body, and you attain the treasure within. Relinquish false sentiment, and you attain the true fruit. Cast off what was never truly in the body — things from outside — and attain what was always in the body — the treasure within. This alone is true attainment. True attainment is attaining what was always inherent within — not something that comes from outside. Hence it is said: true attainment is truly no attainment; no attainment is the true attainment.

With this, cultivate merit outwardly and fruit inwardly. In action, ferry others across. In stillness, ferry yourself. Day by day advancing, month by month progressing, accumulating merit and building fruit. When outward merit is vast and inward fruit is luminous and full — shed the shell and ascend, enduring through ten thousand kalpas. Only then has one attained the Way, accomplished the Way, and fulfilled the Way — and the great work of a true person is complete.

4. False Cultivation, False Attainment

What is attained is false attainment. False attainment is no attainment at all.

What does this mean? What people call "having attained" is entirely things outside the body — things with form and shape, sound and color. Sound and beauty, goods and money, the bridle of fame and the chains of profit. Tall towers and great mansions, gold, jade, and precious stones. Castles in the air, the bright moon reflected in water. The shadow of bamboo before the steps, the empty flower in the mirror. Everything before the eyes — and in the blink of an eye, all becomes emptiness. These are false flowers and illusory scenes. They can only please the eye and ear for a moment, comfort the pit of desire for a moment. They are not permanent, unchanging things. They are not the true treasure inherent within the body.

Though one claims to have attained them, they are quickly lost again. As the saying goes: "Fields are empty, land is empty — how many owners have there been in just a little while?" Though in life one may have a fortune of ten thousand strings and mansions reaching the clouds, when one departs, one's two hands are empty — not a single thing is taken along. Hence it is said: what is attained is false attainment — in the end, there is nothing at all.

Those who cultivate the Dao — if they merely claim the name of cultivation without understanding the wondrous principle of true emptiness — the Dao-heart has not penetrated, the blood-heart has not been removed, self and other have not been forgotten, form and appearance have not been emptied — when they see fame and profit, they swarm like flies on blood; when they encounter sound and beauty, they dash like moths toward the lamp. Urge them to attend the scriptures, and they find excuses to flee. Invite them to a feast, and they clear their schedule to be first in line. When hearing the Dharma, they nod off drowsily. When hearing music and song, they leap up with excitement. Ask them to do good, and they will not pull out a single hair. But speak of whoring and gambling, and they spare not ten thousand gold. They hear the True Way but will not earnestly seek it. They see false profit and are willing to bet their very lives.

With such cultivation of the heart, the heart grows ever more deluded. With such cultivation of the Way, the Way retreats ever further. With such false cultivation, what is attained is naturally false. The false: when both eyes are open, it all seems to be there — but the moment the eyelids close, ten thousand things are emptiness. Hence it is said: what is attained is false attainment, and false attainment is no attainment at all.

Study Questions

1. Outline true cultivation and false cultivation.

2. What is it that true attainment attains?

3. What is it that false attainment attains?

Part Three: Practicing the Dao

第三篇　行道章

The Second Program — Cultivating the Dao — spanned twenty chapters. In those chapters, the faults and bad temperaments that stain body and heart, the clouds of doubt and false thoughts, the bonds of passion and the locks of love, the debts of karma and the knots of past-life enmity, the four appearances born of the Heavenly Root, the obstructions of ignorance — every manner of demon that blocks the great Way — were cleared away one by one. The pits were filled in sequence. The thorns were cut down by degrees. As Mencius said: “The path along the mountain ridge — if you walk it steadily, it becomes a road.” The road has now been made. The obstructions have been removed. The way ahead is level, smooth, and easy to walk.

In the First Program — Seeking the Dao — we learned in full detail what the Dao is, how precious it is, how mysterious, and where it comes from and rests. In the Second Program, ten thousand obstacles were swept aside in a fight to the death, and the old road was repaired. But a road that exists and is not walked leads nowhere. If it is not used — as Mencius warned — “when left untrodden, it will be choked with weeds.” The thorns will grow back. The pits will reopen. No one will walk the path. Dark vapors will gather of their own accord. Demons and ghosts will nest there. Scorpions and venomous creatures will hide within. And all the earlier work will be lost. Therefore: the First Program gave us true knowledge. The Second Program gave us true cultivation. This Third Program must naturally give us true practice.

This march advances straight toward Mount Sumeru. The seven passions and six desires, the ten evils and eight perversities — all that imprisons the spirit — must be broken open. Strike directly at the demons’ lair and fight them to the end. Shatter the labyrinth of confusion. Rescue the true master within. Success or failure turns on this single campaign. Therefore, before beginning this Third Program of Practicing the Dao, there must be a complete plan and full preparation. Each person must possess the Three Perfected Virtues — wisdom, benevolence, and courage — as essential provisions. Awaken to the resolve that retreats before no difficulty and flinches before no death. March forward boldly. Enlist Confucius’s army of the Five Constants, the Buddha’s refuges and precepts, and the Patriarch of the Dao’s methods of inner cultivation. Advance on both fronts — inner and outer — and vow not to stop until the destination is reached. This is the essential outline of the Third Program: Practicing the Dao.

Part Three — Chapter 1: Extending Knowledge Through Vigorous Action

第一章　致知力行

1. Investigating Things and Extending Knowledge

This Third Program is devoted entirely to the practice of the Way. The Dao is a road — but if you do not know the road, and merely walk about at random, mistaking the direction, you will only move further from the Way with every step. Therefore, to practice the Dao, you must first know its true meaning: where the Dao comes from and where it rests, what relation the resting-place of supreme good has to human life, what the true emptiness and wondrous principle is, where the formless substance truly lies, the distinction between the substance and its dwelling-place — the place the Buddha called “thus,” the place the Great Learning calls “luminous virtue,” the place the Doctrine of the Mean calls “watchfulness in solitude.”

Though one may know this is the resting-place of the Bodhi-mind, still — this Bodhi-mind, when it came from the Realm of Principle, already possessed a marvelous true body beyond all description. Bestowed within the human body, it naturally dwells in a place of supreme secrecy. This supremely secret dwelling-place can never be perceived by the eyes of flesh. Nor can outside words and texts penetrate its mystery. To truly know the real place of this marvelous true body, one must verify it through the inner method — realize it through direct inner proof. Only then is it real. This is what is meant by “the Great Dharma of the Heart-Seal.” This alone is the true extension of knowledge.

To practice “extending knowledge,” one must begin with “investigating things.” Zhu Xi said: “The meaning of ‘extending knowledge lies in investigating things’ is this: to extend my knowledge, I must approach things directly and exhaust their principle.” And again: “Take all things under heaven — and building on what you already know of their principle, investigate further until you reach the utmost. When effort has been exerted for a long time and suddenly one day everything opens and connects, then the outer and inner, the fine and the coarse of all things are fully grasped — and the full substance and great function of one’s own mind are fully illuminated. This is what is meant by ‘things are investigated.’ This is what is meant by ‘knowledge reaches its utmost.’”

This is how one moves from investigating things to extending knowledge — that is, by investigating the ultimate principle of all things to arrive at ultimate knowledge. This is what the Three Perfected Virtues call wisdom.

2. Extending Knowledge to Eliminate Material Desires

The previous section — “investigating things to extend knowledge” — means investigating the ultimate principle of all things in order to arrive at ultimate knowledge. This section — “extending knowledge to investigate things” — means using one’s knowledge of ultimate principle to then eliminate material desires.

Observe the human heart: what moves most easily is emotion. What stains most easily is desire. What arises most easily is false thought. What drowns most easily is deluded attachment. To know the harm of the seven passions, the six desires, false thoughts, and deluded attachments is easy. To actually eliminate them is truly difficult.

Moreover, the heart of the Dao is subtle and hard to perceive, while the human heart is conspicuous and hard to control. Only if you can investigate the ultimate principle of things — and thereby know the origin of both the Dao-heart and the human heart, the distinction between true and false, root and branch, the pure and the turbid, the upright and the deviant, where the seven passions and six desires arise from, how false thoughts and deluded attachments are born, how dangerous the human heart is and how precious the Dao-heart — only then, having seen through to the very bottom, can you know that to eliminate passion, desire, false thought, and deluded attachment, you must go straight to the root and purify the source: remove the turbid, preserve the clear, and begin the work of elimination from the human heart itself — the place where it all begins.

For the false mind — the conscious mind of thoughts — is the deep pool from which all false thoughts spring, the guesthouse that invites transgression, the mold that casts sin, the writ that pursues the soul, the ministry of crime that destroys reputation and virtue, the axe that strips the fat and breaks the bone. It is truly the seedbed of ten thousand evils. It must not go uneliminated.

Once the human heart is eliminated, all the emotional clutter and material burdens that obstruct the numinous light are naturally uprooted. Then the Dao-heart reveals itself. Once the Dao-heart appears, the wisdom of Prajnā arises of its own accord. The light of insight shines perpetually. The sword of wisdom rests in the hand. When falsehood stirs, it is immediately perceived. When perceived, it is immediately cut down. By this power, eliminate falsehood — no falsehood cannot be eliminated. By this power, destroy demons — no demon cannot be destroyed. By this power, ferry the nature across — no awakened nature fails to return. By this power, ferry the heart across — no true heart fails to appear.

This is what the Three Perfected Virtues call benevolence.

The numinous light shines alone. All karmic obstructions are emptied.

3. Extending Knowledge Through Vigorous Action

First investigate things to extend knowledge. Then extend knowledge to eliminate material desires. By this method, there is no principle that cannot be known and no desire that cannot be eliminated. When principle can be thoroughly known and clearly perceived, this is true knowledge and real insight. When the deviant and the false arise, they are perceived the instant they stir — and perceived, they are instantly turned. When demonic obstructions come, they are known the instant they arrive — and known, they are instantly removed.

The Great Learning calls this “resting in the supreme good.” The Diamond Sutra calls it “thus subdue the heart.”

With this power of vigorous action — what cannot be accomplished? With this power on the Way — what Way cannot be walked? With this power to break the impenetrable — what fortress cannot be entered? With this power to advance — what attack cannot succeed?

This is what the Three Perfected Virtues call courage.

With these three — wisdom, benevolence, and courage — vigorously practicing the great Dao, what Way could possibly remain beyond our reach?

To act without knowing is like a blind man riding a blind horse. To know without acting is no different from not knowing at all. Therefore in cultivating the Dao, one must extend knowledge and practice vigorously.

4. Practicing the Way

When the great Way is practiced, all under heaven belongs to the public good. The Dao is utterly impartial, utterly upright — neither leaning nor tilting, showing no favoritism and no estrangement, no outside and no inside, no opposition, no artifice, no pretension, no partiality. Thus it is said: “The great Way is without sentiment — it only assists virtue.” And: “The Way of Heaven shows no favoritism — it always accompanies the good.”

If even a buddha or a sage loses the Way, they must return as a common being. If even an animal cultivates the Way, it must attain the fruit of buddhahood. Thus it is said: “Only the reckless, by mastering their thoughts, can become sages. Only the sages, by neglecting their thoughts, can become reckless.”

Hymn to the Public Way (公道頡)

All Under Heaven Belongs to the Public

The August Sovereign sends down his truth — utterly upright, utterly centered.
The sage-kings passed down the tradition: “Hold faithfully to the center.”

Unchanged through a thousand ages, the true constant through ten thousand generations.
The Book of Changes calls it the Middle Way: all under heaven belongs to the public.

Walk the public way with a public heart — do not follow private ends.
To use the public for private gain: do not betray the sages’ truth.

Once you lose that center, you fall to one side forever.
Keep your heart heroically public — the true Dharma is preserved within.

To limp and stumble on the Way — one slip, and you fall into the pit.
The Way is not for the selfish — upright practice alone is public.

Worthy to stand beside the Lord on High, the heart aligned with the Way’s foundation.
The public way shines with brilliant radiance — it admits no hidden wound.

August, supreme, most honored — the ancestral Way stands sovereign.
Auspicious stars and propitious clouds: all under heaven in Great Unity.

Study Questions

1. Explain the difference between “investigating things to extend knowledge” and “extending knowledge to investigate things.”

2. Why is the human heart compared to the seedbed of ten thousand evils?

3. In “extending knowledge and practicing vigorously” — to what degree must one know? And what is it that one practices vigorously with?

Part Three — Chapter 2: The Three Bonds and the Five Constants

第二章　網常倫理

Cultivating the Person Must Proceed from the Human Way to the Heavenly Way

The Dao is the Heavenly Principle, rooted in Heaven. Heaven bestows it upon human beings, and its true substance is complete within each person — dwelling in the human heart, it is the nature. Therefore it is called "the great Way of nature and principle." The eight virtues within the nature are the Three Bonds and the Five Constants — that is, filial devotion, fraternal respect, loyalty, trustworthiness, propriety, righteousness, integrity, and shame. These are the path that every person must walk. And so it is said: "The Dao is the road." Therefore, those who would cultivate themselves must begin from this human way — the Three Bonds, the Five Constants, the Three Obediences, the Four Virtues, and the unchanging relations — and practice them in earnest. Naturally, from what is near one reaches what is far, from what is low one reaches what is high, and one arrives at the Heavenly Way as a matter of course.

The sages' great Way spreads across all nine provinces —
the Three Bonds and Five Constants transform the ignorant stream.
Study the Five Relationships and Eight Virtues without ceasing —
and the world returns to the heaven of Yao, joy without sorrow.

The Three Bonds

(The ruler is the bond for the minister. The father is the bond for the son. The husband is the bond for the wife.)

The First Bond: Ruler and Minister

The ruler is the head of state — he receives the mandate from Heaven.
His heart holds the great Way; he models himself on sages and worthies.
He follows Yao in yielding to Shun; he continues the line of Yu and Tang.
He overcomes the self and restores propriety; his virtue transforms three thousand.
He loves the people as his own children; he tells the sycophant from the sage.
He punishes evil and upholds the good; he embodies the Way of Heaven.
He treats the worthy with humble respect — above and below are at ease.
He strives to practice good governance; its greatness lies in saying nothing.
His decrees and moral teachings are just and show no favoritism.

But if the ruler drinks and plunders — the people's hearts depart.
If those above and below contend for profit — the state totters and the nation falls.
"Employ the people in their season — do not interfere with the mulberry fields."
When those above love and those below respect — the ruler is wise, the minister worthy.
The ruler's virtue is the Pole Star — all the lesser stars revolve around it.
One day without a ruler — the state dissolves, the people scatter.

When the Yin tyrant Zhou lost his governance — he slew the loyal and destroyed the worthy.
When Qin Shihuang burned books and buried scholars — disaster spread unchecked.
Within two generations the dynasty fell — the altars of state were toppled early.
The bonds of the court were utterly ruined — his stench endures ten thousand years.
Lose the bond of ruler and minister — and the curse falls on the ancestors.

Those who serve as ministers: be loyal and upright, never leaning.
Protect the state and defend the people; let your resolve never waver.
Set the court in good order; recommend the worthy for the nation.
Be loyal to the ruler, love the country — family and state both rest secure.
Defend against foreign insult; guard the nation's foundation like stone.
Love the people as your own flesh — the ruler and father are Heaven itself.

The Second Bond: Father and Son

The father is the bond for the son — the master of the household.
Study the unchanging bonds without ceasing; teach the children the righteous way.
Cultivate the person and order the family; examine the bonds with care.
Filial devotion, fraternal respect, propriety, yielding — guard them and never cast them aside.
The father compassionate, the son filial — hold fast to the teaching of names.
Pass down the family through the classics — only then can one be called truly filial.

A father who does not teach his son — that is without compassion.
A son who does not heed the teaching — that is a wayward child.
The Family Teachings of Master Zhu — every person should follow them.
Foul temper and bad habits — cast them off and do not keep them.
Greedy for wine, lustful for beauty — the household cannot last.
Addicted to gambling, fond of smoking — the family fortune cannot endure.

If the father does not cultivate himself — the son imitates his errors.
Stubbornness compounding stubbornness — father and son become enemies.
Speak always of morality; keep far from the wicked and draw near the worthy.
Do not befriend the lawless; transform evil into good.
Compassion and filial devotion are the foundation — this is the Second Bond.
What the elders practice, the young follow — the blessings of Heaven endure forever.

The Lament of the Forsaken (蓼莪之詩, Book of Songs 202)

Tall, tall the artemisia —
but it is not artemisia, it is southernwood.
Alas, alas, my father and mother —
who bore me in such bitter toil.

Tall, tall the artemisia —
but it is not artemisia, it is mugwort.
Alas, alas, my father and mother —
who bore me in such weary labor.

When the bottle is emptied,
it is the vat's disgrace.
This orphan's desolate life —
better to have died than be born.

Without a father, where shall I lean?
Without a mother, where shall I rely?
Going out, I carry grief upon my heart.
Coming home — there is no one to come home to.

My father begot me; my mother raised me.
They held me and nourished me, reared me and fostered me.
They watched over me and returned to me —
going out and coming in, they bore me in their arms.
I would repay their virtue —
but the vast sky has no boundary great enough.

The Third Bond: Husband and Wife

Husband and wife are paired — the upright principle of heaven and earth.
The husband leads, the wife follows — the bond and discipline of moral order.
Solitary yin cannot bring forth; solitary yang cannot grow.
A house without a partner — how can the household Way prosper?
Qian is vigorous, Kun is yielding — the man tends without, the woman within.
Qian is firm, Kun is gentle — each attends to their proper part.
Ever recite the "Cry of the Osprey" — joyful and content together.
The gentleman and the virtuous woman — their bond is woven of love and duty.

Husband and wife respect each other as honored guests.
Toward elders and juniors alike, let kindness and love draw near.
Teach wife and children well — filial devotion comes first.
Respect your husband with gentle spirit — harmony makes the worthy wife.
Serve the parents with sincerity; let neither spouse show favoritism.
Govern the household justly — do not hoard private funds.
Purify the heart and still desire; guard your person like jade.
Do not disgrace the family name or bring shame on ancestors and descendants.
Follow the rules and walk the measured path; act in accord with the nature.
When men and women are careless together — the family's reputation is ruined.
The filial child builds up the household — never listen to one-sided talk.
If you let a wife run riot — you will sink forever and never rise.
Husband and wife were destined before birth — honor the mandate above all.
Whether beautiful or plain, do not complain — keep the Three Bonds upright.

The great Way of the Three Bonds upholds heaven and earth —
above and below, within and without: be earnest in all things.
Now in the final calamity, the human heart is in turmoil —
follow the Three Bonds with care, and rejoice in the heaven of Yao and Shun.

The Five Constants

Benevolence

Benevolence is the virtue of the heart — the Heavenly Principle and the conscience. Great beyond all outer boundary, small beyond all inner measure — it harmonizes with heaven and earth and accords with all creatures. The Buddha said: "One nature, perfectly luminous — equal in all ten directions." The sage said: "All beings share one body." The feeling of compassion — that is benevolence.

Mencius said: "To see a creature alive and not bear to see it die, to hear its cry and not bear to eat its flesh — therefore the gentleman keeps his distance from the kitchen."

The Record of Rites says: "The Son of Heaven does not kill an ox without cause. The great officer does not kill a sheep without cause. The gentleman does not kill a dog or pig without cause." All of this is the way of seeking benevolence.

Confucius said: "The gentleman does not depart from benevolence for even the space of a single meal."

When Yan Yuan asked about benevolence, the Master said: "To overcome the self and restore propriety — that is benevolence." This means: overcome private desire and return to the public way of heaven and earth. Embody the love of life that heaven and earth bear for all things. Benefit people and cherish all creatures. You yourself fear death — do not all living things equally cherish their lives? What is true goodness? Nothing more than saving a life. What is true evil? Nothing more than taking one.

The Confucians call it loyalty and reciprocity. The Buddhists call it compassion. The Daoists call it sympathetic response.

Even breaking a plant or tree bears a fixed guilt — how much more does killing a living creature bear a crime? Debts must be repaid; a life taken must be answered with a life. The Way of Heaven is perfectly just — cause and effect revolve without rest. When people suffer illness and disaster, it is because in past lives they were without benevolence and in this life they have not cultivated. Though Heaven is compassionate, what can be done when the karmic creditors refuse to relent? Therefore, to cultivate the Way one must first resolve past debts. To resolve past debts, one must first practice merit and accumulate virtue, settling the old accounts of transgression. And one must practice a clean diet, cutting off the causes of future karmic entanglement.

Righteousness

Righteousness is the root of courtesy and deference — the fundamental sentiment of the human being. When the heart holds courtesy and deference, harmony arises naturally and contention ceases. When a nation practices courtesy and deference, all under heaven is at peace. When a family practices courtesy and deference, old and young live in tranquility. The gentleman, in dealing with others, values deference over contention. When he encounters gain, he reflects on what is right — he does not harm his reputation for the sake of profit. Wealth and rank gained through unrighteousness are lighter than floating clouds. To harm others for self-gain is to lose both righteousness and reputation.

Let the spirit of righteousness be ever roused; let greed, vanity, and deceit never arise. Be content in poverty and delight in the Way — this is how Yan Hui earned his name. "Wealth and rank come from destiny's allotment — riches gained through unrighteousness will in time collapse." The world's moral order declines; above and below contend with each other. But the spirit of righteousness throughout the world is: you defer to me and I defer to you. The oath-brothers at the Peach Garden — their fame resounds through ten thousand ages. The vast and upright qi — the kingly way stands at the center.

Propriety

Propriety is the primordial spirit of the human being — the articulation of Heavenly Principle, the law of the body, the track of conduct. A man should study talent and virtue; a woman should aspire to chastity and integrity. Let the household waters run clear; let the family gate be pure as jade. Hold always to integrity and shame; never commit the sin of lust. Take uprightness as the root — the virtue of propriety deserves the highest honor.

When the eyes see beauty and the heart is stirred — human bonds are ruined. When shame is cast aside — the difference between human and beast is lost. If conduct comes to this — one has forgotten propriety and overthrown the bonds. Let the body be upright and the mind sincere — no wicked thought can arise.

Liu Xiahui sat with a woman on his lap and his heart did not falter. The son of Lu saw a beautiful face and barred his door. Lord Guan held his candle through the night — his name shines across a thousand ages. Han Xiang shared a bed and did not stir.

The sages guarded against lust to restore the nature and return to the root — thereby repaying their teachers above and sheltering their descendants below. Lust is fiercer than a wolf's venom — it scrapes the bone and wounds the body. Yan Yuan's Four Abstentions are the root of restoring propriety. The gentleman walks upright and sets a worthy example; he does not enter the den of foxes and the pack of dogs. Sweep clean every beastly thought — honor the bonds and revere propriety, and the original truth is preserved.

Born by lust, dead by lust — words cannot exhaust the harm.
Kingdoms lost, fortunes ruined, lives destroyed, bodies broken.

The Book of Songs says:

Look at the rat — it has a body.
But a man without propriety —
a man without propriety:
why does he not quickly die?

Look at the rat — it has a skin.
But a man without deportment —
a man without deportment:
what is he waiting for, if not death?

Wisdom

The virtue of wisdom is the primordial essence of the human being — the compass for standing in the world, the bright road for crossing the sea and reaching the shore, the lamp for departing the world and entering the Way.

"If in the morning one hears the Way, in the evening one may die content" — these are words of gold and jade. To understand the great Way of nature and principle, one must model oneself on the sages and worthies. "He changed his food when fasting; he would not eat what was not properly cut. Eat plain food and drink water" — purge the turbid qi, retain the clear fragrance. When the heart is spacious, the body is at ease — white-haired yet with a child's complexion. When the nature is still, wisdom is bright — illumine the heart and see the nature. Confucius said: "The gentleman plans for the Way, not for his meals" — this is the virtue of wisdom.

To seek liberation from death and transcendence of birth — all lies in returning to the root and restoring the nature. Know to retain the clear and remove the turbid; do not be enslaved by the mouth and belly. Look at the sages and saints of the Three Teachings — all strictly abstained from meat and intoxicants, which damage the spirit. Wealth and rank gained through unrighteousness are floating clouds. The moral bonds and the teachings of propriety are the true honor. Wine, beauty, wealth, and anger derange the nature. Greed, hatred, delusion, and attachment shift the feelings. The debt of flesh must be repaid twofold. Through the four births and six realms of reincarnation one revolves endlessly. The people of the world chase the false and neglect the true — they lose the root of their original wisdom.

Trustworthiness

Trustworthiness is true sincerity of purpose — the primordial qi of the human being. In managing affairs, let a single word be final; do not act in contradiction or suspicion. Let speech be loyal and trustworthy; let conduct be sincere and respectful. Let the mouth follow the heart; guard the bonds of trust. Speak of filial devotion; teach about integrity and shame.

Heaven has trustworthiness — it turns the three luminaries.
Earth has trustworthiness — through water, fire, and wind.
Humanity has trustworthiness — in the bonds and constants.
The four seasons alternate between cold and heat —
autumn and winter store; spring and summer bring forth.
To cultivate the truth, one must multiply what is bright.

But if one is a flatterer with honeyed words — a smiling face hiding a false heart — speaking always of benevolence and righteousness while every act is fraud and deceit — making a hundred promises and breaking every one — outwardly obedient and inwardly defiant — words that cannot be trusted, deeds that cannot be relied upon — then the seed has no trustworthiness and the root and sprout will never stir. A person without trustworthiness cannot succeed in cultivating the Way. The bonds and ethical relations — both men and women must understand them. Confucius said: "A person without trustworthiness — I do not know how they can manage at all."

Study Questions

1. What are the bonds and constants?

2. What are the ethical relations?

3. Explain the meaning of the Lament of the Forsaken.

Part Three — Chapter 3: The Three Obediences and the Four Virtues

第三章　三從四德

The Three Obediences

The First Obedience: Following the Father

Before marriage, a girl at home should obey the instruction of her father and mother — serve her mother, tend the kitchen diligently, visit the neighbors seldom, and learn the work of the hands: cooking, preparing meals. She must not be idle or careless, lest after marriage she be made to suffer for it. She should respect her elder brothers and sisters-in-law, with harmony above all. Among her own sisters, she should not quarrel over clothes or food. She should not cause her father and mother grief. When the day of marriage comes, let her not criticize the quality of her dowry, so as not to add to her parents' burden. As the proverb says: A good man does not fuss over his inheritance; a good woman does not covet her trousseau.

At home she follows her father — mother and daughter in gentle joy.
She sweeps the floor and serves the tea — morning and evening she attends.
She does not visit the neighbors — lest she invite gossip.
She learns the needle and thread — and knows the work of the kitchen.
Lest after marriage she suffer — the judgment of others.
She respects her elder brother and his wife — putting harmony first.
If they are in the wrong — she does not tell her mother.
Whispering in corners — breeds their suspicion.
Among her own sisters — she does not quarrel over garments.
She does not quibble over the dowry — or weary her parents' hearts.
Brothers and sisters together — in laughter and in play.
When the parents' hearts are at ease — filial duty is fulfilled.

The Second Obedience: Following the Husband

After marriage, a woman should heed her husband's instruction. She should serve him with propriety and fulfill the duties of a wife. In all matters, whether within the home or without, she should defer to her husband as master. She should not push herself forward or show off her abilities. She should be filial to her parents-in-law, diligent in the affairs of the household, mindful of the order between elder and younger, with harmony above all. If her husband is lost in wine and women — harsh, domineering, and straying from the proper path — she should admonish him with righteousness and virtue. She should not imitate the Lioness of Hedong. She should not violate the way of "the husband leads and the wife follows." This is the meaning of after marriage, follow the husband.

After marriage, she listens to her husband — husband and wife respect each other like host and guest.
She fulfills the duties of a wife — and serves him with propriety.
In great matters and small — she honors him as master.
To push ahead and show off — is the hen crowing at dawn.
She is filial to her parents-in-law — and diligent in the household.
She is harmonious with her husband's brothers — and the sisters-in-law dwell in peace.
If her husband is lost — in wine, women, and gambling,
domineering and violent — and straying from his proper work,
she encourages him with great righteousness — and leads him to reform.
She does not expose his faults — or shame him before others.
The Lioness of Hedong — stains the womanly virtue.
Better to transform him gently — that is the proper course.
When the family is in turmoil — she is patient and forgiving.
She does not urge division — or hoard wealth in secret.
She speaks of mutual care — through hardship and frugality.
If the household errs — she does not fly into rage.
The husband leads, the wife follows — the model for a flourishing house.

Men, do not follow Baili Xi; women, do not learn from the wife of Zhu Maichen.

The Third Obedience: Following the Son

This refers to "when the husband dies, follow the son." In all family affairs, the widow should consult with her son. She must not cling to parental authority and act on her own. If the son is young, she should teach him the righteous way. She must not spoil him — unable to distinguish good from bad, letting him run wild without discipline. What she takes for love will in truth ruin his future. If widowed and without a son, she should maintain her integrity through bitter years. She should remember the bond of husband and wife. Whether her circumstances are good or ill is a matter of destiny. Let her set a resolve that pierces the heavens and guard her chastity to the end of her days without fault. In time her name will be recorded in the Heavenly Register, and after death her soul will ascend to heaven. One lifetime of bitter chastity — ten thousand generations of fragrant fame.

After the husband dies, follow the son — this is the sage's teaching.
In great matters and small — mother and son take counsel together.
If the son is young — teach him the righteous way.
Do not spoil him with indulgence — or let him act in violence.
"Three moves to teach the son" — praised from ancient times to now.
When the child becomes a vessel — the worthy mother's name is glorified.

Widowed and without a son — bitter chastity is her righteous portion.
The bond of husband and wife — she must never forget through all ages.
A resolve that pierces the heavens — she guards her virtue to the end.
She does not lose her place among humanity — her name endures in the records of history.
Her spirit ascends to heaven — into bliss without end.
One lifetime of bitter chastity — the blessings of Heaven last forever.
"To starve to death is a small matter; to lose one's chastity is the greatest wrong."
Purity unsullied — her name is inscribed in the Heavenly Palace.

As the ancients said:

A good horse does not wear a double saddle; a virtuous woman does not marry a second husband.

Do not learn from the mother of seven sons:

The warm wind blows from the south — upon the thorn-bush kindling.
Our mother is sage and good — but we are not worthy persons.

There is a cold spring — at the foot of Jun.
She has seven sons — yet mother toils and suffers.

The beautiful oriole sings — carrying its lovely voice.
She has seven sons — yet none can comfort mother's heart.

Learn instead from the virtuous women of the ages:

Meng's Mother, who moved her home three times to teach her son. Wang Cui'e, who taught her son the righteous way. Meng Jiang, who guarded her chastity and wept until the Great Wall fell — forever enshrined as the spirit of Tong Pass.

The Four Virtues

The First Virtue: Pure Womanly Virtue

"Pure" means a heart that is pure and white — free of evil thoughts and stray desires.

"Virtue" means the virtue of the heart — the Heavenly Principle and the conscience.

To be a woman of worthy virtue, one must cleanse the heart and diminish desire, eliminate all false thoughts, understand the difference between right and wrong. Know that the original nature and the conscience are true, and that worldly attachments and common entanglements are false. Follow the example of the ancients: seek the Way and cultivate yourself, transcend the wheel of rebirth, and ascend to the land of supreme bliss. Nourish the heavenly nature, cultivate the heart-virtue. Embody Heaven and Earth's love of life. Sense the gratitude of the sages' transforming care. Repay the grace of your parents' nurture. Remember the labor your parents-in-law spent in raising you. Overcome the self and harmonize with others; help each other toward the good. Commit no evil; practice every good. This is what "pure womanly virtue" means.

What is womanly virtue? Listen with care:
preserve the heart and nourish virtue — the light of Bodhi-wisdom.
Eliminate all stray thoughts — and see your heavenly conscience.
Seek a teacher and request the Way — cultivate the path of the sage-kings.
A heroine among women — a Bodhisattva, a Diamond.
When the hundred years end in old age — she is welcomed into Heaven.
She returns to the Heavenly Court to see the Mother — having escaped the grasp of impermanence.
The bliss of the pure land — immortal fruit, nectar of jade.
Nine generations of ancestors, seven generations of forebears — her parents bask in her radiance.
Great loyalty and great filial devotion — her name inscribed upon the Heavenly Register.
All these blessings — depend entirely on the breadth of her virtue.

External merit, internal fruition — she mixes with the world yet radiates the light.
She reveres Heaven and honors the spirits — abstinence and purity come first.
Chastity, righteousness, integrity, shame — she never forgets them for an instant.
At the family altar she offers incense — with sincerity and reverence.
When she walks, she watches for the ants — she would not harm any creature.
She is obliging to her parents-in-law — and patient with her sisters-in-law.
She follows her husband and respects the elders — she instructs her sons.
She conceals the bad and praises the good — and speaks many kind words.
"When the wife is worthy, calamity is small" — and the whole house is harmonious.
She handles affairs with fairness — yielding and at peace with the neighbors.
She cares for the orphan and pities the poor — and asks after those in need.
In poverty she keeps her portion — and never loses her conscience.
She does not waste grain — lest she squander her virtue.
Heaven gave us precious grain — it must not be destroyed.
She does not soil paper with writing — the gods watch from above.
She burns it to ash in the river — and lets it drift downstream.
She does not splash dirty water carelessly — lest she defile the three luminaries.

The Second Virtue: Careful Womanly Speech

"Careful" means cautious — exercising care and prudence.

"Speech" means speaking — the words that leave the mouth.

When a woman speaks, she must be cautious and attentive. She must not speak recklessly or say what is wrong. What should be said, say it. What should not be said, do not say it. Before speaking, think ahead and think behind. She must not talk idly, lest she invite trouble and bring calamity upon herself, and by the time she repents it is too late. As the common saying goes: "Disease enters through the mouth; calamity exits from the mouth" — these are true and famous words. Women — remember this well. Where there is benefit, open your mouth. Where there is none, keep silence. Kind words and a gentle countenance, a smile after speaking — such a woman will always be a worthy wife.

A woman's speech requires care and caution.
Whenever she opens her mouth — think three times before speaking.
Street gossip and alley rumors — keep far from them.
In idle hours — be earnest with the needle.
To parents and parents-in-law — offer many kind words.
Brothers and sisters — love each other, cherish each other.
Husband, wife, and elders — treat each other as honored guests.
Gossip and idle talk — are the roots of calamity.

Speaking of Zhang's faults and Li's shortcomings — do not let such words slip.
Foul language and a poisonous tongue — are not the mark of a worthy person.
Idle talk — better left unsaid; tend the home with frugality.
Slandering parents-in-law — nursing grudges from hearsay,
satisfying private desires — treating others with meanness and cruelty,
scheming and venomous — inciting the husband to forsake his parents,
stirring up trouble among the neighbors — causing harm to others:
a long tongue flapping — the mouth's transgressions pile without end.
To frame the innocent and shift blame — the conscience is destroyed.
Damaging one's hidden virtue — uprooting one's heavenly root.
Consorting with sorcerers — the heart led astray by dark arts:
this greatly injures the Heavenly Principle — the gods are angered, the ghosts enraged.
After death one enters hell — the tongue torn out, the sinews drawn.
Should one be reborn — the six faculties will not be whole.
Seek the true Way swiftly — recover the original heart.
Repent of the past and reform toward the good — only then is one a worthy person.

The Third Virtue: Skilled Womanly Work

"Skilled" means fine and clever. "Work" means handicraft.

A woman manages the interior of the household. She takes charge of domestic affairs and should be skilled in her work, contributing to the family's livelihood. Every kind of task she should attend to herself. Needlework, embroidery, cutting and tailoring — fine and skillful. Diligence and frugality are the foundation; skill and precision come first. This is what "skilled womanly work" means.

A woman learns her craft — handicraft is foremost.
Every kind of task — she is able to manage on her own.
In the kitchen, in cutting and sewing — she improves day by day.
The husband manages the outside, the wife the inside — each governs their own domain.
Diligent, frugal, saving grain by grain — the family's fortune flourishes.
Extravagant and wasteful — one will surely suffer hunger.
Earn much, spend little — and blessings will endure.
Spend much, earn little — the household's fate is ill.
Lazy in eating, lazy in dress — the family falls to ruin.
Sisters-in-law and sisters — be harmonious and patient.
Tobacco, gambling, theater, dancing — these are the wildest pursuits.
Rise early and retire with care — guard the doors and gates.
A virtuous conscience and a worthy wife — the recipe for a flourishing home.
The whole house in harmony — glory for ten thousand generations.

The Fourth Virtue: Proper Womanly Bearing

"Proper" means upright — correct in conduct and dignified in character.

A woman's bearing must above all be dignified. In walking, standing, sitting, and lying — her deportment must be correct and proper. In conversation and laughter, gravity is paramount. Husband and wife may be close, but their joy should not become licentiousness. She should respect those above and love those below, and each person should keep to the proper relations. If she is with child, prenatal education must be conducted properly. In all things, a woman should follow the rules and guard her conduct — her bearing dignified, her speech not careless. This is what "proper womanly bearing" means.

A woman's noble character — begins with dignified bearing.
In walking, standing, sitting, lying — there must be a proper pattern.

In movement and action — always maintain stillness and composure.
She stands with solemn dignity — her body straight as a pine.

She sits like Mount Tai — steady and upright.
She sleeps on her side — curved like a bow.

Her voice is gentle — she treasures the name of virtue.
She thinks three times before she acts — and moves with gravity.

Do not learn the ways of rouge and powder — the arts of the enchantress.
Plain clothing that covers the body — clean and spotless.

Do not sit upon the hearth — do not kick the millstone.
Before the kitchen stove — sweep everything clean.

Soiled clothes should not hang before the stove.
When cooking — wash your hands before you begin.

Do not linger at the front door or the street corner.
Running east and west from house to house — is not the proper way.

When serving your parents-in-law — be gentle and respectful.
Before your elders — carry yourself with proper bearing.

Do not confuse the rites of propriety — do not slight the moral bonds.
When carrying a child within — body and mind must be pure.

The prenatal teaching of the ancients — nourishes a worthy infant.
In walking and carrying things — move with care.

On long journeys in carriages — do not be willful.
Guard the eyes from improper sights; guard the ears from wild sounds.

Harmonize the qi and blood — abstain completely from the five pungent herbs.
When the heart is at peace and the spirit calm — the child within is tranquil.

Do not stir the seven emotions — be gentle and serene.
When the child within receives righteous qi — sons and daughters will be brilliant.

When they grow to adulthood — wise, aspiring to sagehood:
they glorify their parents — their name spreads across the four seas.

To bear dragons and phoenixes — prenatal teaching is the most potent art.
A heroine among women — her fine name endures ten thousand generations.

But the reckless women who pursue only empty fame —
smearing rouge and powder — imitating the enchantress,

wasting money without thought — never knowing thrift,
in Western dress and foreign boots — blazing with display,

swaying and preening — proud and delighted,
shouting "freedom and equality!" — dancing in wild abandon,

caring nothing for their virtue — prizing only their own beauty:
they corrupt the morals and ruin the customs — in hell they will be punished.

Through the four forms of birth they revolve — the wheel of rebirth shows no mercy.
Upright deportment, simple dress — chastity and filial devotion complete:

sweep the brow, remember well — a virtuous name through a thousand ages.
Three Obediences and Four Virtues — glory for ten thousand generations.

Part Three — Chapter 4: No Buddha Outside the Body

第四章　身外無佛

1. What Is Buddha?

The character for "Buddha" (佛) is composed of the radical for "person" (人) beside the character 弗, which shares the same meaning as 不 — "not." This signifies that a Buddha is not an ordinary person. It further indicates that one who possesses the human heart is not yet a Buddha.

What then is the true Buddha? It is the true principle of Wuji bestowed by Heaven — the root and source of our nature and life, what the Buddha calls "the conscience." Therefore it is said: the heart is the Buddha, and the Buddha is the heart. Apart from the heart there is no Buddha; outside the heart there is no other Buddha.

Why is this called "Buddha"? A Buddha is "not-person" — without physical form or visible appearance to behold, without worldly ties or mundane concerns to stain. Self and other are both forgotten, and the myriad thoughts are entirely emptied. Such a one possesses the five eyes and six supernatural powers, knows past and future, above and below, in all four directions and eight reaches — there is nothing unknown, nothing uncomprehended. One who possesses the ten perfections is called a Buddha.

Why is the heart itself the Buddha? Because our original heart is the bodhi of perfect suchness that does not move, the adamantine vajra of crystalline clarity, the valley spirit of true emptiness and wondrous existence, the divine mystery that is utterly still yet responds to all things spontaneously. It possesses the five eyes and six supernatural powers, is replete with ten thousand virtues and ten thousand goods, originally endowed with true wisdom and wondrous understanding, innately possessing the innate knowledge and the innate ability. Though it makes no sound and emits no scent, it has the power to respond to all things. Everything a Buddha possesses is what the heart inherently holds. When a person attains this, they become a Buddha. The heart is the place where the Buddha resides. Therefore it is said: the heart is the Buddha, and the Buddha is the heart. The heart dwells within the body; outside the body, there is no heart. From this we know: apart from the heart there is no Buddha; outside the body there is no other Buddha.

When the Sovereign Lord descended the mandate of the heart, this was the descent of the true transmission of the heart-method. Those who seek the worthy and the sage — they seek it here. Those who seek the immortal and the Buddha — they all seek it here. The Confucians attain this and become sages. The Buddhists attain this and become Buddhas. The Daoists attain this and become immortals. In every case, it is nothing other than receiving this heart-transmission and returning to the original heart.

2. What Does "No Buddha Outside the Body" Mean?

In the universe, the titles of Buddhas are truly beyond counting — the Ancient Buddha Dīpaṃkara, the Bhaiṣajyaguru Buddha of Lapis Lazuli Light, Amitābha Buddha, the Ancient Buddha Maitreya, Śākyamuni Buddha, the Ancient Buddha of the Southern Sea, the King of Light Buddha, the Self-Mastery Buddha — and still there are innumerable other Buddha-titles. Why then do we say there is no Buddha outside the body?

Though the Buddhas are many, each one originally liberated themselves through their own nature. They were not liberated by seeking from others. Each was a self-attested Buddha of their own nature — not a Buddha obtained from outside. The self-nature Buddha is singular and absolutely cannot be given to another person. Therefore, though there are Buddhas outside the body, they are not Buddhas we can seek and obtain. For one who wishes to seek Buddhahood, there is only the self-attested Buddha of one's own heart. Self-nature, self-liberation — one must not seek it from outside. For the Buddhas that exist outside the body are each the self-attested Buddhas of others; they cannot be claimed as one's own. Therefore it is said: outside the body, there is no other Buddha.

Had you known the heart itself is Buddha,
why would the wild fox come to haunt you?

3. How Can One Achieve Self-Nature Self-Liberation?

To achieve self-nature self-liberation, one must seek out a bright teacher, obtain the true Dao, understand the true principle clearly, and discern that human nature has a pre-heaven aspect and a post-heaven aspect; that the spirit has the original spirit and the consciousness-spirit; that the heart has the Dao-heart, the conscience, the human heart, and the blood-heart. Know the true from the false; distinguish the empty from the real. What is false — remove it. What is true — keep it. What is empty — depart from it. What is real — draw near to it. Strip away the myriad worldly ties and mundane concerns of the post-heaven human heart and blood-heart. Nurture the wondrous nature and heavenly genuineness that inherently belong to the pre-heaven Dao-heart and conscience. This is what is called "liberating the sentient beings within the sincere heart" and bringing them back to the original nature. Over time, naturally the myriad thoughts are entirely emptied, the nature becomes still, and clarity is born. The Buddha appears of itself. As the Confucian sages said: "When human desires are completely purified, the Heavenly Principle flows freely." As the Buddhists said: "Illuminate the heart, see the nature; see the nature, become a Buddha." This is self-nature self-liberation.

Essential steps for self-nature self-liberation:

1. Close the six gates. Observe the four abstentions. Lock the monkey of the heart. Tether the horse of the will.

2. Sever the two delusions of view and thought. Remove the eight deviations. Eliminate the ten evils and ten sufferings.

3. Remove the four marks. Dissolve the five aggregates. Still the six dusts. Master the seven emotions. Cut off the six desires.

4. Extinguish the ten kinds of sentient-being mind (see Part Two, Chapter 8 for details).

5. Attain the Buddha-nature in which stillness and movement are one.

Stillness and movement as one: At the very moment of movement, there is stillness. It is neither movement nor stillness.

Apart from "is" and apart from "is not" — what is, is precisely not-what-is.

The Buddha-Dharma is fundamentally the Dharma of non-duality. The self-nature of bodhi is originally pure — the Middle Way of the Eight Negations. When stillness and movement are one, there are no two aspects. Therefore, stillness and movement: the ordinary person sees two; the wise one penetrates their nature and does not perceive two. This non-dual nature is the Buddha-nature, also called bodhi. This is the Buddha-nature in which stillness and movement are one.

6. The Heart-Refinement Method

Embracing Simplicity (守愚)

Guilelessness (蠢) — Not coveting, not envying, not imagining, not deceiving.

Simplicity (愚) — Not calculating, not scheming, not distinguishing clever from clumsy.

Ordinariness (庸) — Not speaking of the strange and uncanny, not falling into worldly dust.

Eliminating False Thoughts (去念頭)

When selfish thoughts arise — "Thought" (念) is "two hearts" (二心). When thoughts arise, impurities lodge in the heart. When selfish thoughts grow heavy, the vital energy scatters and the spiritual impulse cannot recover. When selfish thoughts are exhausted, desires are purified. Therefore selfish thoughts must be removed, restrained, and extinguished.

When selfish desires are born — "Desire" means craving and lust. When desire arises, it becomes a great demonic obstruction in the heart. When desire arises, the fire stirs. When the fire stirs, the vital energy scatters. When the vital energy scatters, one loses the pre-heaven nature. When desire grows extreme, the vital energy withers. When the vital energy withers, the wondrous mystery becomes unreachable. When desire is purified, the pure yang prevails. When the pure yang prevails, the yin recedes.

Refining the Heart (煉心)

Guarding the heart (守心) — Guard it in the time before it moves.

Stilling the heart (定心) — Still it in the moment when it must move.

Gathering the heart (收心) — Gather it back after it has moved.

Chapter Summary:

1. Where does the true Buddha reside?
2. Why is it said that the heart itself is the Buddha?
3. How can one be worthy of being called a Buddha?
4. What is the meaning of "No Buddha Outside the Body"?
5. A brief explanation of self-nature self-liberation.

Part Three — Chapter 5: Observing the Fast

第五章　持齋

1. The Meaning of Observing the Fast

"Clearing the mouth" means guarding one's speech with care: not speaking recklessly, not uttering falsehood, no poisonous tongue, no foul language, no empty words or deceitful speech, not idly gossiping about others' rights and wrongs; not eating the five pungent plants or the three abominations — the five pungent plants being scallion, leek, shallot, garlic, and water lily; the three abominations being winged creatures, which Heaven abhors; four-legged beasts, which Earth abhors; and water creatures, which Water abhors — and thereby defiling the mouth and belly; not killing living beings or harming life, and thereby injuring the body and spirit. One must eat clean, light, and fragrant food, and not eat pungent or rank substances. This is what is meant by "clearing the mouth."

For the mouth is the gate of fortune and misfortune. A single word can bring blessing; a single word can bring disaster. And so the ancients had a saying: "When words reach the tip of the tongue, hold back half. In all affairs, yield three parts to propriety."

Our mouth has three critical gates, as described below:

The First Gate: The mouth is the dock where truth and falsehood, right and wrong, the straight and the crooked are loaded and unloaded.

The Second Gate: The mouth is the health inspection station that either nourishes the root and strengthens the foundation, or rots the stomach and corrodes the bowels — the checkpoint that sustains nature and life.

The Third Gate: The mouth is the port through which the cargo of sin, debt, cause, and effect is imported.

All matters of the spirit and all affairs of body and mind that are exchanged with the outside world pass in and out through this mouth — like an import-export merchant trading between within and without. This is why it is called a port.

a. What Is the Dock of Truth and Falsehood, Right and Wrong?

In a person's life, their words and laughter, questions and answers, all bear directly on whether their character is noble or base, honest or deceitful, right or wrong, straight or crooked, upright or deviant. All of this leaks from the mouth. Through these various words and gestures, rights and wrongs, and various attitudes, a person reveals their own character and temperament — naturally drawing the love or hatred, slander or praise of others, and every kind of consequence. All of this arises because the rights and wrongs that leak from the mouth are exchanged for the rights and wrongs that come back in return — exactly like a dock that loads and unloads cargo. This is why it is called a dock.

Therefore every word and phrase bears upon one's temperament and character and must not be taken lightly. One must carefully observe Yan Hui's Four Prohibitions — "Do not speak contrary to propriety" — and further abstain from the Five Evil Mouths:

Crow-Mouth — a foul mouth: words of ruin, language of destruction, a dangerous and poisonous tongue, bad words.

Vermilion Bird-Mouth — a poisonous tongue, foul language, reckless clamor, speech that slanders and wounds.

Dark-Heart-Mouth — a deceiving mind betraying the conscience, smooth words with a flattering face, clever disguise concealing treachery.

Defense-Mouth — self-deception and self-excuse, concealing evil and hiding incompetence through sophistry.

Sea-Mouth — empty words, deceitful speech, inflammatory exaggeration.

All such foul words, base speech, poisonous tongues, and deviant doctrines can defile the mouth and harm the spirit, damage one's character, and diminish one's hidden merit. This is the first reason one must clear the mouth.

b. What Is the Health Inspection Station That Nourishes the Root or Rots the Gut?

"Nourishing the root" means nourishing the root of one's nature. To nourish this root, one must use the food of the pre-heaven: the Eight Treasures of filial piety, fraternal love, loyalty, trustworthiness, propriety, righteousness, integrity, and sense of shame. In daily life, never forget the Eight Virtues. Every time words leave the mouth, let them never depart from propriety, righteousness, loyalty, and trustworthiness — fine words and beautiful virtue, nothing that harms the harmony of Heaven — so as to nourish the spiritual root and let it rest in ease and tranquility, serene and natural. Do not speak words that betray one's conscience. Do not idly gossip about others' rights and wrongs, or speak words that harm the principle of Heaven — lest one attract conflict, damage the spirit, shackle the spiritual nature, and disturb the heart of the Way. This is what is meant by nourishing the root and strengthening the foundation.

As for nourishing the post-heaven body and life: one must also consume clean, light, and fragrant food — substances of pure and harmonious flavour — so that the stomach and intestines remain fresh, the blood runs clean, the five breaths flow smoothly, the organs remain in harmony, body and spirit are quiet and pure, and the metabolism functions with ease. Then the spirit can be glad. One may even achieve the Three Flowers Gathering at the Crown, the Five Breaths Returning to the Source — the human spiritual terrace merging with the heavenly spirit, the numinous and the human becoming one. But if one is greedy for food and recklessly eats rich, oily, rank, and foul substances — the Three Abominations — or eats pungent foods of the Five Plants, whose flavors are fierce and violent, then the stomach rots and the bowels corrode, the five organs and six viscera are damaged, the five breaths cannot return to the source, the blood and breath cannot flow freely, and both body and spirit are injured together.

For to eat rank meat is to kill living beings and harm life — violating benevolence and nurturing darkness. To eat pungent plants is to obscure the nature and cloud wisdom, so the clear yang cannot rise and the numinous spirit cannot arrive. Without abstinence, the will scatters, desire and passion mix and intrude, the spirit loses its ground and sinks into defilement. This is the second reason one must clear the mouth.

Eating vegetarian or eating meat — both are people all the same,
as millet and weeds in the field both grow green.
But the day comes when flowers bear fruit —
and when they bloom and set seed, the difference is plain.

c. What Is the Port Through Which Karmic Debts Enter?

Heaven and Earth give birth to all creatures from a single principle. Human beings and animals, all ten thousand spirits — their natures are fundamentally one and the same. The only difference is that humans have three souls, animals have two, and grass and trees possess only one. Therefore human nature is perfectly luminous, while the nature of animals and plants cannot be complete — that is the only distinction.

Heaven has the virtue of loving life. Everything it creates has its use and is not born into the world for nothing. The Three-Character Classic says: "Rice, sorghum, millet — wheat, millet, grain: these six grains are what humans eat. Horse, ox, sheep — chicken, dog, pig: these six domestic animals are what humans raise." It never says these six animals are meant to supply flesh for the table. For these six domestic animals were originally human beings who, in their previous lives, killed excessively, ate too much flesh, committed many sins, and created much evil karma. Through cause and effect they lost the human body and fell into the animal realm to pay their old debts.

If we do not know to pity their plight and instead kill them for their flesh, how can they be willing? In the next life, how can we prevent them from coming to eat our flesh in turn? Look at the character for "meat" (肉) — is it not "person eating person"? Debts entangle debts, retribution without end — how can one ever escape the cycle of reincarnation? All such causes, conditions, and karmic fruits enter through this mouth. This is the third reason one must clear the mouth.

2. Resolving Karmic Debts and Escaping Cause and Effect

In the age of high antiquity, people lived in the wild and dwelt in caves. They had no crowns or garments. Human and beast were not distinguished. Each ate what heaven and earth naturally produced — roots of grass, bark of trees, water and fruit — and they did not compete or harm one another. Each followed nature, practicing non-action, doing what required no doing. There were no karmic debts, no cause and effect. And so in the world of the living there were no prisons, and in the courts of the dead there was no hell.

Then came the era of the Seven Buddhas ruling the world, and the tools and culture of civilization gradually developed. Suiren drilled wood to make fire, and from that time cooked food became the way of things. Human intelligence gradually opened. From non-action the world turned to action. The wise and the foolish were gradually divided; the strong and the weak were gradually distinguished; humans and beasts split into separate groups. And so arose the law of the strong devouring the weak. The karma of killing was born. Cause and effect entangled one another. Debts grew ever deeper; hatred grew ever fiercer — until killing living beings and harming life became second nature, without a shred of compassion remaining. Their cruelty grew from small to great: first insects and fish, then birds and beasts, then human lives. And so debts piled upon debts, cause and effect became impossible to untangle, and in the world of the living courts and prisons were established, while in the courts of the dead King Yama and the hells were set in place. Though cause and effect cycle without error and retribution is never wrong, they could never restrain the human heart from turning to evil. At last the greatest catastrophe ever seen took form — the Great Reckoning of sixty thousand years — a tragedy of unspeakable proportions. All of this had its origin in the karma of killing. Consider the deep meaning with which Cangjie created the characters:

The character for "meat" — inside it are two people:
the inside reflects the outside.
All living beings still eat the flesh of living beings —
think carefully: person eating person.

A gleaming knife, white as frost —
thrusts into the head, draws the blood, the pain unbearable.
The black fur is carved from a body not yet cold —
such a debt of hatred: how could it ever rest?

The son beats a drum of his father's skin.
The grandson marries his grandmother.
The oxen and sheep sit at the table,
while the six kin boil in the cauldron.

If cultivators can truly understand this portion of cause and condition — the true principle of the cycle of retribution — they should on one hand hasten to perform meritorious deeds and establish virtue to repay their old karma, and on the other hand cherish all living beings and stay far from the kitchen, never again binding themselves with debts. Then body and spirit will naturally become pure and clean, the spiritual and numinous will communicate, heaven and humanity will become one, and it will not be difficult to become an immortal or a Buddha. This is why the Buddha placed this first among the Five Precepts.

The Three Teachings:

Dao: Wood, Metal, Fire, Water, Earth.

Buddhism: No killing, no stealing, no licentiousness, no intoxicants, no falsehood.

Confucianism: Benevolence, Righteousness, Propriety, Wisdom, Trustworthiness.

When the Five Precepts are observed with purity, the Five Breaths gather at the crown.
When the Six Roots are clean, the spiritual seed of the summit sprouts.
When the Seven Passions are cut, the evil demons are destroyed.
The Eight Afflictions and Three Disasters — all are extinguished.

3. The Meaning of the Character Zhāi

Guanyin Bodhisattva Expounds the Character Zhāi (齋)

The character zhāi (齋) begins with a single dot at the top. This dot is the one point of the pre-heaven — the Primal Harmony, the Original Breath: perfectly round, blazing with light, always atop the crown, brilliant and radiant, never dimming, never extinguishing. It flows down from the Heaven of Light and Sound, and every person possesses it. Those who observe the fast must cherish and guard this point of spiritual light, always keeping the Three Flowers gathered at the crown and the Five Breaths returning to the source, supporting this luminous point so it never dims even slightly. Then its vast brilliance will illuminate the earth below, and no darkness will escape its reach. How then could it fail to pierce through the Nine Nether Hells and allow the sunken souls and stranded spirits to ascend to Heaven together? Do you who eat the vegetarian fast truly mean to swallow this point of spiritual light into your organs and use it to fill your bellies?

Beneath this dot is a horizontal stroke. This is the Mysterious Pass — the single opening. Do you who observe the fast truly not see this opening? Morning and evening you wander through the wasteland, stumbling this way and that — and the most essential gate of cultivation, you do not even know where it is. Truly blind riders on blind horses.

Below this horizontal stroke are three movements. In the center is the character liǎo (了) — "completion," "resolution." If you have found the correct path of cultivation, then you can hope to resolve death, transcend birth, and return to the origin. But the work requires a ruthless hand — decisive as cutting iron and splitting nails, severing in a single stroke. On either side of liǎo (了) are two knives — one on the left, one on the right. These tell the cultivator to slay the Three Corpses, execute the Six Thieves, level the Ten Evils and Eight Deviancies, and uproot the Three Minds and Four Marks. One is the yang knife; one is the yin knife. No cultivator, no matter who, can destroy the demon hordes and ascend directly to the Pure Land without these two blades.

Below this are two vertical strokes. One vertical is the yang path; one vertical is the yin path. If the cultivator can truly practice according to this method, then the sun's light will shine universally, drying up the damp of yin — the yang rising and the yin descending, the yin rising and the yang descending. True yin and true yang are matched as a pair and together enter the Yellow Chamber, where the Holy Embryo is nurtured. These two verticals are what the Daoists call the great highway of the Revolving Chariot, and what the Buddhists call the great mechanism of turning the Dharma Wheel. Do you who observe the fast ever come to this crossroads and look around?

Between the two verticals is the character xiǎo (小, "small"), with two boundary lines on either side. These two lines mark the divide between Heaven and Earth, the threshold between the human and the ghostly. The central vertical of xiǎo (小) — its upper half can ascend to Heaven; its lower half can descend to Earth. On either side of the central stroke are two dots: the left dot is yang, the right dot is yin. The central vertical is the gateway of birth and death. Do you who observe the fast ever come to this gateway of life and death, light a few sticks of incense from your nature, thrust your head through the Water-Curtain Cave, and peer inside to see whether that monkey is sulking in the cave or not? This gateway is the most hidden and the most cold — I fear that even the True Ones among you dare not enter and look!

I tenderly urge you, True Ones: since you have already followed me this far, you must always keep in mind the thought of saving yourselves and saving others. Seek the great highway early. Whip the horse and drive it onward. Walk with the utmost care, ever watchful against stumbling. Do this: one day is one day, one month is one month, one year completed — and naturally the road becomes familiar, every pathway known. Then you may gather your courage and press straight ahead. But heed well the meaning of what follows. With care, cultivate. With care, cherish yourself. With care, ascend on high. With care, enter the hall. With care, pass into the inner chamber. When at last you arrive before the Bright Mirror Platform, behold: perfectly round, blazing with light — the Primordial Heavenly Sovereign. With care, kneel upon the cinnabar steps and earnestly beg to be received, and devote yourself to service. Once you have gained the wondrous function, then by the great highway behind you, walk slowly, step by step, up Spirit Mountain to attend the great Feast of the Peach Blossoms. Drink some Jade Nectar and Qiong Syrup, Snow Lotus and Dark Frost. Receive an honorific title. Then proceed slowly to the Terrace of Luó and Xiāo, to the Pool of the Birthless — and there remain, a Great Luó Golden Immortal, in bliss and boundless freedom. The True Ones bow in gratitude.

Chapter Summary:

1. Briefly explain the meaning of clearing the mouth.
2. The three gates of the mouth.
3. Briefly explain the Five Evil Mouths.
4. What is meant by nourishing the root and strengthening the foundation?
5. How does observing the vegetarian fast resolve cause and effect?

Part Three — Chapter 6: Repentance

第六章　懺悔

The character chàn (懺) begins with a straight heart (直心). The heart (心) signifies that repentance must bring forth the true heart — the True Original Heart — for it to take effect. Next are written two characters for "person" (人人): one is the True Person, and the other the False Person. Below is the character fēi (非, "not") and the character yī (一, "one"), representing the not-one false heart. To the right is the character gē (戈), a weapon. In sum: one who would truly practice repentance must take the true heart as master and the weapon as helper, using it to annihilate the False Person and the not-one false heart.

The character huǐ (悔) has the true heart (心) on the left and the character měi (每, "every") on the right. This means: with every stirring of thought, observe the true heart and feel ashamed of past wrongs — never permit them to recur.

1. Who Sojourns in This Dusty Eastern World?

Orchids and auspicious herbs spring from secluded ridges;
Buddhas, sages, and immortals delight in the Western paradise.
Who sojourns in this dusty eastern world?
Only those tangled in old debts — their roots are in this land of woe.

This says: the fragrant orchids and auspicious herbs of the highest virtue mostly grow in lofty mountains of quiet seclusion; the Buddhas, sages, and immortals of deepest virtue mostly attain their fruit in the pure heavens of the West. As for those who have fallen to the dusty world of the East — most are pitiable creatures tangled in old karmic debts, with roots and knots impossible to undo, sojourning in the bitter sea, the living hell of this world.

Since humanity descended into the world — sixty thousand years and more — owing debts and being owed, old karmic burdens are inescapable. Some are released and bound again; some are never released but compound further. Wrongs repaid with wrongs, hatred pursued with hatred — the tangled vines grow ever thicker, cause and effect pile ever higher, old grudges deepen, accumulated poison grows fiercer, until at last there forms a catastrophe never before seen. The Great Reckoning of sixty thousand years — the great calamity — has arrived. The people of the world stand at the edge of a precipice, treading on thin ice, in a perilous state like a lamp in the wind, a bubble on the water. Who among them possesses what virtue to escape this Great Reckoning? Who has the power to escape the eighty-one calamities?

If one can truly awaken from the golden dream and penetrate the hidden truth revealed by Patriarch Chunyang:

"If the people of the world fear the danger and dread the vastness of the calamity, why not turn their hearts toward goodness and follow the road I point to? Then Peach Blossom Spring is not far, and the Land of Wuling is not distant. At the foot of Yellow Sheep Mountain you will find a cave that can shelter one hundred and eight thousand souls. Those who arrive first will find peace; those who arrive late will be sent away halfway. Those sent away become people within the calamity; those who remain become true seeds, unculled. How beautiful, to escape the culling! I have not spared any effort — I have petitioned Heaven to reveal this heavenly secret and awaken the world. Turn back at once! Seek your own path to life! Cross through the peril of the Small Chaos and escape the Great Catastrophe — this is my earnest hope."

Then, regardless of race or creed — East or West, without distinction of religion — awaken swiftly! Know that heaven's timing shifts and the numbers of fate move accordingly. The only true Way that can save the human heart, save the five religions, and save from catastrophe; the only path of life that can escape disaster, resolve karmic debts, and dissolve cause and effect — may everyone abandon stubbornness and prejudice, open wide the capacity for accepting counsel, awaken foresight, and not miss this rare opportunity. Seek at once the Land of Wuling, the Cave of Peach Blossom Spring. Cultivate with true sincerity. Perform meritorious deeds and establish virtue. Then you may escape the Great Reckoning, flee the Great Catastrophe, cross through the Small Chaos, and surmount all these perilous passes.

2. Why Repentance?

At this time when ten thousand teachings arise and side gates flourish on every side — during the three great examinations, at the moment the three realms are being settled, when good and evil are sorted into their classes, when jade and stone are judged and separated, in the autumn of the Great Reckoning of karmic debts, in the season of the great harvesting of evil karma — those with foresight may enter Wuling's Peach Blossom Spring in a single step. Those who are blind to the pivot of fate will turn ten thousand times and still be unable to escape the bitter sea and hell — life after life wandering beside the road, generation after generation crying out with no gate to enter.

Do not cling to delusion! Do not be bound by fashion! Do not be intoxicated by new learning, self-satisfied in your own cleverness, shackling the workings of the spirit! The great calamity is upon your head and you do not know it. The Compassionate Raft awaits to carry you across and you do not notice. Know that the human heart has greatly betrayed the moral bonds, and the winds of the age have greatly overturned the heavenly Way. Yet the cycles of heaven revolve: where something goes, it always returns; rise and decline have their seasons, ending only to begin again. At this very moment, when heaven's fortune turns on its great pivot, when the human heart stands at its great awakening — spirits know through the pivot of fate; sages act upon seeing the pivot; the foolish miss the pivot and violate the times. Rising and sinking, ascending and descending — all are chosen by one's own hand. Heaven and hell are chosen by oneself. The Doctrine of the Mean says: "Heaven, in producing things, is sure to be generous to them according to their qualities. Hence the tree that is flourishing, it nourishes; the tree that is toppling, it overturns."

May those of wisdom and discernment emulate the sages: pursue the great Way, visit teachers and seek out caves of refuge, cultivate with true sincerity, perform meritorious deeds and establish virtue, sever the five pungent plants and the three abominations and tobacco and wine, beseech Heaven's compassion, be granted permission to repent, greatly reform past wrongs, and repay old debts. Only then can karmic debts be cleared and cause and effect be released, so that body and spirit become pure and clean, free from the entanglements of evil karma. In the end, you will discover the great highway of Wuling and enter the Peach Blossom Spring. The immortal homeland of Mount Sumeru comes into sight; Penglai's cave opens wide. In freedom and ease, let the world change as it will, let heaven and earth revolve — untroubled, unobstructed. The reason for repentance is by no means without purpose.

3. What to Know About Repentance

To repent, one must first know all the offenses of one's life and all the sins and errors of past lives. Confess them one by one — never conceal them. If you wish to know the merit and demerit of past lives, simply look at what you enjoy in this life and you will know the general picture. You must also know the origins of sin and the methods of repentance. Be vigilant and cautious. Every time a thought stirs, govern it in advance from within the stillness. Thought by thought, never forget the true meaning of repentance. Yesterday's wrongs must not be kept — if you keep them, the root remains and sprouts again, and small offenses become great sins.

Sweep the ground: white clouds come.
The moment you apply effort, obstacles arise.
Chisel a pool: the bright moon enters.
When you can empty the mind's field, clarity arises of itself.

a. The Origins of Karmic Debts

The nature has four aspects:

Principle-Nature → True Heart (the Awakening Spirit)

Qi-Nature = the Human Heart

Substance-Nature = the Blood-Heart

The Consciousness Spirit gives rise to:

Suspicion and overthinking — From doubt and jealousy arise strange occurrences and unforeseen calamities: the seeds of disaster.

Bullying and envy — Wielding power to oppress others, a heart of venom, envying others' wealth, jealous of their abilities.

Greed and resentment — Insatiable greed leading to theft and fraud; excessive anger and hatred, making enemies of others.

Arrogance and extravagance — Proud and contemptuous, undisciplined, constantly provoking conflict.

Flouting the law for pleasure and profit — Caring only for sensual indulgence and material gain, greedy for wealth and reckless with the law, disregarding morality, heavenly principle, propriety, righteousness, integrity, and shame; doting on pleasure, mistreating wife and children.

Fame, power, and blame-shifting — Competing for fame, establishing power, slandering and sowing discord, concealing guilt and shifting blame, harboring disaster and provoking quarrels, destroying conscience, damaging hidden merit.

Violence and perversity — Impulsive and hot-tempered, defying the moral bonds and violating principle, inviting disaster and accumulating deep hidden wrongs.

Wine, lust, blind passion, rivalry, and betrayal — Doting on carnal love, addicted to wine and sex. When the money runs out or affections shift, the mask drops, the true face is revealed — warmth turns cold, love turns to hatred. Men and women compete for love, wives and concubines compete for favor, jealousy burns, female venom runs wild — killing and taking life, karmic debts entangled without end.

Scheming, secret arrows, and cold blades — Forgetting righteousness at the sight of profit, wielding power to dominate, plotting to seize wealth and property, killing and taking life. Wounding with secret arrows, killing with cold blades — cause and effect bound together, generation after generation without rest.

Slaughter, nets, and greed for food — For the sake of gluttony, the strong devour the weak. Driven by desire and greed, cruelty becomes second nature — trapping birds and fish, killing and harming life. And so humans and animals change places, and retribution never errs.

Favoritism and defiance of natural bonds — Heeding only a wife's words, favoring wife and children, forgetting parents and the laborious kindness of those who raised you; not respecting parents-in-law, not observing the Three Obediences and Four Virtues; a hen crowing at dawn — ruining the household.

b. Methods of Repentance

Human nature is originally truly good. But upon entering the Supreme Ultimate and the Qi Realm of Heaven, it transforms once into the qi-nature, becoming the human heart. Upon entering the Realm of Form, it transforms again into the substance-nature, becoming the blood-heart. Then the post-heaven yin and yang dual spiritual breaths enter through the mouth and nose as the three hun souls and seven po spirits — this is the soul, the consciousness-spirit. From this point the original nature grows dim, the qi-nature and substance-nature are exposed, and the blood-heart and consciousness-spirit take command.

Yet though the blood-heart and consciousness-spirit hold sway, the original nature, however hidden, never ceases to govern from the true center as master. Everything arises from the One and is not essentially different. Therefore, to clear the ten thousand differences and return to the one pure source, one must first wash the body, then wash the heart, then wash the nature. This is the method of "in urgency, treat the symptoms; afterward, rectify the root and clear the source."

If repentance does not trace sin to its source and eradicate it with the true heart, but merely mouths the words — "I have sinned in the past; I pray for forgiveness; grant me a fresh start" — this is lip-service repentance, like cutting grass without pulling the root: the blade passes, and the shoots sprout again. Ultimately it is labor in vain. One must first know the origin of sin, the cause of karmic debt — pull the vine to find the melon, trace the root to find the creeper. When the true root is found, bring forth the True Original Heart, swing the Sword of Wisdom, and sever it in a single stroke. Uproot and seal the source, and true-hearted repentance will follow naturally. What has already been committed is eliminated and eliminated again, growing gradually pure. What has not yet been committed has no root — how could it ever sprout?

1. Washing the Body (with water):

Close the Six Gates — observe the Four Prohibitions; guard the intentions as you would guard a city.

Keep the Refuges and Precepts — diligently practice the Three Refuges and Five Precepts.

Maintain a dignified bearing — humble, respectful, compassionate, harmonious and solemn.

Guard your words and deeds — the Three Awes, the Nine Reflections; words and deeds in accord.

The Four Dignified Manners — walking, standing, sitting, reclining: all with proper deportment.

2. Washing the Heart (with merit-water):

Lock the heart-monkey; tether the mind-horse.

Remove the Three Thoughts; destroy the Four Marks.

Restrain the Seven Passions; eliminate the Six Desires.

Stop the deviant heart; extinguish deluded thoughts.

Dismiss cleverness; sever scheming intelligence.

Still the spirit-breath; repent of past wrongs.

3. Washing the Past (with true repentance):

Refine the hun soul; master the po spirit.

Transform consciousness into wisdom.

Remove the blood-heart and substance-nature.

Eliminate the human heart and qi-nature.

Release the ten thousand ties.

Bring forth the true heart, repent until purified, and with the true conscience find liberation.

Break open the demons' circle; bring forth a new life.

Beyond these, there are eighty-one articles of repentance.

Chapter Summary:

1. Whose homeland is the Eastern Earth?
2. What are the benefits of Wuling's Peach Blossom Spring?
3. Why must one repent before entering Penglai?
4. Explain the washing of the body, the washing of the heart, and the washing of the nature.

Part Three — Chapter 7: True Filial Piety

第七章　真孝道

Of all conduct, filial piety comes first. The beginning of filial piety is to protect the body. The Classic of Filial Piety says: "The body, hair, and skin are received from one's parents — one dare not damage them. This is the beginning of filial piety."

Consider how parents' love for their children knows no limit. As Confucius said: "Parents worry only about their children falling ill." From this we know how deeply parents love their children, fearing only that the child's body may suffer harm — anxious day and night. When the child goes out, they lean against the doorframe and watch all day, fearing some unforeseen misfortune. Since our bodies are born of our parents, those who are children should at all times take care of their bodies, not allowing illness or injury to cause their parents grief. Only then can this be called the beginning of filial piety.

From this perspective: the body, hair, and skin are received from one's parents, and naturally one must not allow the slightest damage, returning the body whole to one's parents. This may be called great filial piety. But the original nature was received from Heaven, and this must be preserved all the more carefully — kept like a golden vessel without crack or blemish, and returned intact to Heaven. Only then can this be called the ultimate filial piety. This is the principle of heaven and earth, and goes without saying.

Our nature-and-life arises from the truth of Wuji, harmoniously blending with the essence of the Two Fives of Taiji — wondrously merged and condensed into our bodily life. Therefore it is called "nature-life" (性命). Nature is the pre-heaven truth; life is the post-heaven false body. The true governs from within the false, as a house has its inhabitant. The false depends upon the true to stand, as a motorcar depends upon its driver. Therefore it is said: the true and the false depend upon each other as nature-and-life. Master Zhou Dunyi said: "The truth of Wuji and the essence of the Two Fives wondrously merge and condense."

The altar poem of the Eternal Mother says:

When the Two Fives meet, nature and life are complete;
When the Three Fives condense, they link humanity and Heaven.

What are the Two Fives? The eyes — that is, yin and yang. In Heaven they are the sun and moon; in the human being they are the two eyes.

What are the Three Fives? When the nature is added — one more Five. The nature is the truth of Wuji; this is called the True Five.

If one can understand this principle, one will know that the true nature and the false body unite as one to form a human being. Without the true nature, the false body cannot stir. Without the false body, the true nature has nothing to depend upon. Therefore both are indispensable. The Great Learning says: "Things have root and branch; affairs have end and beginning. To know what comes first and what comes after — this is near the Dao." Nature is the root; the body is the branch. The root is weighty; the branch is light. A thing without its root is like water without a source — cut off from its source, the flow does not last long. Therefore it is said: "To water the branches and leaves without nourishing the root and trunk is futile."

Now that root and branch, weighty and light, are understood, one may ask: why did Confucius only speak of the post-heaven false body — that it must not be damaged, as the beginning of filial piety — yet never mention the pre-heaven original nature as the ultimate filial piety?

This is because Confucius advocated practice above all and valued what could be verified. In every matter, he drew near from the body and reached far through things, so that people could easily know, easily see, easily verify, easily awaken, and easily practice the ordinary Way. His intention was to lead people upward from lowly ground, from near to far, from the human Way to the heavenly Way. Though his words seem plain, their meaning runs deep, grounded in an enduring foundation that makes the Way easy to understand and easy to practice. But the mysteries of the great Dao cannot be known through a single telling. The true scriptures cannot be openly inscribed upon paper — they can only be secretly embedded everywhere, awaiting the Third Epoch's restoration of the True Confucianism.

The "Lilou" chapter of the Mencius says: "Of the three forms of unfiliality, having no posterity is the greatest." Mencius also says: "To preserve one's heart and nurture one's nature — this is how one serves Heaven." These words are nothing less than an exhortation to know that the nature bestowed by Heaven is the truest part of a human being, most worthy of reverence. Do not damage its virtue; do not harm its original state. Return to the root and restore one's destiny to the pre-heaven — then may the Eternal Mother say that one truly serves Heaven. This alone is the pure and ultimate filial piety.

Likewise: "The Dao cannot be departed from for even a moment; what can be departed from is not the Dao." "When three walk together, there must be one who can be my teacher." "The golden oriole rests upon the corner of the hill." All these sayings point to the supreme preciousness of one's original truth, which must never be separated from — much less damaged.

From this we can see: Confucius never failed to speak of the heavenly nature that must not be damaged. But the true heavenly Dao is the absolute truth of the universe, the secret teaching of a thousand ages, a separate transmission outside the formal teachings — it could never be spoken openly or revealed directly. For this reason, the Buddha's supramundane discourses often employed the method of "speaking here while meaning there." No matter how brilliantly the surface meaning is adorned, the ultimate truth cannot be plainly pointed out. It is as if language itself were used to conceal the truth — kept secret, never lightly spoken. Thus its mysteries are difficult to glimpse.

As for Laozi's absolute discourse — though it takes the natural order of the universe and the truth of the great Dao and pours them out as water through a funnel, concealing nothing, hiding nothing, laying all bare before the world — still, the language and phrasing of his scripture makes one feel it is unfathomably deep and profound, with no way to penetrate or connect. Though unlike the Buddha's "kept secret and never lightly spoken," Laozi's way is "spoken but not easily known." What is not easily known cannot easily be penetrated in principle. Without penetrating the truth, how can one practice? If one forces practice, the result is like gazing at mountain colors through snow, or watching the moonlight on an autumn night — distant and impossible to grasp.

For this reason, Confucius led people from the easily known, easily practiced human Way into the heavenly Way. Though he did not speak of the supramundane teaching, within his worldly teaching the supramundane was invisibly contained.

"Of the three forms of unfiliality, having no posterity is the greatest" — the hidden meaning is this: Heaven has bestowed upon us a spiritual nature and sent us down to the Eastern Grove so that we might embody the Eternal Mother's compassion, transmit Heaven's teaching on her behalf, save and deliver all beings, and guide those who come after to return to their origin and recognize the Mother. To have no "posterity" — no future students to guide home — this is the great unfiliality.

"To preserve one's heart and nurture one's nature — this is how one serves Heaven." This too is nothing but the worldly teaching concealing the supramundane, an embedded mechanism awaiting the end of the Third Epoch. Its hidden meaning: the human nature is received from Heaven, and one must overcome the self and return to propriety, forever preserving one's original face — preserving it, nurturing it, so that it shines complete and whole, to be offered back to heaven and earth. Do not bring disgrace upon the ancestors. Do not leave fault to the descendants. Only then can one truly serve Heaven and be called a person of the ultimate preservation.

Observe the Selection of Immortals for the Third Epoch — the charter jointly established by the Three Teachings (a portion is quoted here):

"In this universal salvation and gathering-in, the Five Relationships and Eight Virtues are honored. In the last selection of the Heavenly Sovereign, the Eternal Mother made her instructions clear. At the time of the Noon Assembly and the Yánkāng Kalpa, the great Dao returns entirely to the house of fire. Those who violated the discipline and secretly abandoned pure cultivation shall not be ranked among the selected immortals.

The highest class of Buddha-Immortals take full filial piety and brotherly love as their standard. Establishing merit, establishing virtue, establishing one's words — such are seated upon the highest lotus throne. Loyal ministers, righteous men, and true husbands fill the ranks of Arhat and Vajra. The cautious, sincere, and propriety-keeping Confucians, who know shame and establish reputation and integrity, are elevated one rank to Golden Immortal, wandering freely in the Jade Gardens and the Golden Palace. Women who achieve both filial piety and chastity are given the rank of First-Grade Bodhisattva. Those who fulfil the Four Virtues and Three Obediences are ranked as Second and Third Grade . . ."

From this charter it is clear: in the selection of Buddhas and immortals, the Five Relationships and Eight Virtues are paramount, and full filial piety and brotherly love stand highest of all.

Chapter Summary:

1. How should one treat one's post-heaven parents to be called greatly filial?
2. How should one treat one's pre-heaven parent to be called ultimately filial?
3. "Of the three forms of unfiliality, having no posterity is the greatest" — explain the surface meaning and the hidden meaning.

Part Three — Chapter 8: Exhausting the Self and Exhausting the Nature

第八章　盡己盡性

1. Exhausting the Self

The human body is a small heaven and earth. All things are complete within us. Within our nature there is every virtue and every goodness, innate knowledge and innate ability, the five eyes and the six penetrations, true wisdom and real understanding — nothing is lacking. Yet when we fell into the post-heaven world, principle became faint and qi became dominant. We drowned in sound and color, were veiled by material desire. We sought only to know others but not to know ourselves.

To know others — to know the external — this is called cleverness. To know oneself — to know the internal — this is called inner illumination. For every measure of cleverness directed outward, there must be one measure of impurity within. For every ten measures of cleverness directed outward, there must be ten measures of damage within. Thus outward brilliance parades itself abroad while inner illumination dims within. One blinds one's own luminous clarity. The ten thousand virtues and ten thousand goodnesses, the innate knowledge and innate ability that were always within — all are buried and cannot be used. The five eyes and the six penetrations, the true wisdom and real understanding — all are locked away and cannot open. The wisdom-nature does not appear; the consciousness-spirit takes charge. From this point on, one chases falsehood and loses the real, clings to existence and grasps at emptiness. Existence and emptiness generate each other, afflictions multiply upon afflictions. The heart has no master; the will drifts like duckweed. One turns from brightness into darkness, lives an entire lifetime upside down, and in the end can never attain the bright and luminous great Dao.

If you wish to study the Buddha and walk the Way, then your spiritual energy must never be paraded outward. Your cleverness must never be used externally. Reduce selfishness, diminish desire, and concentrate solely on inner illumination. Practice this day after day, and in time the original nature will shine again with redoubled brightness. The heart's virtue will flow forth of its own accord. The True Buddha and the Correct Dharma will appear before you of their own accord. And then — how could you merely know others? Heaven and earth, past and present — there will be nothing you do not know. This is what is called "exhausting the nature and knowing the life-mandate" — overcoming the self and returning to propriety. Naturally the nature settles and the heart clears, the will grows still and the spirit congeals, the breath returns and the essence advances, and the elixir crystallizes into a perfect sphere. As the saying goes: "When the golden essence returns to the golden chamber, one bright pearl never departs again." Therefore the one who cultivates the Dao must first exhaust the self and exhaust the nature, and afterward exhaust others and exhaust things — then the Dao of all ten thousand things is complete.

The sage's nature is exhausted.

Here a portion of Chapter 33 of the Dao De Jing on Exhausting the Self is cited to illuminate the teaching:

"The transformative nourishing of heaven and earth is nothing more than exhausting the Dao. The luminous virtue of the sage-king is nothing more than exhausting the heart. To exhaust the Dao is yin and yang — without yin and yang, heaven and earth cannot exhaust the Dao. To exhaust the heart is sincerity and clarity — without sincerity and clarity, the sage-king cannot exhaust the heart.

Therefore heaven regards all things as one body; the sage-king regards all the people as one heart. To regard all things as one body is to be solemnly ceaseless — in the Great Unity there is no difference, no distinction between sage and common, great and small. To regard all the people as one heart is to be purely unified and never separate — the Heavenly Virtue without partiality, not employing the functions of seeing, hearing, eyes, and ears.

The uses of seeing and hearing through eyes and ears are not the innate knowledge of the Heavenly Virtue, not the real truth of sincerity and clarity. What is seen has form — but the formless cannot be seen. What is heard has sound — but the soundless cannot be heard. Such seeing and hearing only perceive the external; they have never perceived the internal. One who uses them alone cannot be called a person who knows the self and conquers the self. One who sees and hears only in this way will never avoid losing one's proper place" — that is, losing one's original truth, the ground of the supreme good — "and will never achieve death without perishing."

2. Death Without Perishing Is Longevity

Why do human beings live and die? Because their spirit-energy leaks outward. Inwardly they never stop plotting and scheming, thinking wildly day and night — and this robs them of their essence. Outwardly they never stop contending for fame and seizing profit, indulging desire and ruining propriety, their hearts troubled and their thoughts scattered day and night — and this dissipates their breath. They chisel away at their nature and lose their heart. They are confused about emptiness and cling to existence. They take the false for the real and treat the real as false. They pursue the branch and damage the root. This is why whoever has birth must also have death. When the great limit arrives, the false body — a temporary compound of the four elements — scatters apart. Breath dissipates, spirit departs, and one falls at last through the gates of the ghosts. All this is because one could not know the root and source of one's own nature and life, did not know to nourish the root and strengthen the foundation — could not exhaust the self.

The one who cultivates the Dao, if they can truly understand the wonder of the killing mechanism reversed — the so-called killing mechanism reversed means this: "When the heart dies, the spirit lives; when the heart lives, the spirit dies" — this is its application — once they know its marvelous reversal, they should naturally cultivate in reverse, escaping the mechanism of death to enter the mechanism of life. How could one slip out of the gate of life and fall into the gate of death?

If one can awaken to this principle, then the substance of one's nature becomes empty and luminous, forever preserved and never dimmed. One's body may become one with the Great Void. One's longevity may become one with creation itself. One's heart endures through all kalpas without ceasing. This is what is called true longevity.

The Chìwén Dònggǔ Jīng (赤文洞古經, The Red-Script Scripture of Penetrating Antiquity) says:

Heaven obtained its truth — therefore it lasts.
Earth obtained its truth — therefore it endures.
Humanity obtained its truth — therefore it has longevity.

This is precisely the meaning.

In the text, "death" means the death of the false heart. "Not perishing" means not perishing in one's dharma-nature. When the false heart is dead, the dharma-nature naturally abides forever. Therefore the sages of old did not regard death as death — they regarded failing to understand the Dao as death. They did not regard life as life — they regarded understanding the Dao as life. Once the great Dao is understood, the body may die but the nature does not die; the form may perish but the True Self does not perish. One's dharma-nature is neither born nor unborn, neither damaged nor destroyed, neither ancient nor modern — it abides permanently, always present. Though one does not count one's longevity, the reckoning of longevity is without end.

Most people in the world do not know to preserve the longevity of the pre-heaven True Self. They know only to preserve the longevity of the post-heaven false body. But they do not realize that cherishing the false body's lifespan damages the pre-heaven original truth — just as one who wishes water to flow endlessly while blocking its source. When the pre-heaven original truth is lost, the post-heaven false body follows it into extinction. In the end the body dies and the soul enters the cycle of reincarnation, never transcending birth and death. How could one ever ascend to the other shore?

Therefore the cultivator must remove the false and eliminate delusion, forever guarding the original truth, so that the original nature shines complete and returns to the root, restoring life to its source. The body may die, but the spirit endures through ten thousand ages without destruction — like Śākyamuni, the Buddha Ancestor; like the Supreme Lord, Laozi; like the great sage Confucius. These may truly be called "death without perishing is longevity."

Chapter Summary:

1. What does it mean to "exhaust the nature and know the life-mandate"?
2. What does it mean that "death without perishing is longevity"?
3. Explain the wondrous application of the killing mechanism reversed.
4. The sages did not regard death as death — what did they regard as death?
5. The sages did not regard life as life — what did they regard as life?

Part Three — Chapter 9: The Way of the Obedient and the Reverse

第三篇第九章　順逆之道

The ancients said: “Those who follow Heaven flourish; those who oppose Heaven perish.” To follow Heaven is to follow Heavenly Principle. To oppose Heaven is to oppose Heavenly Principle. And what is Heavenly Principle? It is none other than our true nature — the good heart, the heart of the Way. The Doctrine of the Mean says: “To follow the nature is called the Way.” Those who act in accord with their original nature act in accord with Heavenly Principle and the good heart. All their deeds are righteous and free of crookedness — and so they flourish. Those who do not follow their original nature, who recklessly serve the human heart and the blood-heart, act in violation of Heavenly Principle and against the good heart. All their deeds are crooked and devoid of righteousness — and so they perish.

When human beings are born, they descend from Heaven — hence the term “descending birth.” Those who become immortals and buddhas rise from below to above — hence the term “ascending.” The ancients said: “Cultivating the Way is like climbing a tall pole — coming down is easy, going up is hard.” It is like sailing with the wind behind you, riding with the current — naturally it is easy. But sailing against the wind, rowing against the current — that is hard upon hard. And so of all who live in this world, those who fall into the cycle of reincarnation number nine out of every ten — or ninety-nine out of a hundred. Those who transcend birth and conquer death number scarcely one or two among ten thousand. Why is this? Because the True Way proceeds in reverse — it is like forcing a river’s waters to flow uphill to the mountain summit. Moreover, the True Way has no form. It is without sound, without scent. True emptiness that is not empty. Form that is not form. Human eyes are eyes of flesh, and eyes of flesh can see what has form but cannot perceive what is formless. And so the Book of Changes says: “Approach it and you cannot see its head; follow it and you cannot see its tail.” If one cannot clearly see its form, if one cannot hear its voice with one’s ears — how can one thoroughly comprehend its true principle? Without understanding its true principle, how can one give rise to faith? Without firm faith, one will not commit to the effort of a death-defying struggle. And without that death-defying effort, how can one row against the current? This is what is meant by the saying: “Following the current produces ghosts; reversing the current produces immortals.”

Yet though water’s nature is to flow downward, it can still be raised to mountain heights and upper stories. Though rowing against the current means gaining inches while losing feet, one still reaches the upper stream in the end. Why? For one reason: when the road ahead offers no other path, one summons the soaring ambition that pierces the clouds. For another: when one’s position is low and weak, one rouses the eagle’s heart to soar. When Confucius was besieged in the lands of Chen and Cai, he turned to his two or three disciples and said: “The straits of Chen and Cai — this is my good fortune. It is your good fortune too.” Know this: adversity is the very genesis of resolve.

Yet though cultivation of the Way is indeed like sailing against the wind — if one applies the utmost sincerity of heart and summons the soaring ambition that pierces the clouds, it is not as difficult as holding Mount Tai and leaping over the North Sea. Look at the books of Confucius and Mencius: they teach people loyalty, trustworthiness, propriety, righteousness, integrity, and a sense of shame — the Three Bonds and the Five Constants, human relationships and moral conduct, self-cultivation and governance. Though the precepts are many, all of them amount to nothing more than the plain, level Way of the world — flat ground with no steep ascent, easy to know and easy to practice. Men and women, old and young — all can easily walk this path.

An ancient sage said: “Settle the original root in your heart, and then you may speak of the heart’s completion. Exhaust the common Way of the world, and only then may you discuss leaving the world.” As for the Buddhist scriptures and their teachings of the Buddha-dharma — though there are a thousand sutras and ten thousand methods, a thousand gates and ten thousand doors — if one investigates them carefully, they are all entirely plain and easy, with nothing strange, hidden, or heterodox about them. For one with true aspiration for the Way, a single awakening penetrates ten thousand methods. How could there be anything so difficult that it cannot be practiced?

As for Laozi’s Dao De Jing, it too never speaks of clumsy filling methods. It teaches only the purification of body and mind, the removal of material desire, the knowledge of the wonder within void-emptiness, the realization that clinging to form is error, the futility of forced action, and the true gain of non-action — all methods of Nature-Work, and none of them difficult to know or to practice.

The sole difficulty arose in the Red Sun era, when the great Dao was kept in the utmost secrecy and transmitted only in private, one teacher to one disciple — and one had to cultivate first before receiving the transmission. Even those with the strongest aspiration for cultivation, without an Enlightened Teacher to open their understanding — and since the true scripture is not written in paper characters — could not glimpse even the barest outline of the great Way. Lost and without a thread to follow, with no idea where to begin, seekers of the Way in their burning urgency thought and struggled to the point of exhaustion. The Daoist Wei Boyang then invented the method of “drawing from Kan to fill Li” — subduing the dragon and taming the tiger, ascending against the current to heaven, lead and mercury fusing, the infant and the maiden meeting, setting the furnace and establishing the cauldron, civil simmering and martial refining — all manner of Life-Work. But this method was extremely difficult. And cultivating Life-Work alone without cultivating Nature-Work still belonged to the middle vehicle — it could not transcend birth and death. And so the ancients said that to become immortals and buddhas, one had to pass through three great asaṃkhyeya kalpas before achieving the Way.

How different is the cultivation of Nature-Work! This is the method of dual cultivation of nature and destiny — the upper vehicle. Moreover, the cultivation is plain and easy, easy to practice and easy to follow. Whether at home or leaving home, in the dust or departing the dust — one can readily awaken oneself and awaken others, accumulate merit and establish virtue, rescue and ferry all sentient beings rather than perfecting oneself alone. Furthermore, one first receives the transmission and then cultivates — the moment the mysterious aperture is opened, wisdom manifests at once. As it is said: “When one method is penetrated, ten thousand methods are penetrated.” This may truly be called the easy within the easy.

The Dao is not far from people. The Buddha is within our hearts. Why seek far away? It is right here at the heart. To seek the heart, to seek the Buddha — there are only two words: sincerity and faith.

When one heart turns toward the Way,
ten thousand evils naturally dissolve.

Everyone has a wordless true scripture —
not written with paper, brush, or ink.
Unfold it and there is not a single word,
yet day and night it radiates light.

The true scripture is not like the paper scripture.
Seeking scripture on paper is labor in vain.
If someone penetrates the meaning within,
they rest secure in majestic immovability.

Three to five years of diligence —
a thousand ten-thousand springs of happiness.
Endure the bitterest of bitter,
and become a person above persons.

Consider: Śākyamuni abandoned the throne and practiced austerities on Snow Mountain. The Yellow Emperor left his kingdom and visited Kongdong to seek the Way. Zhang Liang refused the title of State Preceptor and studied the Way under Master Red Pine. Zhongli Quan left his generalship and cultivated in seclusion at Mount Zhongnan. Lü Zu, Han Xiangzi, and Luo Nian’an — all holders of the highest examination rank, all ministers and chancellors — abandoned wealth and glory to seek immortality. Guanyin, the Ancient Buddha; Mañjuśrī Bodhisattva; Samantabhadra Bodhisattva; Líshān Mǔ; Liu Suzhen; He Xiangu — all were princesses or palace daughters who awakened to the Way.

Chapter Summary:

1. Why is cultivating the Way called “proceeding in reverse”?
2. How does one cultivate Life-Work?
3. How does one practice dual cultivation of nature and life?
4. Why did cultivators in ancient and modern times have to pass through three great asaṃkhyeya kalpas?

Part Three — Chapter 10: Strictly Observing the Precepts

第三篇第十章　嚴守戒律

1. What Are Precepts and Discipline?

"Precepts" (戒) means vigilant caution and restraint. "Discipline" (律) means order and regulation — the plumb line and carpenter's square. When a nation establishes laws and orders the people to obey them, these are called "laws." When the Buddhist scriptures and sacred canons establish refuges and precepts and order the faithful to strictly observe them, these are called "precepts and discipline."

Buddhism has the Three Refuges and the Five Precepts. Confucianism has the Three Bonds and the Five Constants, the Three Admonitions and the Four Don'ts, the Three Reverences and the Nine Contemplations. Daoism has the Three Flowers and the Five Qi, the Three Purities and the Five Phases. All of these are the plumb line and carpenter's square of cultivating the Way. One must be vigilant from beginning to end, cautious and watchful, never slack or indulgent — this is what "precepts and discipline" means.

Furthermore, purifying the Three Karmas, guarding against the Five Pungent Plants and the Three Aversions, the Five Demons and the Three Poisons, the Seven Emotions and the Six Desires, the Three Minds and the Four Appearances, the Ten Evils and the Eight Corruptions — all of these should be guarded against from first to last, never allowing them to encroach. This too is nothing other than precepts and discipline.

2. What Do Precepts and Discipline Accomplish?

Precepts and discipline are the ink-line and plumb-mark of the cultivator.

Cultivating the Way prizes true knowledge and genuine practice. One who acts recklessly without true knowledge is like a blind man riding a blind horse — indifferent to the danger he cannot see. One who possesses true knowledge but does not practice is like a damp pillar-stone that senses the weather yet lies silent and cannot speak.

Therefore, although a cultivator may read the scriptures broadly, master the sūtras and commentaries thoroughly, receive the teacher's transmission of the subtle marvel, and hear the former worthies' explanations in full detail — though their knowledge is complete from head to tail, their practice may be neither one thing nor the other. Knowing yet seeming not to know, practicing yet seeming not to practice — the great Way is hard to achieve and immortal-buddhahood hard to attain, all because one cannot strictly observe precepts and discipline.

For this reason, all Three Teachings place the highest importance on precepts and discipline. Buddhism has the Three Refuges and Five Precepts; Confucianism has the Three Bonds and Five Constants; Daoism has the Three Flowers and Five Qi. These are the great canon of regulatory teaching and the true teacher of the cultivator. Therefore, when the Tathāgata Buddha was about to enter final nirvāṇa, he pointed to the Prātimokṣa — the precepts and discipline — as the true teacher of all his disciples. There was good reason for this.

The scriptures of the Buddha consist of three baskets: sūtra, vinaya, and abhidharma. The sūtra basket and the abhidharma basket constitute "transformative teaching" (化教) — they teach the mind. The vinaya basket constitutes "regulatory teaching" (制教) — it disciplines the heart. Transformative teaching instructs the reason and awakens innate moral knowledge and ability. It enables one to understand the profound subtlety of the Heavenly Way, the origin and source of human nature, the priority between nature and life-destiny, the relative weight of body and heart, the mystery of creation, and the practice of returning to the Void. This is the transformative teaching of inquiry and learning.

But cultivators too often seek only to know more and to be more capable, without attending to genuine practice. In the end, it is merely "Zen on the lips" — like a crocodile that swallows scriptures: though its belly is full of holy texts, how can it achieve the Way?

Therefore the vinaya basket — the regulatory teaching — is the heart of the sūtra canon and the formless true teacher of the cultivator. This is because regulatory teaching can restrain the blood-heart, check deluded thoughts, and make one vigilant and fearful of crossing the bounds. It compels one to practice in person, not daring to act wildly on whim.

Thus the function of precepts and discipline is equivalent to the Confucian practice of "watchfulness in solitude" (慎獨). Even in a place where no one sees or hears, one maintains inner vigilance, watching and restraining one's own heart. This alone can transform a person into one of sincere intention and upright heart. Only then can one "practice all good deeds and benefit all beings." The dharma-teachings learned through transformative teaching must rely on these precepts and discipline to be put into actual practice. Only then can one enter the genuine path of true cultivation — awakening oneself and awakening others, saving oneself and saving others — the foremost achievement of attaining the Way and becoming a sage and a buddha.

The Three Refuges (三皈)

Buddha — Cultivating the wondrous nature of True Suchness, the Buddha-nature. This is the Original Spirit (元神), the Buddha-Treasure (佛寶).

Dharma — Awakening to the Buddha-nature and bringing forth wondrous wisdom. This is the Original Qi (元氣), the Dharma-Treasure (法寶).

Saṅgha — Relying on wisdom, awakening to the Way, advancing vigorously in practice. This is the Original Essence (元精), the Saṅgha-Treasure (僧寶).

The Five Precepts (五戒)

Killing — Refrain from taking life and harming living beings. Though ants and insects are small, do not injure them. Harbor no cruel thoughts or malicious intent. Embody Heaven's virtue of cherishing life.

Stealing — Refrain from stealing goods and seizing wealth. Though a cultivator may not stoop to petty thievery, not a single blade of grass, not a tree, not a needle, not a thread may be taken for oneself. Always maintain a heart of integrity.

Lust — Refrain from illicit deeds and lustful conduct. Though one may never commit the act of climbing walls for clandestine affairs, one must not speak impure words, gaze upon improper sights, or chase after lustful thoughts. Always emulate the pure body of the immortals and buddhas.

Intoxicants — Refrain from wine and meat. Though one abstains from flesh and fat, one should not indulge in rich and heavy flavors either. Do not despise plain vegetables and simple fare. Always maintain the heart that all things are one body.

False Speech — Refrain from lying and reckless speech. Though a cultivator does not engage in boasting, when one promises a single thing or agrees to a single matter, word and deed must match, with no deception within or without. Always emulate the fixed order of yin and yang.

The Three Bonds (三綱)

The sovereign is the exemplar for the minister.

The father is the exemplar for the son.

The husband is the exemplar for the wife.

The Five Constants (五常)

Benevolence. Righteousness. Propriety. Wisdom. Trustworthiness.

(For explanation of the Three Bonds and Five Constants, see Chapter 2 of this Part.)

The Three Admonitions (三戒)

In youth, guard against lust.

In manhood, guard against quarreling.

In old age, guard against greed.

The Three Reverences (三畏)

Stand in awe of Heaven's mandate.

Stand in awe of great ones.

Stand in awe of the words of the sages.

The Three Flowers (三花)

Essence = the Lead Flower.

Qi = the Silver Flower.

Spirit = the Gold Flower.

The Three Purities (三清)

Supreme Purity — Refine Essence into Qi and return to Supreme Purity.

Great Purity — Refine Qi into Spirit and return to Great Purity.

Jade Purity — Refine Spirit into Void and return to Jade Purity.

Purifying the Three Karmas (淨三業)

Bodily Karma — Refrain from killing, stealing, and lust to purify bodily karma.

Verbal Karma — Refrain from lying, flattering speech, double-tongued speech, and harsh words to purify verbal karma.

Mental Karma — Refrain from greed and anger, and eliminate impure thoughts to purify mental karma.

The Four Don'ts (四勿)

Look not at what is contrary to propriety.

Listen not to what is contrary to propriety.

Speak not what is contrary to propriety.

Make no movement contrary to propriety.

The Three Aversions (三厭)

Heaven abhors: fowl.

Earth abhors: beasts.

Water abhors: aquatic creatures.

The Five Pungent Plants (五葷)

Green Onion (蔥) — Damages the kidneys, depletes water-qi.

Chives (韭) — Damages the liver, depletes wood-qi.

Shallots (薤) — Damages the spleen, obstructs earth-qi.

Garlic (蒜) — Damages the heart, extinguishes fire-qi.

Asafoetida (渠) — Damages the lungs, disperses metal-qi.

The Five Qi and the Five Emperors (五氣)

Liver — Wood — Green Qi — the Green Emperor of the East.

Lungs — Metal — White Qi — the White Emperor of the West.

Heart — Fire — Red Qi — the Red Emperor of the South.

Kidneys — Water — Black Qi — the Black Emperor of the North.

Spleen — Earth — Yellow Qi — the Yellow Emperor of the Center.

The Five Phases (五行)

Metal, Wood, Water, Fire, Earth — corresponding to the Five Qi above.

The Nine Contemplations (九思)

In seeing, contemplate clarity.

In hearing, contemplate acuity.

In countenance, contemplate warmth.

In manner, contemplate respectfulness.

In speech, contemplate loyalty.

In affairs, contemplate reverence.

In doubt, contemplate inquiry.

In anger, contemplate the consequences.

In seeing gain, contemplate righteousness.

The Three Corpse-Spirits (三尸)

The vital soul is named Péng Jū (彭琚). It governs the upper burner and resides at the Jade Pillow Gate (玉枕關).

The sentient soul is named Péng Qióng (彭瓊). It governs the middle burner and resides at the Spine-Squeezing Gate (夾脊關).

The spiritual soul is named Péng Qiáo (彭喬). It governs the lower burner and resides at the Coccyx Gate (尾閭關).

The Five Demons (五魔)

Craving for Lust — Luoshu Earth-Six, guǐ-Water. The essence of sensual arousal. It craves beauty and carnal pleasure. Craving for lust damages the essence; water is depleted.

Craving for Wealth — Earth-Eight, yǐ-Wood. The nature of temperament. It craves riches and luxury. Craving for wealth damages the nature; wood is depleted.

Craving for Status — Earth-Two, dīng-Fire. The spirit of deliberation. It craves glory and rank. Craving for status damages the spirit; fire is depleted.

Craving for Killing — Earth-Four, Metal. The ruthless aspect. It craves wine and meat. Craving for killing damages the sentiments; metal is depleted.

Craving for Supremacy — Earth-Ten, jǐ-Earth. The spirit of selfish intent. It craves grandiosity. Craving for supremacy damages the qi; earth is depleted.

The Seven Emotions (七情)

Joy — excess joy damages the heart.

Anger — excess anger damages the liver.

Sorrow — excess sorrow damages the lungs.

Fear — excess fear damages the gallbladder.

Love — excess love damages the spirit.

Hatred — excess hatred damages the sentiments.

Desire — excess desire damages the spleen.

The Six Desires (六慾)

These are the six roots of ear, eye, mouth, nose, body, and mind. Through what they see, hear, sense, and touch, they give rise to craving, desire, worldly toil, and entangling passions that veil the original nature. They nourish the blood-heart and the consciousness-spirit, producing wild thoughts and reckless deeds, exhausting the six spirits and causing one to fall into the six paths of reincarnation. The six desires are also called the six consciousnesses, the six voids, and the six thieves.

(For detailed explanation, see Part Two Chapter 8.)

The Three Minds (三心)

The Past Mind — must not be retained. Do not dwell on old matters of the past; do not keep them as dregs.

The Present Mind — must not be held. When events come, they appear; when they go, let them return to emptiness. Do not bind them to the heart.

The Future Mind — must not be raised. Do not anticipate or speculate or vainly hope or fantasize about future matters — such thoughts are empty labor without substance. As the Diamond Sutra says: "Do not count on the future; do not dwell on the past." This is the teaching of resolving the Three Minds.

The Four Appearances (四相)

The Appearance of Self. The Appearance of Others. The Appearance of Sentient Beings. The Appearance of a Lifespan.

(See Part Two Chapter 8.)

The Eight Evils (八邪)

Greed, Anger, Delusion, Attachment.

Wine, Lust, Wealth, Temper.

Cross-Comparison of the Three Teachings: Different Names, Same Meaning

The precepts of Buddhism, Confucianism, and Daoism correspond as follows — each protecting one of the Five Constants, one of the Five Phases, and one pair of organs:

Killing — If one does not refrain from killing, one lacks benevolence, wood is depleted, and the liver and gallbladder are harmed.

Stealing — If one does not refrain from stealing, one lacks righteousness, metal is depleted, and the lungs and intestines are harmed.

Lust — If one does not refrain from lust, one lacks propriety, fire is depleted, and the heart is harmed.

Wine — If one does not refrain from wine, one lacks wisdom, water is depleted, and the kidneys and bladder are harmed.

False Speech — If one does not refrain from false speech, one lacks trustworthiness, earth is depleted, and the spleen and stomach are harmed.

Chapter Summary:

1. What is regulatory teaching? What is transformative teaching?
2. Why must cultivators take precepts and discipline as their teacher?

Part Three — Chapter 11: External Merit and Internal Fruit

第三篇第十一章　外功內果

1. External Merit

External merit is the learning of the Outer Kingship — perfecting oneself and awakening others, ferrying people and ferrying the world, saving and delivering all sentient beings, winning back the human heart, transforming customs toward beauty, upholding the Way of the World, proclaiming transformation on behalf of Heaven, illuminating the ancestral Way, opening wasteland and sowing seeds, widely establishing boats of compassion. The Heavenly Mandate is paramount. The Buddha-dharma is supreme. Good speech and virtuous conduct are treasures. Honoring the teacher and revering the Way are the heart’s compass. Guard the precepts and follow the law. Be loyal, upright, and unbending. Give without attachment to appearances. Do not calculate the weight of your merit.

For sixty thousand years, cause and effect have accumulated layer upon layer. Through ten thousand generations, wrongdoing and karmic debts have piled endlessly. Without merit, how can the demons be cleared? Without virtue, how can wrongdoing be resolved? Therefore the cultivator of the Way must strive with utmost diligence — give wealth to support the Way, give the self to carry out the Way. Above, act in Heaven’s stead to carry out the Way of Heaven. In the middle, uphold the Way of the World. Below, practice the Way of Humanity. Perform acts of kindness at every moment. Do all manner of hidden good works. Dissolve accumulated wrongdoing into invisibility. Store up blessings for those who come after. This is what it means to establish external merit.

In cultivating the Way, one must accumulate Three Thousand Merits and Eight Hundred Fruits before the practice can be called complete — and only then can one achieve the Way. The Three Thousand Merits are: one thousand merits of the Way of Humanity, one thousand merits of the Way of the World, and one thousand merits of the Way of Heaven — proceeding from the Way of Humanity to the Way of Heaven, together they make the Three Thousand Merits.

One thousand merits of the Way of Humanity: Relieve people’s hunger and cold. Ease their hardship and distress. Give medicine and offer tea. Aid the destitute and support the imperiled. Transform evil into good. Transform the foolish into the wise. Build bridges and pave roads. Benefit the world and serve the people. Assist with coming-of-age ceremonies, weddings, funerals, and burials. Care for widowers, widows, orphans, and the solitary. When enough of this is done to make one thousand — that is the one thousand merits of the Way of Humanity.

One thousand merits of the Way of the World: In these latter days, the human heart has turned perverse — killing, stealing, lust, and wickedness; cunning deceit and treachery; bringing calamity to the nation and disaster to the people; defiance and unfilial conduct; no proper relations between old and young; moral bonds abandoned and all standards severed; the law broken and human relations corrupted; conduct no different from beasts. The decline of the Way of the World has reached the point of invoking this great catastrophe, and one can only sigh in sorrow. Those of the Way and virtue, those of talent and learning — at this time they must rise up with outstretched arms, lead by personal example, proclaim transformation on behalf of Heaven, promote the sagely Way, print morality books, discuss the Way and discourse on virtue, turn the human heart around, restore the Way of the World, awaken the foolish and lost, and rescue the declining customs. When this merit is sufficient to one thousand — that is the one thousand merits of the Way of the World.

One thousand merits of the Way of Heaven: Now that the Three-Period Catastrophe has arrived and all dharmas come to their end — the human heart grown greatly perverse, the Way of the World sinking toward destruction — Heaven in its compassion has widely opened the Universal Ferry, universally saving the Three Realms, specially descending the True Way to save hearts, to save from catastrophe, to save the teachings. Opening through the small-chaos catastrophe, creating the Great Harmony of the grand fortune. The divine saints of all heavens cannot even warm their seats, so busy are they with the rescue. A thousand buddhas and ten thousand patriarchs, day and night without rest — all to save the remnant souls and comfort the Mother’s heart.

We who are fortunate to encounter the True Way and meet an Enlightened Teacher should know that the Mandate of Heaven is precious and the mission is paramount. Act on Heaven’s behalf to carry out transformation. Benefit all sentient beings. Open wasteland and illuminate the Way. Establish many boats of compassion. Give wealth to support the Way. Give the self to save the world. Broaden the Way and renew the people. Do not refuse hardship. Do not fear difficulty. Welcome those above and receive those below. Together, complete the gathering-in of the circle. When this is carried out to one thousand — that is the one thousand merits of the Way of Heaven. This is what is meant by the Three Thousand Merits.

Yet once external merit is established, if internal fruit is not cultivated, then birth and death do not cease and the wheel of rebirth cannot be escaped. To have merit without fruit still belongs to the middle and lesser vehicles — one becomes nothing more than a spirit of the Qi-heaven or enjoys worldly blessings, unable to transcend the ordinary and enter the holy, unable to become an immortal or a buddha, unable to enjoy the pure blessing of neither birth nor death. The wheel of birth and death remains inescapable. Therefore one must receive the True Transmission from an Enlightened Teacher and understand the great Way — know the origin of the nature-root and the wondrous principle of creation: how the current flows downward from Principle to Qi to Form in successive transformation. This kind of cultivation is what is called internal fruit.

2. Internal Fruit — The Eight Hundred Fruits

Internal fruit is the completion of Inner Sagehood — returning from the Post-Heavenly to the Pre-Heavenly, from below to above, from end to beginning, carrying out the Nine Turns to Restore the Elixir.

First, sweep away the Three Hearts and Four Appearances. Still the heart-monkey and mind-horse. Unite the Three Buddhas and Six Spirits. Refine the hun-soul and subdue the po-soul. Purify the six sense-roots. Sweep clean the Eight Evils. Let go of all ten thousand attachments. Cease all deluded thoughts. Let the Three Flowers gather at the Cauldron and the Five Qi return to the Origin. Discard the human heart and blood-heart of the qi-form realm. Recover the bodhi-pure heart of the Way.

Carry out the Nine Stages of the Work, refining in earnest sincerity. When the practice is thoroughly matured, it is called the Nine Turns to Restore the Elixir. Each turn yields ninety fruits, together making the number of nine-times-nine — and this is what is called the Eight Hundred Fruits.

What are the Nine Stages of the Work?

1. Foundation-Building (築基)
2. Refining the Self (煉己)
3. Exploring the Medicine (探藥)
4. Obtaining the Medicine (得藥)
5. Advancing the Fire (進火)
6. Boiling and Refining (烹煉)
7. Warming and Nourishing (溫養)
8. Bathing (沐浴)
9. Withdrawing the Talisman (退符)

Foundation-Building: At the time of the upper elixir, sit upright with proper posture. The Mysterious Pass and the cinnabar field must connect in one breath. The Ren and Du meridians flow freely throughout. The two eyes are gently half-closed. Cut off all worry and forget all thought. Sit in silent stillness. Guard until stillness reaches its extreme and movement is born — when the breath in the cinnabar field becomes warm, this is called foundation-building. Cultivating thus, one attains ninety fruits.

Refining the Self: Refining the self means guarding against the heart-mind’s careless stirring, which would damage the foundation. All private desires in the heart must be completely removed. Do not let lustful thoughts arise. Seal the bellows. Only then can the heart of the Way become purely still. When the heart is purely still, the vital essence and qi of the entire body all gather in the cinnabar field — this is called refining the self. Cultivating thus, one attains ninety fruits.

Gathering the Medicine: The vital essence and qi gathered in the cinnabar field through foundation-building and self-refining — borrowing Sun Wukong’s golden-banded staff to break open the Three Passes, borrowing Zhu Bajie’s nine-toothed rake to open the nine apertures, collecting the true essence, the supreme treasure, gathering it as the three carts, plunging into the Yellow River, passing straight through the Three Passes, threading through the nine apertures, entering the Yellow Chamber to meet the Maiden. This is called ascending to Heaven against the current: drawing from Kan to fill Li, lead and mercury fusing, the Infant and the Maiden meeting, Metal and Wood merging, the Tortoise and the Snake coiling together, Heaven and Earth overturned, returning to the root and restoring the origin — from the Post-Heavenly returning to the Pre-Heavenly. This is gathering the medicine-elixir. Cultivating thus, one attains ninety fruits.

From this point — obtaining the medicine and placing it in the furnace — one advances the fire, boils and refines, warms and nourishes, bathes, and withdraws the talisman. Stage after stage of practice brought to completion, making the number of nine-times-nine. This is the Nine Stages of the Work — the Way of the Nine Turns to Restore the Elixir. (A detailed explanation of the cultivation method is found in Part Two, Chapter 16.)

Chapter Summary:

1. What are the Three Thousand Merits?
2. What are the Eight Hundred Fruits?
3. What are the Nine Stages of the Work?
4. What is the number of nine-times-nine?

Part Three — Chapter 12: The Five Steps and the Three Awakenings

第三篇第十二章　五步工夫與三覺

1. The Confucian Five Steps

The Five Steps are Settling, Stillness, Ease, Discernment, and Attainment. To practice them, one must first receive from an Enlightened Teacher the pointing-transmission of the wondrous pass, know the source of nature-principle and find rest in the place of Supreme Good, recognize the wondrous existence within nothingness, and the wondrous abiding within formlessness. Then one purifies the heart and lessens desire, upholds Yan Hui’s Four Restraints, follows Zengzi’s Three Reflections, embodies the teaching of “thinking without evil” from the Analects, and constantly rests at the place of “just so.” Then the nature settles and the spirit becomes luminous. Overcoming the self and restoring propriety, one naturally passes from thinking to non-thinking, from purposeful action to non-action. Cut off lustful thought and remove mixed desire. Release the ten thousand attachments. Cease the deluded heart. In walking, standing, sitting, and lying down, the heart is still and the mind is clear. The spiritual light appears before one. Bright goodness returns to its origin. All ten thousand thoughts are silenced. All ten thousand dharmas return to one. One settles into Supreme Good. Only when one knows where to rest can one attain the work of Settling, Stillness, Ease, Discernment, and Attainment.

a. Knowing Where to Rest, Then Settling

Since humanity descended to be born, more than sixty thousand years have passed. The great Dao was abandoned and benevolence and righteousness arose. Benevolence and righteousness perished and the Way of the World declined. All under heaven wandered blindly on branching roads — lost sheep not knowing where they were going. Those who pursued the mundane drowned in the river of love and sank in the sea of desire. Those who pursued cultivation found it hard to meet an Enlightened Teacher, hard to understand nature-principle. The true transmission’s secret was a wall of iron and bronze — one could not find the gate to enter. None knew where to rest. Those who rested in the wrong place were like people forcing seedlings to grow by pulling them up, or like those who reached old age with nothing accomplished, gazing at the vast ocean and turning back. Those who do not know where to rest, if they study and practice alone, still cause no harm to the world. But those who rest in the wrong place pass error along as truth, and the poison spreads endlessly. Those with the resolve to cultivate the Way must first seek true knowledge, then truly practice. True knowledge is knowing where Supreme Good resides. True practice is resting at Supreme Good without moving from it. If one can rest without moving, body and mind both attain great settling. “Knowing” is the entry point, “resting” is the work, and “settling” is the result. Hence it is said: knowing where to rest, then settling is found.

b. Settling, Then Stillness

Stillness: when the heart has settled and come to rest, restlessness and delusion are naturally released. All ten thousand worries become clear. The deluded heart ceases in an instant. One sees phantom appearances and is not moved. One encounters ten thousand affairs and is not shaken. The heart is still and the spirit is at ease. The nature is settled and principle is bright. Perfectly still, utterly without obstruction — like a pool of stopped water, clear and deep; like the bright moon in a blue sky; like jade concealed in a mountain that makes the mountain shine; like a pearl hidden in an abyss that makes the river beautiful. The Way fills within; virtue flowers without. This is the time of Zhou Maoshu’s moonlight breeze after rain, and Master Yan’s contentment in his narrow lane with a bamboo bowl and gourd cup.

Stillness means the heart does not move, the spirit does not wander. Not a thought arises. Not a desire is born. When the heart is still, the qi harmonizes. In walking, standing, sitting, and lying down — in speech, in laughter, in every gesture — the bearing is solemn, the deportment dignified, the Way made visible. When the world is still, the people are at peace and all things prosper. Customs are beautiful, society harmonious. In every exchange — a splendid golden age.

c. Stillness, Then Ease

Ease: when the nature is still and the spirit luminous, all clouds of doubt are swept away. The heart abides in serenity. One follows the Middle Way effortlessly — hitting the mark without straining, grasping truth without deliberation. Speech and action are unified. Motion and stillness are one. This is Confucius following the heart’s desire without transgressing the rule, Mencius reaching in any direction and finding the source, and the time of “thought at ease, peacefully at ease” in the ancient writings. The heart is always settled. The mind is always at ease. The heart is broad and the spirit content — wide as the ocean, clear without being stilled, unmuddied when stirred. The nature is like the bright moon. The heart is like a bright mirror. Not a speck of dust adheres. Not a single affair disturbs. From resting comes settling, from settling comes stillness, from stillness comes ease. When the work reaches this point, all material desires are entirely consumed and all temperamental dispositions completely transformed. Inside and outside are pure and clean. The heavenly truth stands alone revealed. The Dao-body of perfect stillness and non-movement is established. The virtuous function of responding to all stimuli and penetrating all things is complete. When the heart is always at ease, the spirit is clear and bright, and body and mind are comfortable and serene. When the world is always at ease, all affairs are in order, and the Way of the World is peaceful and well.

d. Ease, Then Discernment

From settling through stillness to ease — this describes the movement from motion into stillness. When stillness reaches its extreme, motion is born. When motion arises and the heart stirs — this is called observation. Turning the gaze inward, illuminating within: removing the false and preserving the true, returning emotion to match the nature, dismantling false appearances, establishing dharma-appearances. Drawing the ten thousand disparate streams back to one root — this establishes the substance of the Great Learning. Discernment is the real wisdom generated from the true substance. It distinguishes right from wrong, separates good from evil, divides the crooked from the straight, and recognizes the true from the false. It becomes the principles for establishing oneself and the pattern for conducting oneself in the world. The jeweled mirror always bright — good and evil self-reflecting. The scale always level — not a hair’s breadth of error. Bright virtue is complete. The light of wisdom always shines. Knowing without deliberation, every action fitting. Though perfectly still and unmoving, yet responding to all stimuli and penetrating all things — this achieves the Great Learning’s grand function. Dao-substance and virtue-function are both complete. Natural knowledge and natural ability are fully present. When nothing occurs, all ten thousand considerations are silenced. When something occurs, not a single consideration is unfitting. Store the instrument and await the proper time. In poverty, perfect oneself alone. In prosperity, perfect all under heaven. In active transformation, renew the people. In quiet dwelling, stand firm without loss. Rectify oneself and transform others. Action and rest are entirely free. Enter any situation and find oneself naturally at ease.

e. Discernment, Then Attainment

The above work of Settling, Stillness, Ease, and Discernment has already illuminated substance and achieved function. The substance lacking nothing, the function naturally covering everything — the learning of the Great Person is complete and the Way of the Great Person is attained. Knowing Where to Rest is the entry point of the Great Learning. Settling, Stillness, Ease, and Discernment are the work of advancing cultivation and the results that follow.

Attainment is the completion of the Great Learning. Here every item finds its conclusion. If one has Ease without Discernment, then there is stillness without motion, meditation without observation — like dead ashes and dried wood. Motion and stillness cannot give birth to each other. Rest and activity cannot become one. The accomplishment of cultivation is unseen, and the wonder of function is absent.

If there is Discernment without Ease, then there is motion without stillness, observation without meditation. Motion and stillness lack ground, and restlessness causes many errors. From Ease through Discernment — substance is established and function is enacted, and the Way of the Great Learning is attained. Hence it is said: Discernment, then Attainment.

2. The Buddhist Three Awakenings (Three Steps)

a. Realizing Original Awakening

Original Awakening is the original face. The bodhi self-nature, originally pure, possesses all ten thousand virtues and ten thousand merits — natural knowledge and natural ability, the Five Eyes and Eight Penetrations. Originally without thought or deliberation, without consciousness or knowing, yet in truth there is nothing it does not think, nothing it does not consider, nothing it does not perceive, nothing it does not know. Though perfectly still and unmoving, it responds to all stimuli and penetrates all things. The source from which all powers issue, the origin from which all dharmas arise — the prajna wisdom is within this.

b. Developing Initial Awakening

Relying on the good virtue of Original Awakening and the real wisdom of natural knowledge and natural ability — through the inner fumigation of one’s own nature and the outer fumigation of the Dharma teachings — wondrous wisdom arises. Deviant thoughts gradually depart. The deluded heart gradually ceases. What the Confucians call “human desire entirely purified, heavenly principle flowing freely” — the true original heart and the correct awakening-power naturally appear. This is the stage of removing the false to reveal the true and leaving delusion to enter awakening — the process of self-nature saving the self.

c. Reaching Ultimate Awakening

Through the development of Initial Awakening, one arrives at the generation of wondrous wisdom. With this wondrous wisdom, one cultivates with utmost effort — extinguishing the ten kinds of sentient-being mind and recovering the originally innate bodhi-mind. When it returns to perfect consonance with Original Awakening — not a thread of delusion remaining, not half a point of false appearance arising — without attachment, without confusion — then one has reached the complete truth of the original nature.

Correspondence of the Five Steps and the Three Awakenings:

Chapter Study Questions:

1. What harm comes from not knowing where to rest?
2. What harm comes from resting in the wrong place?
3. What happens when there is meditation without observation?
4. What happens when there is observation without meditation?

Part Three — Chapter 13: Dispelling Doubt and Resolving Confusion

第三篇第十三章　去疑解惑

1. Doubt and Confusion Are Life's Great Obstacle

Among all things there is true and false. Among people, too, there is false and true. Among principles there is the real and the empty. Among affairs, too, there is genuine and counterfeit. To fail to distinguish genuine from counterfeit, real from empty — this is called confusion. To have confusion and be unable to decide — this is called doubt. These two words, "doubt and confusion," are one of life's great obstacles. To be free of doubt and confusion, one must recognize true from false with perfect clarity, see through the real and the empty with perfect transparency, sort right from wrong with perfect discernment, and distinguish genuine from counterfeit with perfect precision. Then good and evil, crooked and straight, are judged in an instant — what confusion could remain? And when there is no confusion, then choosing and declining, going and staying, are already settled in the heart — and one may decide at once. What doubt could remain?

Therefore these two words, "doubt and confusion," must neither always be present nor always be absent. Toward what is true in principle and reality, there should be no doubt or confusion — for if there is, one loses the true and falls into the false. Toward what is empty and counterfeit, one must not lack doubt and confusion — for without them, one accepts the counterfeit as genuine and wanders astray.

In sum, doubt and confusion arise entirely from failing to distinguish true from false and failing to understand real from empty. To be free of doubt and confusion, one must recognize true from false and discern real from empty. How does one achieve this? Only by seeking the True Way and recovering the original heart of nature-principle.

2. Nature-Principle and the True Way

The True Way of Nature-Principle is the true principle of the Heavenly Mandate. It is endowed in us as our original nature — hence the Doctrine of the Mean says: "What Heaven mandates is called the nature." Within this nature-principle there is inherently natural knowledge and natural ability, true wisdom and wondrous insight, the Five Eyes and the Six Penetrations. Though perfectly still and unmoving, it responds to all stimuli and penetrates all things. There is nothing it does not know, nothing it does not illuminate. How could it fail to distinguish true from false? How could it fail to discern real from empty? Once true and false, real and empty, are clearly discerned — from where could confusion arise? And if confusion does not arise, there is no ground for doubt. Naturally one becomes resolute and decisive — removing the false and preserving the true, following the nature in one's actions, and avoiding the crooked path of doubt and confusion.

Hence it is said: "Following the nature is called the Way." Every person has the nature. The nature is the person's great Way. What makes a person human depends entirely on this nature. What makes a person complete depends entirely on this Way. The vastness of heaven, the depth of earth — neither can depart from this Way. True Heavenly Principle is the true original nature. The true original nature is the true great Way. If a person can restore this original nature, they are a true person — sages, worthies, immortals, and Buddhas all emerge from this. If one is blind to this original nature, one is a false person — sentient beings, ghosts, and beasts all enter from here.

The sages, worthies, immortals, and Buddhas of antiquity established their teachings and set forth doctrine to illuminate the True Transmission of Nature-Principle and the great dharma of the heart-seal. Their evidence is irrefutable. Confucius transmitted without inventing — he traced back to Yao and Shun, modeled himself on Kings Wen and Wu, and above he took measure from the cycles of heaven, below from the patterns of water and earth. Everything he set forth was rooted in the supreme principle of heaven and earth, the scriptures and canons of creation — without a single point of falsehood. All was a description of natural truth, without a word of empty speculation. The Buddha's teachings, too — the wondrous principles of the Three Baskets and Twelve Divisions of scripture — are all the real truth of his own realization and awakening. The Diamond Sutra alone is the Tathagata's heart-method, realized in the Buddha's own heart — the supreme secret of heaven and earth through all the ages, the hidden treasure passed down by lamp-transmission from Buddha to sage.

Relying on this great Way of human life, there is truly nothing to doubt and nothing to confuse. The words "doubt and confusion" dissolve naturally into invisible stillness!

3. Dispelling Doubt and Resolving Confusion

The cultivator of the Way must first and foremost recognize true principle, remove the false and deluded heart, and seek the true original nature so that the lamp of the heart shines always. With the sword of wisdom in hand, transforming consciousness into wisdom, driving out the false to seek the true — if one makes great vows and establishes sincere and upright faith, then confusion is resolved the moment it appears and doubt is dispelled the moment it arises. Advancing with courage, cultivating with sincerity and devotion — what demonic karmic force could gain entry? What crooked confusion could invade?

Yet worldly people often consider themselves clever. They cling to appearances and are blind to truth. They take true principle for hollow nonsense, the scriptures of the sages for heresy, the moral teachings for outdated pedantry, and deviant doctrines for civilization. Speak to them of the sage's principle and the True Way, and they dismiss it as superstition.

Yet when they hear the words of Yang and Mo — those voices one should flee from — they treat them as rare treasures and compete to follow. This is what is meant by "the great bell is cast aside while the clay pot roars like thunder." The decline of the world's Way is entirely brought about by the human heart itself.

They do not know that their cleverness has become their undoing. Having read a few new books and gained a half-understanding, they immediately fancy themselves modern and progressive thinkers. Without thoroughly investigating what is true or false, real or empty, harmful or beneficial, they blindly follow deviant doctrines and heretical teachings, chasing after the trends of the age. Speak to them of morality and benevolence — though they do not visibly cover their ears, they hear without listening, and shamelessly they slander and denounce. This is called a principle-obstruction (理障).

But let them hear lascivious words and sensual talk, or speak of dancing and free love — though they do not visibly open their mouths, they are already gazing with tender emotion and breaking into smiles. Such people often regard themselves as titans of civilization and stars of society, yet they do not know they have fallen into confusion and delusion. They place blind faith in fringe arts and minor techniques, chasing the novel and delighting in the strange, until they wander onto a false path. One misstep becomes an eternal regret. This is called a karmic obstruction (孽障).

And then there are those who cultivate the Way in name only. They do not study with care. Knowing only the surface, they consider their accomplishments profound. "The Way is obtained," they say, and "merit is accumulated." They think the great Way is only so much and learning goes no further. They do not know that they have merely scratched the surface and grasped the exterior without understanding the wondrous principle of true emptiness. Still clinging to appearances and seeking outwardly, still grasping at the false and blind to the true — when they encounter a trial from Heaven or a demonic test, they immediately doubt this and question that, shrinking back and refusing to advance. And if they meet the enticements of heterodox paths, they place blind faith in deviant arts and strange methods and wander into a crooked way from which ten thousand kalpas cannot turn them back. Worse still, they drag down nine generations of ancestors and seven generations of descendants to fall together into the abyss — becoming sinners of unfilial evil through all the ages. Is this not pitiful?

If one can truly sever all doubt and confusion, recognizing only that the Way is true and the principle is real — burying one's head in diligent effort, persisting to the very end, cultivating with genuine sincerity — then Heaven above observes, the spirits attend to one's thoughts, and the Heavenly Heart protects. Could the August Heaven ever fail a person who does this? The Doctrine of the Mean says: "Sincerity brings clarity." This is no false promise.

Chapter Study Questions:

1. From what do doubt and confusion arise?
2. What must one do to resolve doubt and confusion?
3. What benefit and harm come from doubt and confusion?

Part Three — Chapter 14: Trials and Demons

第三篇第十四章　考魔

1. The Meaning of Trials and Demons

"Kǎo" means trial — to test the true from the false, and thereby to increase one's capacity for what was not yet possible. "Mó" means demonic tribulation — to afflict the will, and thereby to diminish one's faults. The saying goes: "Without trials one cannot become a Buddha; without demonic tribulations one cannot attain the Dao." Therefore where there is the True Dao there must be true trials. Without trials, the true and the false are hard to distinguish. Without tribulations, faults are hard to correct. Not only is the cultivation of the Way like this — since antiquity, all who became great pillars of the nation, who served as the bedrock in the middle of the current, who built great enterprises, or who upheld the course of the age as outstanding heroes — not one of them failed to taste hardship to the full, undergoing trials and tribulations alike.

Mencius said: "Therefore when Heaven is about to place a great charge upon a person, it must first afflict the heart and will, exhaust the sinews and bones, starve the body and flesh, impoverish the person entirely, and confound all undertakings — so as to stir the heart and toughen the nature, and increase the capacity for what was not yet possible." Seen in this light, these twists and turns of trial and tribulation are the stairway that every Buddha, sage, spirit, and immortal — every great pillar and great vessel — must ascend. Consider: Śākyamuni endured the demonic trial of having his body cut and mutilated. Princess Miaoshan faced the peril of fire and the threat of death. Confucius the Sage suffered terror at Kuang and the cutting off of provisions. Shenguang stood in the snow and severed his own arm. Patriarch Qiu endured great hunger seventy-two times. Liu Bei suffered the disastrous defeat at Dangyang. Han Xin bore the humiliation of crawling between another's legs. Zhang Liang showed the humility of retrieving the shoe. Sages and spirits, Buddhas and immortals, kings and generals — not one of them attained their station without passing through trials and demonic tribulations.

2. Types and Causes of Trials and Demons

a. Heavenly Trials

In the vast and boundless cosmos, beneath the mighty heaven and earth, morality is cast aside and ritual propriety lies in ruins. The human heart is not aligned, and the great catastrophe draws near. To turn the human heart and uphold the course of the age, there is none but the True Heavenly Great Dao. Yet Heaven does not speak and Earth does not utter — it must wait for people to spread the Dao, not for the Dao to spread itself through people. When Heaven specifically sends down the True Dao, it must give rise to those who can save the world on Heaven's behalf, proclaiming the Way and exalting the Dao's lineage. Therefore it is necessary to select the able and the worthy and entrust them with great responsibility. Moreover, during this period of the Three-Era Calamity, it is desired to select three thousand six hundred sages and forty-eight thousand worthies. Without trials, how can one's true nature be revealed? How can one know whether the cultivation is truly sincere, whether the will is truly firm, how one stirs the heart and toughens the nature, or how one endures humiliation and upholds the precepts? Great tribulations are applied and strict trials conducted — this is the intent of selecting the finest and sifting out the best. It springs from the compassionate heart's desire to protect, not from any wish to make things difficult or to torment people without cause.

Trials come in many kinds: favorable trials and adverse trials, feeling-trials and merciless trials, trials through events, trials through disaster, illness-trials, rumor-trials, internal trials, and external trials — each distinct. Broadly speaking, wealth, honor, smooth fortune, and material abundance are favorable trials. Poverty, hardship, disaster, and sickness are adverse trials. Adverse trials are easy to awaken from; favorable trials are hard to perceive. Therefore the cultivator of the Way must set a resolution that soars to heaven and establish a faith that is utterly firm. Endure humiliation, bear hardship. Let no trial make you retreat. Let no tribulation make you yield. The more you are tested, the firmer you become. The more you are afflicted, the more solid your ground. As the saying goes: "True gold passes through fire a thousand times — this thing proves to be chief among the Seven Treasures." Only this is a true person.

b. Demonic Trials

Demonic trials include those arising from the accumulated karma of past lives — debts built up across many lifetimes — and those arising from obstructions attracted in the present life, whether inner demonic obstructions or obstructions from without.

Since humanity descended into the world more than sixty thousand years ago, throughout the cycles of birth and death it was inevitable that heavy layers of sin and debt were built up — countless accounts accumulated. Naturally, each grievance is repaid with grievance and each enmity met with enmity. Those left unresolved become entanglements that no lifetime can unknot, vendettas that never cease. The more they are bound, the more numerous they grow; the more they are untangled, the more confused they become. This is what is meant by "debts without end."

Where do the demonic obstructions of this present life come from? It is because, since falling into the postnatal state, principle has grown faint and qi has grown dominant, the Dao-heart has fallen into darkness, and the blood-heart governs all affairs. Desire flourishes while principle withers. Conduct fails to accord with the constant Way. Actions repeatedly transgress the proper bounds. Reckless in deed and wild in word, arrogant and presumptuous — when thought goes astray and behavior turns upside down, inevitably faults breed and karmic obstruction arises. Once the inner heart harbors demonic obstruction, it generates greed, delusion, arrogance, and extravagance of its own accord — acting with abandon, giving rise to deviant thoughts, grasping after what is not one's lot. External demons seize the opening and enter through the apertures. Inner and outer conspire together, raising waves and stirring storms, attracting trouble and conflict. This is how demonic trials come to be.

Now, at the end-gathering of the Three Eras, comes the once-in-sixty-thousand-years Great Reckoning. Whether new grudge or ancient hatred — all must be settled. There can be no further delay. Look at the past decade and more: how frequent the natural disasters, how strange the upheavals of the earth, how cruel the calamities wrought by human hands — layer upon layer, unceasing. These are the overture to the Great Reckoning. When the great catastrophe descends and the curtain rises on the Small Chaos, inner demons and outer trials, heavenly demons and earthly demons, will join forces within and without to become the definitive Great Reckoning. The dreadful calamity of the Great Reaping may be hard to escape.

3. How to Escape Trials and Demons

Though heavenly trials are said to descend from Heaven, in truth they are half attracted by the cultivator's own lack of care in guarding the heart, lack of deep faith in the Dao, inclination to retreat at the sight of difficulty, fear at the first trial, wavering and shifting, easily swayed and easily confused. If one can recognize principle and cultivate in truth — with single mind and no second thought, advancing with courage, sweeping aside ten thousand obstacles, unmoved by agitation, impervious to deviant teachings, seeking no novelty, coveting no small advantage, craving no praise, grasping no merit, enduring every trial, fearing no tribulation, holding only one mind with absolutely no second thought, persevering to the very end, guarding the good Way unto death — then the heavenly trials will dissolve of themselves without being dispelled.

Demonic trials, every one of them, originate from the person. Demonic trials include past-karmic trials, outer-demonic trials, and inner-demonic trials. The cultivator of the Way must set the heart sincerely toward the Dao, dedicate the will to true cultivation, carefully guard the rules and precepts, practice merit and establish virtue — thereby repaying the accumulated karma and clearing the debts of former lives. When the causes and effects of many lifetimes are resolved, the past karma naturally dissolves.

Then cultivate the inner work in earnest. Swiftly eliminate from the heart the ten evils and eight deviances, the bad habits and foul temper, deviant thoughts and deluded cravings. Cast out the human heart and the blood-heart and return to the pure original heart. Then the inner demons are destroyed. Once the inner demons are destroyed, the outer demons find no opening to exploit and no entrance to breach — and the demonic trials dissolve of themselves without being dispelled.

4. Dispelling Calamity and Catastrophe

Calamity and catastrophe are created by the human heart, not by Heaven. Though it is said that Heaven sends down the Dao and the calamity together, in truth the Dao is purely what Heaven sends down, while the calamity is Heaven responding to the demands of the human heart — aiding the conditions so that the pattern completes itself and each person reaps what they have sown. Therefore it is said: "When Heaven sends calamity, one may still escape; when one brings calamity upon oneself, there is no surviving." This is exactly what it means.

The Dao exists to rescue and protect the good. If a person can practice with true sincerity the method of escaping trials and demons described in Section 3 above — eliminating the deluded heart and all desirous thoughts, extinguishing all demonic karma both inner and outer — then the primordially good original conscience will naturally unite with the Dao and be saved. Therefore it is said: the Dao can rescue from the calamity.

The calamity comes to reap and slay the demonic and the karmically corrupt. If demonic karma no longer dwells within the heart, then what heavenly demon or outer demon would dare to encroach? Naturally, disaster and catastrophe can be escaped.

One point of spirit-terrace, ten thousand fathoms of demons —
even half a step forward is beyond endurance.

Say all you like that what seems strange is nothing strange —
when nothing can be done, nothing can be done.

Patience held within the heart rises one move higher —
a thousand disasters and ten thousand afflictions are all cleared at once.

Not a hair's breadth of greed or anger —
escaping the wheel of doom, no calamity is invited.

When the heart arises, all manner of demons arise.
When the heart is stilled, all manner of demons are stilled.

Chapter Study Questions:

1. What brings about heavenly trials?
2. What brings about demonic trials?
3. How should one face heavenly trials?
4. What is the method to escape demonic trials?

Part Three — Chapter 15: The Relationship Between Culture and the Course of the World

第三篇第十五章　文化與世道之利害關係

The benefit and harm of culture bears upon the rise and decline of civilization, the rise and fall of nations, the currents of society, the beauty or ugliness of customs, the goodness or corruption of the human heart, and the survival or extinction of morality. There is nothing among these that is not governed by whether culture is good or poor. Consider: a single manifesto by Chen Lin instantly cured the rebel Cao's chronic headaches — so deeply can writing awaken and alarm the hearts of men.

Zhang Liang composed a single song to scatter Chu, and eight thousand soldiers broke apart and fled — proof that writing can stir the emotions. A few lines of children's rhyme ultimately served the work of destroying Chu — "Next door the bell rings: you hear its sound but cannot see its form; to be rich and not return home is like wearing brocade by night." Proof again that song and verse can move the deepest nature of men.

Zhuge the Martial Lord, with a single speech, cursed the minister Wang Lang dead from his horse. With a brief letter he drove Grand Marshal Zhou Yu to death by fury, and with another shamed Grand Commander Cao Zidan to death. This shows how literature can assault the blindness of men, setting rage ablaze — comparable to a soul-snatching incantation. The Guanju ode allowed every generation to see the righteousness of King Wen of Zhou's moral order and the flourishing of royal civilization. The Jiming poem showed the virtuous consort who knew propriety, who cared for the nation's affairs without grasping at private pleasure — and once this poem appeared, it transformed the women of the entire nation. Conduct was reformed and customs made beautiful. This is why the Great Zhou's flourishing surpassed all ages: it had a source.

But when the songs of Wei and the airs of Zheng turned poetry and music to wantonness, even a mother of seven sons could not keep her household in peace — was this not the poison of corrupt culture? And yet there are others whose single word or phrase has pacified a nation, whose single poem or verse has turned heaven and earth — such people are by no means few.

Since the power of culture to awaken the human heart and stir the deepest nature is of such profound consequence, we must ask: for what purpose did Heaven grant us true wisdom? For what purpose did Master Cangjie teach us writing? For what purpose did the sages of the Five Teachings transmit to us their scriptures? For what purpose did the Duke of Zhou establish ritual and music?

It is because Heaven does not speak and Earth does not speak — they must borrow our intelligence, our words and writing, our poetry and song, our prose and speech, the whole of culture, to transform the world and benefit the people on Heaven's behalf. To awaken the stubborn and convert the lost. Above, to represent August Heaven in cultivating all between heaven and earth. Below, to assist sage-kings in governing the nation, maintaining the course of civilization, setting a standard for the human heart, harmonizing the spirit of the age, and turning the heart of Heaven back toward mercy.

Suppose everyone knew that our burning midnight oil and piercing our thighs to keep awake — all our pursuit of learning — is for what purpose? We must know what Mencius said: "The way of learning has no other purpose — it is simply to recover the lost heart." The "lost heart" means our original heart, bestowed by Heaven — our original nature, the root of all souls, the wellspring of all wisdom. Once we fell into the postnatal state, we became fettered by temperament and blinded by material desire, lost in darkness. Like a sheep strayed at a crossroads, we no longer knew where to go. And so we chased the false and abandoned the true, ignorant of where Heaven's mandate lay and what our mission was. Yao said: "If one does not know the mandate, one cannot be a gentleman." Yet even those who read the books of sages and worthies often violate Heaven's mandate and insult the words of the holy. Trusting in the sharpness of the pen, they steal the sacred classics and play with words. Their flowering brush belches flame; their reckless quill outmatches a golden spear. Their glib tongues bloom red lotus — never mind whether the matter is right or wrong, true or crooked. They speak and write at will, wielding the pen like a dagger, caring nothing for the life or death, the right or wrong, of other people.

And so the weak are smeared with filth, bearing injustice with no recourse, bowed under wrong with no relief. And so the violent spit blood at heaven, their venom unceasing, their fury without outlet. And so society grows dark and foul — the good have no fortress, and the wicked feel no fear.

And so the human heart trends downward and turns against its nature. There is no morality to take refuge in, no righteous path to follow. The winds of the end-age sweep everything flat like grass. Morality is spent. The Three Bonds crumble. Crown and sandal switch places. The natural order is inverted. The true heart retreats three camps away. The Supreme Lord holds back tears and yields authority. People struggle with people, nations fight against nations, ghosts and demons revel, demons slay demons. All under heaven is in turmoil, and no one knows why. The human heart has lost its ancient virtue, and the great catastrophe has its root entirely here.

Whose fault is this? Who set it in motion? Those who hold the reins of culture — the writers — and those who read their words — the scholars — cannot escape their share of blame. For why have the hearts of the literate grown so corrupt? If a text does not consist of obscene words and sensual phrases depicting every shameful indulgence, they declare it without interest. Heaven endowed true principle as our mandate; people and creatures receive it as the wisdom of their birth.

If a text does not delight the eye and unleash the passions, they refuse to look at it. If a journal does not catalog others' flaws and slander others' names, they call it spiritless — not enough to satisfy and soothe — and will not read it. Should a work of upright teaching and stern prose happen to appear, they dismiss it as dry and tasteless and refuse to open it. And the writers? They know only how to court the reader's pleasure, giving no thought to the effect their words will have on society and the human heart. They deceive the people and confuse the world, corrupt morals and ruin customs — their guilt cannot be forgiven. They have lost their own conscience and damaged their hidden merit, yet they do not even know enough to mourn themselves. Alas! The decay of the age and the corruption of the human heart — this is the distant cause of disaster, and needs no further elaboration. All who wield the pen share responsibility. The Ode says: "Heaven gave birth to the masses of people; where there is a thing, there is a rule. The people's constant nature is to love beautiful virtue."

We must know: Heaven commanded us to descend to the Eastern Grove in order to benefit the world and serve the people — not to poison the world and deceive them. And the sages who transmitted scriptures to us, and the immortals and Buddhas who left behind their classics — they did not do so for us to scheme after food and clothing or compete for fame and profit. The scriptures were not transmitted for destroying civilization or poisoning the masses. Do not use the scriptures as a bridge to seek position. Do not use the Buddhist canon as a license to fill the belly. Do not use eloquent argument as a vicious blade to harm the world. Do not use obscene writing as a sharp knife to wound the course of civilization and the human heart. If every word and phrase can uphold civilization and the human heart, if every character and sentence is enough to prosper the nation — only then can one be called a person who "contemplates and upholds Heaven's luminous mandate and makes bright the loftiest virtue."

An ancient sage said: "Heaven made one person wise in order to instruct the ignorance of the many — yet the world uses its strengths only to expose others' weaknesses." This is my grief. I implore those who hold the reins of culture — the writers and scholars — to embody Heaven's heart. Embody Heaven's virtue of loving life. Embody the sages' heart of benevolence and love, and the Buddhas' thought of compassion. Be worthy children who do not disgrace the merciful mandate. Do not be sinners who insult the teaching of culture. That would be fitting.

The sacred scriptures of the sages, the transmissions of the worthies, the Buddhist canon, and the Daoist texts — all contain profound mysteries hidden within them, and beneath their words lie secret transmissions. Everywhere, wondrous truth. In every place, Heaven's secret. Since the Great Dao went into hiding more than a thousand years ago, there have been learned scholars and brilliant minds beyond counting. Yet no matter how outstanding in wisdom or how broadly learned, they could only recite empty words and grasp at the surface. "Gazing at plums may quench one's thirst, but scratching an itch through one's boot — how does that relieve it?" The true principles and wondrous meanings are exceedingly subtle. Who could penetrate the secret depths?

Now the human heart has turned against its nature, the Three Bonds are in upheaval, morality has perished, and civilization has declined to its very nadir. When things reach their extreme they reverse; what reaches the end returns to the beginning; what completes its cycle starts again. The turning of Heaven's seasons proceeds by this very principle. Now, at the end-gathering of the Third Era, as the great catastrophe approaches, the True Dao descends into the world, true principle is revealed, and the proper teaching shines once more. Heaven in its compassion has released all the secrets stored for a thousand ages. For three thousand years the mysteries locked within the sacred scriptures and Buddhist canons could not be plumbed — today at last the source is reached and the True Dao is broadly proclaimed throughout all under heaven. The universal deliverance of the Three Realms, the sifting of jade from stone, the discernment of good from evil — the turning point of the human heart, the revival of true Confucianism, the myriad people bathed in virtue, the Five Teachings returning to their one source, the ten thousand teachings gathered and settled — this is the time.

Confucian scholars and disciples of all teachings — you are blessed to encounter the opportunity that comes once in a thousand years. Know that Heaven's mandate has shifted. Do not cling stubbornly to sectarian prejudice. Repent of your former errors. Swiftly seek the True Dao and deeply investigate the true message. Spread the Way on Heaven's behalf. Advance the cause of culture. Broadly proclaim the ancestral heritage. Transform the ignorant into the wise, the wicked into the good, the sentient beings into new people, and this world of suffering into the Pure Land. This is the moment for Confucian scholars and disciples of all teachings — those who hold the reins of culture — to establish unprecedented merit. The time! The time! Do not let this precious chance slip away. The sun and moon pass swiftly. The years do not wait for us. Rest your head upon the loom with papers at hand, waiting for dawn. Take up your brushes and follow the Way. Only then will our descent to the Eastern Grove not disgrace the Mother's mandate. Only then may we be called worthy children.

Chapter Study Questions:

1. What great power does culture possess?
2. Where lies the cause of culture's corruption and degradation?
3. What was the purpose of the sages creating writing and transmitting scriptures?
4. For what purpose did we descend to the Eastern Grove?
5. Why is this the time for literary scholars to establish unprecedented merit?

Part Three — Chapter 16: True Cultivation and True Learning

第三篇第十六章　真修實學

1. Following Conditions in Cultivation

Cultivation is for one's own nature and life — for the great matter of life and death, to escape the bitter sea, to flee the great catastrophe, to transcend birth and death, to be freed from the cycle of rebirth, to recover the original heart, and to restore the original nature. It is not cultivated in service to others or under compulsion from power and authority. Nor is it falsely cultivated for the sake of seizing power and profit, fishing for fame and reputation, deceiving oneself and others, or hanging up an empty signboard.

Therefore one must cultivate according to circumstances and be at peace wherever one finds oneself. In poverty, one must truly cultivate and truly learn. In wealth, one must truly cultivate and truly learn. In hardship, one must cultivate the Way just so and learn just so. Regardless of wind and rain, cold and heat, storms and adversity — one must hold fast to the good Way and never abandon it midway. Now is the final stage of the three great examinations. Success or failure, ascent or descent — all depends on this pass.

Do not be like a fire kindled from chaff: while it stews, it blazes hot and burns bright red, but the moment the wind shifts, it scatters to pieces and goes cold. Though the Dao in its hidden phase pauses briefly to observe the myriad transformations of demons, do not take this to mean the Dao has been withdrawn. If you turn your burning heart of seeking the Way into cold ice, then you will have suffered the great sorrow of "toppled and overturned." Not only will you yourself fall — your nine mysterious ancestors and seven patriarchal forebears will fall with you.

Those who cultivate the Way must at this time devote themselves to earnest hidden cultivation — diligently researching, quietly nourishing body and mind, restoring the original nature, conserving essence and gathering strength to await the day when the time comes. The True Dao will surely have its day of grand manifestation. At that time you will unleash your full strength, proclaiming transformation on Heaven's behalf, vigorously practicing giving, saving and delivering all beings — the opportunity to establish merit and virtue will come of its own. The sage said: "In poverty, perfect yourself alone; in prosperity, perfect the whole world." This is what it means. The most essential thing in cultivating the Way is true cultivation and true learning. And what is most precious in true cultivation and true learning is genuine awakening.

2. The Preciousness of Genuine Awakening in Cultivation

If one who cultivates the Way cannot genuinely awaken, how can one become self-aware? If one cannot awaken oneself, how can one awaken others? If one cannot even save oneself, how can one save and deliver all beings?

Those who wish to save themselves must first receive the Enlightened Teacher's opening of the Mysterious Pass, and then follow the words of the scriptures as their guide. One must awaken to the true and real place — what the Diamond Sutra calls "the place of suchness" and "one should contemplate thus." By cultivating genuinely from this true and real place, one may at last realize supreme bodhi and give rise to the true and wondrous wisdom — this is what our Buddha called "prajna wisdom." This prajna wisdom is the real wisdom issuing from the true original heart — it is itself the True Dharma.

By means of this True Dharma, one treats all one's own afflictions and temperamental faults — expelling evil and removing delusion, shutting the great gate and capturing the great thief, locking the heart-monkey and tethering the mind-horse, transforming the eight consciousnesses into the eight virtues. This is what is meant by "transforming consciousness into wisdom." When all the postnatal endowments of temperament, the veils of desire, the evil thoughts and deluded notions are entirely removed, only then can one illuminate the heart and see the nature. Every action, every movement, is then carried out according to this True Dharma. What the Doctrine of the Mean calls "following one's nature is the Way" refers precisely to this. Only this can be called true cultivation and true learning.

The postscript to the Diamond Sutra says:

One who does not know the True Dharma —

is not truly giving,

is not truly making offerings,

is not truly upholding.

Because the cause is not true, the fruit goes crooked from the start.

3. Three Essentials of True Cultivation and True Learning

a. Practice Based on Scripture

One must understand: a scripture is a road — it merely points out our path, nothing more. If one takes the scripture itself to be the true scripture and its literal meaning to be the True Dharma, then in the end one will cultivate emptily for a hundred years with no real benefit. It will be nothing more than a castle in the sky or a fairy mountain on the sea — visible in the distance but impossible to reach. In the end there is no reality — only emptiness. The distance from the true and real place is no less than ten million li. This is what is meant by "not truly upholding."

One must follow the literary prajna of the scripture to realize the embodied prajna of true form upon one's own person — penetrating to the true form of one's own heart and awakening through direct experience. This alone is the true scripture and the true Dharma. To practice according to this is what can truly be called "upholding."

b. Practice of Dharma-Teaching

All who serve as Dharma lecturers must regard it as their essential purpose that every word and phrase, every character and meaning of their lecture, enable the listeners to penetrate thoroughly and awaken completely. To make listeners truly awaken, one must first have in one's own heart a genuine and thorough awakening to the principles one wishes to express, without the slightest doubt. Therefore one must follow the literary prajna of the scriptures, realize the embodied prajna of true form upon one's own person, give rise to wondrous wisdom, and illuminate the true and real place. Only then can one give forth the True Dharma. If one can truly produce genuine knowledge and real awakening from this place of true emptiness, then one's speech will carry force — for the tip of the tongue is governed by the heart, and words issue from the heart. Naturally the tongue will have power and can strike the true heart of the listener, causing them in turn to activate the True Dharma. In this way, the one who gives the Dharma will not speak in vain, and the listener will also receive real benefit. This alone can be called true giving.

But if the lecturer still has only half-knowledge and partial understanding, without genuine insight, then their words do not issue from the true and real place but only from the lips and tongue. Their discourse belongs to fallacious talk and idle disputation. Without self-confidence in one's own heart, how can one's speech have force and power? How can the listeners be touched in their true hearts and activate the True Dharma? Such a Dharma-giver labors in vain, and the Dharma-listener receives nothing of real benefit.

Or consider the lecturer whose topics are confused and jumbled, who quotes excessively and whose citations do not match the subject — who seeks only to win the audience's delight. They begin without finishing, open without closing, produce flowers but no fruit — now speaking of the east, now talking of the west — leaving the listeners bewildered, not knowing where the purpose lies or where the essential point is. It is like trying to catch the moon in the waves, or groping for fish in muddy water — grasping at emptiness. It only makes the listeners more confused, their minds adrift and stirred. Toward lectures on true principle and the True Dharma, they develop an aversion, finding them dry and tasteless, so that when it comes to true cultivation and true learning, they gain nothing at all — only an empty moment of false delight. In the end, it is like a blind man cooking fish, rejoicing at its freshness, when in reality there is not half a morsel of flavor. Both speaker and listener labor in vain with nothing to show for it, left crying "what can be done?"

Or consider the lecturer who knows only how to exaggerate extravagantly — always speaking of the immortal peaches of longevity in heaven, the jade nectar and crystal elixir of the Jade Pool that grant eternal life, the pill of immortality in the Eight Trigrams Furnace, the grass of eternal life before the Qilin Cliff. They speak of how precious the Dao is, how mysterious the principle — speaking until flowers fall from heaven and making people salivate a thousand spans. But the first day it is the same stale speech, and the second day the same verbal formula. They leave the listeners with empty longing and admiration, but — alas! — the heavenly terrace is sealed in clouds, and where is the ladder? Not a single approach has been pointed out — where to grasp, where to inquire. They are left gazing at the moon on the roof beam, only adding to their topsy-turvy dreaming.

Or those who constantly speak of the bitter sea of the world, the heavenly cycle of rebirth, and cause and effect — speaking with relish, making people's hair stand on end. This only makes people feel life is without meaning, adding to pessimism and world-weariness, nothing more. Never once do they discuss the True Dharma for rescuing the drowning, delivering from disaster, untangling from bondage, and escaping from suffering — the True Dharma that could save and deliver all beings, help them transcend the bitter sea, escape rebirth, guide the lost, and together ascend to the other shore and return to the ancestral origin. This is what "not truly giving" means.

Therefore those who teach the Dao must never pursue empty reputation. Let the tongue not bloom like a red lotus merely for show. Do not array a banquet of delicacies across the table just to boast of the richness of your materials and win a hollow name — you only leave your seated guests not knowing where the true flavor lies. In the end, the speaker speaks until tongue and throat are parched; the listener listens until ears are weary and mind is disordered. The result: both go home with clean sleeves and nothing to show for it.

A philosopher said: "When the heaven of one's nature is clear and pure, then eating when hungry and drinking when thirsty are nothing but sustaining body and mind. But when the ground of one's heart is sunk in confusion, then even expounding Zen and performing gathas is nothing but playing with the spirit." To cure one true illness, one must possess one true and wondrous prescription — this alone is the real method for benefiting the world and aiding people. If one diagnoses the illness clearly but does not give the prescription, knowing the source of the disease alone — can the disease heal itself?

c. Practice of Dharma-Listening

The listener need only keep body and mind clear and still, sweeping away idle thoughts. Hold firm to the heart of true cultivation, and possess the wisdom of understanding and awakening. Pay attention to the teacher's bearing and manner, their tone and expression, what they say openly and what they hint at — the firmness or softness, slowness or urgency of their voice, the strictness or gentleness, tightness or ease of their tone. Grasp the source of their words and seize the central point of the topic. Listen with the ears of the heart, silently apprehending with the mind, hearing with the spirit. One must understand the lecturer's purpose, where the essential point lies, where the truth resides, and what the method is — only then can one receive real benefit.

If one merely seeks pleasant sounds and agreeable feelings without discerning where the truth lies, then in the end it is like listening to a novel or watching a play — winning only a moment's pleasure while gaining nothing of substance. An empty waste of time, a mere playing with the spirit, nothing more. To call this "cultivating the Way" is to misuse one's faculties. Without knowing true cultivation and true learning, one can never reap real benefit. This is what "not truly making offerings" means.

Therefore, the one who expounds scriptures and teaches the Dharma need not array a banquet of delicacies. Perhaps a few words spoken frankly, perhaps a few phrases spoken earnestly, perhaps a wordless gesture, perhaps a silent transformation of the divine mechanism — the words need not be many; they need only be true in spirit. Do not be like one who drives a single hound hoping to chase down two rabbits — in the end you catch nothing.

As for those who listen to scriptures and study the Dharma: do not merely seek to memorize by force; do not merely seek to please the ear. Listen with the ears of the heart, awaken with true wisdom, apprehend with the spirit, practice the True Dharma, and gather the real fruit. This alone is true offering. Only then may one be called one who truly cultivates and truly learns.

Chapter Study Questions:

1. What is the "true and real place"?
2. What is the "True Dharma"?
3. What should one pay attention to in practice based on scripture?
4. What should a Dharma lecturer pay attention to?
5. What should a Dharma listener pay attention to?

Part Three — Chapter 17: On the Great Learning

第三篇第十七章　說大學

Synopsis

The Great Learning was originally excerpted from the Bao Zhuan chapter of the Elder Dai's Records of Rites, and became one of the Four Books. It is traditionally attributed to Zengzi, but in truth it records the Great Way of Nature-Principle as established in Confucius's own words, transmitting what he himself passed down.

It is the gateway for beginners entering virtue. At the age of eight, from the sons of princes and lords down to the children of common people, all entered the Lesser Learning, where they were taught the rites of sweeping and serving, advancing and retreating, and the texts of the six arts -- rites, music, archery, charioteering, calligraphy, and mathematics. By the age of fifteen, from the Son of Heaven's heir down to the proper sons of dukes, ministers, senior officials, and scholars, all entered the Great Learning, where they were taught the ultimate principle of exhausting principle and nature to reach the decree of Heaven -- continuing Heaven's standard, continuing the past and opening the future, practicing the Great Way of the Three Bonds and Five Constants of human relations, balancing the work of inner sage and outer king, illuminating virtue and renewing the people, the essential Way of the Three Items and Eight Steps -- investigating things, extending knowledge, making the will sincere, rectifying the heart, cultivating the self, ordering the family, governing the state, and bringing peace to all under heaven. It is the direct and proper path from the Way of Humanity to the Way of Heaven.

The great purpose of this book is the secret transmission of the heart-method of Confucius's school -- the holy Way of cultivating the self, ordering the family, governing the state, and bringing peace to all under heaven, the Way of inner sage and outer king. Tested against the three kings and found without error; established upon heaven and earth without contradiction; submitted to the gods and spirits without doubt -- it is sufficient to bequeath a scripture to a thousand ages and set a standard for ten thousand generations, to open what has been sealed shut since antiquity and establish a plumb-line for all posterity. It is the great law of the worldly path and the great canon of the path beyond the world. Substance and function are both complete, root and branch fully encompassed -- truly sufficient to serve as the law of ten thousand generations and the standard for all under heaven.

Whoever sets their will upon this Way -- though foolish, they will become clear; though weak of heart, they will grow strong. They may unite their virtue with that of heaven and earth, unite their brightness with that of the sun and moon, unite their order with that of the four seasons, and unite their fortune and misfortune with that of the gods and spirits. If they study it, they may be greatly transformed into sages and saints, progressing from worthy to sage, from immortal to Buddha. If they do not study it, they will become wild and reckless like beasts and demons -- regressing from human to ghost, from monster to demon.

Among the book's Eight Steps, the fifth chapter on "investigating things and extending knowledge" lost its original form through the calamity of the Qin book-burnings. It was later supplemented and established by Master Cheng, who reexamined the classical text and arranged a separate sequence -- ordering the curriculum for scholars ancient and modern. In all, the Commentary has ten chapters: the first four discuss the general outline and purport of the Three Items, and the latter six discuss in detail the methods and work of the Eight Steps. The fifth chapter is the key to illuminating the good; the sixth is the foundation for making the self sincere. For beginning students, these are the most urgent priorities. Students must study from this starting point, and they will hardly go astray. (One must contemplate and ponder with the full heart, seeking to rest in the Highest Good. Do not neglect it because it seems close at hand.)

How fortunate are those in the world who have the chance to read this scripture of the heart-method! One must know the painstaking spirit of the Sage Confucius in his time -- his love of antiquity and diligent study, his compassionate heart that grieved for heaven and pitied the people, his bitter journey of traveling the states on Heaven's behalf, his editing of the Songs and the Documents, his establishing of the Rites and Music, his composing of the Spring and Autumn Annals, his teaching at the Apricot Platform, his tireless instruction of others. Such a spirit is truly beyond the reach of ordinary people by far.

A Brief History of Confucius

1. The Life of Confucius

Confucius's ancestors were people of Song, who migrated to Shandong to escape calamity. Confucius was born in the twenty-first year of King Ling of Zhou, on the twenty-eighth day of the ninth month, in the county of Qufu, the township of Changping, the district of Zou, in Shandong Province. His father was Shuliang He; his mother was Lady Yan Zhengzai; his wife was of the Biguan clan. His son was Li, styled Boyu; his grandson was Ji, styled Zisi. Confucius was an avid learner from youth, greatly revering the ancient sages Yao, Shun, Wen, Wu, and the Duke of Zhou. He had no fixed teacher -- whenever he heard that someone possessed even one strength, he studied under them. It is said he studied under Tanzi, Chang Hong, Shi Xiang, and Laozi, among others. In the twenty-fourth year of Duke Zhao of Lu, he traveled with Nangong Jingshu to the Zhou capital to examine the rites and music, and inquired about the rites from Laozi, the Master of the Pillar Below.

2. Laozi's Parting Words

At that time Confucius was still young and could not help showing a touch of pride. Laozi said to him: "I have heard that the rich give men gifts of wealth, and the benevolent give men gifts of words: The good merchant hides his wares deep as though his shop were empty; the gentleman of great virtue wears the face of the foolish. Cast off your arrogance and your many desires, your affected manner and your lustful gaze -- all of these are of no benefit to your person. What I have to tell you is only this." Afterward, Confucius visited the Grand Temple and saw the golden figure with its mouth sealed shut and the inscription on its back, and the leaning vessel, and silently gained an understanding in his heart: do much and speak little; neither too much nor too little -- the Way of the Mean. At that time, Lu was in great turmoil. Duke Zhao fled to Qi. The young master then went to Qi, whose Duke Jing admired his worthiness and wished to employ him, but was prevented by Yanying.

3. Teaching at the Apricot Platform

Returning from Qi to Lu, Confucius taught at the Apricot Platform, at the place where the rivers Zhu and Si meet. In all, he had three thousand disciples, four companions, twelve philosophers, and seventy-two worthies who mastered all six arts.

After Yang Hu's downfall, Confucius was finally willing to enter government service. He first served as magistrate of Zhongdu, then rose to Minister of Works and Minister of Justice, acting as chancellor. Within three months, Lu was well governed -- lost articles lay on the road and no one picked them up; doors went unlocked at night. This made the state of Qi uneasy, and they invited the Lord of Lu to a conference at Jiagu. The courtier Li Ermi secretly ordered musicians onto the platform to perform, plotting to harm the Lord of Lu in the confusion. But Confucius, citing the rites, executed two of the performers before the assembly. (Confucius was fifty at the time.) From there he reformed the internal government, executed Shaozheng Mao, and curtailed the power of the Ji and Shu clans -- completing the historically famous "Demolition of the Capitals" movement. But because of its failure at the Jiagu conference, Qi changed tactics and sent eighty beautiful women and thirty fine horses as gifts to Lu. Duke Ding accepted them, reveling day and night, and did not hold court for three days. Confucius, seeing that nothing great could be accomplished, resigned his office and set out to travel the states.

4. Traveling the States

Confucius, seeing that the way of the world had sunk into decline, that morality was lost, that the human heart had no refuge, and that the proper distinctions between lord and minister no longer existed, wished to put his Way into practice in the world -- to restore the hearts and minds of the age, to make all states cultivate learning and cease warfare, to govern by the Way, and to realize his wish of saving the people. Traveling from Wei into Chen, he passed through Kuang. The people of Kuang mistook him for Yang Hu and raised troops to surround him. During this time, the Master said: "If Heaven intends to destroy this culture, those who die after me will not have access to it. But if Heaven does not intend to destroy this culture -- what can the people of Kuang do to me?" From Kuang he returned to Wei, then passed through Song, where a certain Minister Huan, whose extravagance and licentiousness were extreme, had been criticized by Confucius. Huan Tui bore a grudge and sent troops in pursuit, intending to humiliate him -- hence the incident of felling the tree and cutting off his tracks. Confucius said: "Heaven has endowed me with virtue. What can Huan Tui do to me?"

5. Starving Between Chen and Cai

For three years Confucius traveled back and forth between Chen and Cai without accomplishment. He returned to Wei. Duke Ling of Wei asked him about military affairs. Confucius answered: "I know only rites and propriety; I have not studied military governance." Duke Ling was greatly disappointed. Confucius, knowing he could not remain in Wei, happened to receive an invitation from King Zhao of Chu and set out at once. Passing through the territories of Chen and Cai, the ministers of both states -- thinking that since they had never treated Confucius with respect, they feared that if he went to Chu and was given high office by its king, it would be disadvantageous to Chen and Cai -- raised troops overnight to pursue him and besieged him in the wilds between the two states. Confucius sent Zigong to break through the lines and find someone to buy grain and vegetables to stave off hunger. In all, they starved for a full seven days. Yet Confucius remained perfectly composed, consoling himself by playing the qin. At that time Zilu came to him in anger and said: "Does the gentleman too face such privation?" Confucius replied: "The gentleman stands firm in privation; the petty man, in privation, runs wild." Upon reaching Chu, the king wished to enfeoff him with seven hundred li of Chunshe territory, but was again blocked by Chu's ministers. After five years in Chu without success, Confucius resolved to return to Lu.

6. The Spring and Autumn Annals

From the thirteenth year of Duke Ding of Lu, when Confucius left Lu, he traveled the states for fourteen years -- originally on behalf of Heaven to put the Way into practice, to reform the society of his time, to honor the king, to love the people, to cease warfare and cultivate virtue, to share together in the peace of a rising age. Who could have expected that, dusty and weary on the road for fourteen years, not only would the great Way not prevail, but he would encounter many hardships and misfortunes? His traveling disciples felt boundless sorrow. Yet Confucius said the opposite: "The hardship between Chen and Cai was my good fortune -- and the good fortune of you, my students."

Confucius, seeing that his was an age of extreme chaos -- treacherous ministers and rebel sons seizing power, the bonds of order broken, propriety in ruins -- saw that in the space of two hundred and forty years, ministers assassinated lords and sons murdered fathers no fewer than thirty-six times. In righteous indignation, he recorded all the instances of treasonous ministers and patricidal sons, the disputes and wars of the various states, upon bamboo strips, leaving them for posterity so that all might know the truth. Verbal condemnation was not enough -- he continued the judgment with the brush. From then on he shut his gate and composed the Spring and Autumn Annals, ceasing only when the mythical qilin was captured. He edited the Songs and Documents, established the Rites and Music, and wrote the commentary on the Book of Changes -- a monumental contribution to Chinese civilization.

In the forty-first year of King Jing of Zhou, he fell ill for seven days and departed from the world. He was buried beside the Si River, north of the city of Lu, at the Confucius Village. His disciples observed mourning for three years. Zigong kept vigil at the grave for three more years before departing. Duke Ai of Lu converted Confucius's former residence into the Temple of Confucius.

The Way of the Great Learning

1. Character-by-Character Analysis

The meaning of the character "great" (大): when a person obtains the One and is able to cultivate and restore, causing the ten thousand distinctions to return to the One -- this is greatness.

The character "learning" (學) resembles in form a crucible furnace -- it carries the meaning of gathering the medicine, refining the elixir, and completing the transformation. (A detailed explanation follows below.)

The character "of" (之): the dot at its top is the true principle of Wuji. In motion it becomes One -- the meaning of "refined to the One." Entering Taiji, the one qi transforms into two qi; yin and yang reach equilibrium; hexagram lines are exchanged and images transposed; the crucible furnace is inverted. Therefore whoever would learn "the Great" must lower the yin and raise the yang, take the Kan trigram to fill the Li -- ascending against the current to reach heaven. This is the meaning of reversing Qian and Kun.

The character "Way" (道): at its top, "one yin and one yang -- this is the Way." From Wuji it enters Taiji, transforming into the One. In the human body it is above the head -- not sought outside. The component "self" (自) refers to the hidden and subtle, the solitary knowing, the ineffable place. The stroke "/" refers to the middle way. The component "to go" (之) indicates a path that is passable and navigable, which may be traveled or rested upon. The component from "walk" (辵) signifies the Three Powers of heaven, earth, and humanity -- it may also signify the three treasures of essence, qi, and spirit, or the three teachings of Confucianism, Daoism, and Buddhism. It may also be read through "stop" (止): from phenomena one enters qi; from qi one enters principle; completing the return to the One, returning to emptiness -- the meaning of restoring the prenatal origin.

2. The Secret Meaning of the Great Learning

In ancient usage, the "Great Learning" referred to the distinction between the National Academy and the Village School -- the National Academy being the Great Learning, the Village School the Lesser Learning. But this is merely the ordinary educational distinction. From the perspective of esoteric teaching, the secret meaning of the two characters "Great Learning" was not for temporary use but was established as a standard for all ages, concealing deep within it the mystery of the Great Way. Thus, since the heart-method of Mencius was lost, very few have known the secret meaning of the Great Learning and the Doctrine of the Mean. The sages transmitted this scripture in advance, preparing it for a hundred generations hence -- to serve as proof and illumination of the profound mystery of the True Way in the Third Period of Universal Deliverance. Therefore the Doctrine of the Mean says: "How great is the Way of the sage! Vast and overflowing! It gives birth to all things and reaches to the heights of heaven. Excellent and great! The three hundred rites and the three thousand dignities all await the right person before they can be practiced." And again: "One may await a sage for a hundred generations without doubt." And: "Even a hundred generations hence, one may know what continues from Zhou." These serve as clear proof.

3. What Is the Great Learning?

The Great Learning is the learning of the great person. In the Sui dynasty, Liu Xuan called it "the learning of the great and profound sages" -- learning heaven, learning earth, learning human life and death, learning the Great Way of becoming a great person, a sage, a worthy, an immortal, a Buddha. Master Zhu said: "In antiquity, the Great Learning was the method by which men were taught." What is a "great person"? "Great" (大) is a person (人) who has obtained the One (一) -- together they form 大. All people, from the very beginning of their birth, obtain this One and are born thereby. But can all people then become great persons? No -- for although all obtain this One at birth and receive it as their nature, if they cannot preserve this One and nurture this nature, if they cannot follow their nature in their conduct, then they have let go of their original heart. This "One" has become a vagabond -- having obtained the One but unable to keep it, unable to restore the One, how can one be called "great"?

Therefore Mencius grieved for the people of the world: "If a man's chickens and dogs are lost, he knows to seek them; but if his heart is lost, he does not know to seek it. How pitiful!"

And again: "To be full and have radiance -- this is called great." This means: to obtain the One and further restore the One -- this is the great person. Great to the point of assisting in heaven and earth's transforming and nurturing, sharing in the work of heaven and earth -- this is what is called "great and transforming: this is the sage." Great, and further obtaining the One that is Heaven -- this is the heavenly person. To advance further still, breaking free of yin and yang, escaping the five elements, transcending the Heaven of Qi -- this is what is called "the sage who cannot be known: this is the spirit." This is the holy one beyond the heaven beyond heaven. This, then, is the learning of the great person.

4. The Way of Learning Greatness

The learning of the great person is the study of "Greatness." What is greatness? Only the Way is great -- it encompasses the great Way of the three ultimates, the true principle of all things under heaven and earth, of all matters and their beginnings, and the constant Way of the Three Items, Eight Steps, and Five Steps of cultivation. Therefore the Supreme One said: "Within the realm there are four greats: the Way is great, heaven is great, earth is great, and the king is also great."

How did the ancients study heaven? "One stroke opens heaven" -- this was Fuxi's study of heaven. "Observe the Way of heaven, grasp the conduct of heaven" -- this was the Yellow Emperor's study of heaven. "Only heaven is great; only Yao emulated it" -- this was Emperor Yao's study of heaven. "The mandate of heaven -- how solemn and unceasing!" -- this was King Wen's study of heaven. "I wish to say nothing. Does heaven speak? The four seasons proceed; all things come to life" -- this was Confucius's study of heaven. "The workings of the supreme heaven are without sound or scent" -- this was Zisi's study of heaven. "To exhaust one's heart is to know one's nature; to know one's nature is to know heaven. To preserve one's heart and nurture one's nature is the way to serve heaven" -- this was Mencius's study of heaven.

Heaven is that from which nature comes forth; nature is what every person inherently possesses. Therefore heaven is what every person should study. Through study, one may be greatly transformed into the holy and the divine -- one may become a worthy, a sage, an immortal, a Buddha. Without study, one sinks into wildness and delusion, falling through the four births and six paths of rebirth without end. This is why every person must study "the Great."

5. The Way of the Great Learning

What is the Way of the Great Learning? It is the study of the nature-principle bestowed by heaven and the true transmission of the heart-method. Yet heaven has the distinctions of the Heaven of Principle, the Heaven of Qi, and the Heaven of Phenomena. Therefore nature has the distinctions of principle-nature, qi-nature, and material nature. And the heart has the distinctions of the Dao-heart, the human heart, and the blood-heart. It is from these different levels of insight and attainment that the inequality between sages, worthies, and the unworthy arises.

The Heaven of Principle is the heaven beyond heaven. Principle is the truth of Wuji. Before heaven and earth existed, this principle already was; when heaven and earth are destroyed, this principle still endures. Before this body existed, this nature already was; when this body perishes, this nature remains. Principle is originally without form -- heaven reveals the Hetu to give it image. Nature is originally without shape -- humanity manifests it through the breath of inhalation and exhalation. The Kun hexagram of the Book of Changes says: "The yellow center penetrates principle; positioned rightly and dwelling in the body, it flows through the four limbs and manifests in all endeavors -- the utmost of beauty."

This speaks of how the human nature-heart communicates with heavenly principle. It commands the four beginnings of virtue and encompasses the ten thousand goodnesses. It dwells in the yellow center of the central Earth element, as the essential substance of nature, as the great function of faithfulness. This is why principle orders all things without fail. Its substance is utterly empty and subtle, yet the ten thousand distinctions are rooted in this One source. Its function is utterly spiritual and manifold -- therefore the One source can respond to the ten thousand distinctions. In utter emptiness, there is nothing whatsoever, yet there is nothing it does not possess. In utter spirit, it does nothing at all, yet there is nothing it does not accomplish. Master Zhou said: "The truth of Wuji, the essence of the two fives -- wondrously combined and condensed. The Way of Qian becomes male; the Way of Kun becomes female." This is the origin of nature, the reason for human birth. The essence of the "two fives" gives rise to the form of the body; the truth of Wuji wondrously combines within it as the formless nature. Three fives join together; being and non-being merge as one. Heaven is lodged in humanity; humanity is lodged in heaven. This principle, utterly spiritual, can communicate -- it is the full substance of heavenly principle.

Heavenly principle is the collective nature of all things; human nature is the heaven inherent in each individual thing. This nature, lodged within the body, is called the hidden. Transcending the realm of form, it is called the manifest. Manifest, it pervades the six directions. Hidden, it withdraws into the secret. Pervading the six directions, it is great without exterior. Withdrawn in the secret, it is small without interior. The Way of the Great Learning is already obtained before one is born. But once this body is born -- with the first cry upon entering the world -- the prenatal qi is gathered in, and the postnatal qi enters through mouth and nose. From then on, principle becomes faint and qi becomes dominant; the faint loses to the dominant. Constrained by the endowment of temperament, knowledge gradually opens -- one is drawn to sweet tastes and pleasant sights, enticed by contact with things, and veiled by material desires. Principle is veiled by qi; qi is veiled by things; things interact with things. From principle to qi, from qi to things -- therefore the foolish know only things and do not understand qi; the worthy understand qi but do not reach principle. If one does not engage in learning, one remains confined to the small and ignorant of the great. To advance from the small to the great, one must study -- this is why every person who would be a great person and a true gentleman must naturally study "the Great." Therefore it says: the Way of the Great Learning -- the Way of learning greatness. What is that Way?

6. On "Illuminating Luminous Virtue"

"In" means "it consists in" -- it says that the Way of the Great Learning consists in illuminating the "luminous virtue," which is the root of one's nature. The first "illuminating" is a verb, meaning "to make clear." The second "luminous" is a noun, referring to the original nature that a person receives from heaven -- this is called "luminous virtue." Luminous virtue is the mandate of heaven, the true principle of Wuji. It precedes heaven and earth, and no one knows its beginning; it follows heaven and earth, and no one knows its end. Whatever the thing, whatever its size -- without this principle, nothing can live. Whatever the matter -- without this principle, nothing can be accomplished. In heaven it is called principle; in humanity it is called nature. It has no form to be seen, no sound or scent to be perceived. Yet in its spiritual luminosity and subtle wonder, there is nothing it does not know, nothing it does not illuminate. Therefore the Confucians call it "luminous virtue"; the Daoists call it "the valley spirit"; the Buddhists call it "bodhi." Unnamed, it is the beginning of heaven and earth; named, it is the mother of all things -- the source of all life, the root of all existence, the very root of our own nature. All that sages, worthies, immortals, and Buddhas contemplate -- the subtle and the wondrous -- they contemplate in this.

This luminous virtue, though inherently possessed by every person, is constrained by temperamental endowment and veiled by material desires. Most people possess it without knowing they possess it. Without learning, one cannot know what this luminous virtue is or where its true emptiness resides. Therefore whoever would learn "the Great" must first illuminate this luminous virtue.

Once the luminous virtue is illuminated, one must then follow one's nature and act -- preserving the heart, nurturing the nature, cultivating the root and strengthening the foundation -- to fill out the substance of the luminous virtue, to extend and enlarge it, progressing from great to transforming, from sage to spirit.

Luminous Virtue across the Five Teachings:

• Confucianism = Conscience. Faithfulness and Reciprocity. Preserving the Heart, Nurturing the Nature. Holding the Center, Penetrating the One. = (The Ground of the Highest Good, the Numinous Terrace)
• Daoism = The Valley Spirit. Response. Cultivating the Heart, Refining the Nature. Embracing the Origin, Guarding the One. = (Isle of Penglai, the Numinous Pass)
• Buddhism = Bodhi. Compassion. Illuminating the Heart, Seeing the Nature. Ten Thousand Dharmas Return to the One. = (The Heaven of Nirvana, Spirit Mountain)
• Christianity = The Holy Spirit. Universal Love. Washing the Heart, Transforming the Nature. Silent Prayer, Drawing Near the One. = (The Kingdom of Heaven)
• Islam = Spiritual Light. Purity. Strengthening the Heart, Establishing the Nature. Returning to the One in Purity. = (The Pure Land)

Once the luminous virtue has been illuminated, one must not merely perfect oneself alone but must extend one's good to all under heaven. With this luminous virtue one enters the world, awakening the people and guiding them, practicing the learning of the outer king, making manifest the sacred work of luminous virtue. Furthermore, one must renew the people.

On "Renewing the People"

The character for "intimacy" (親) may also be read as "renewal" (新). It speaks of loving the people of all under heaven and causing them to practice the Great Way of human relations and the bonds of society -- casting off the old stain of material desires so that they may become new people. (Human relations -- also called the Great Relations or the Five Relations -- are: between parent and child, intimacy; between lord and minister, righteousness; between husband and wife, distinction; between elder and younger, order; between friends, trust.) To renew the people, one must first cause them to illuminate the luminous virtue of their own nature, and then renew the people of all under heaven, harmonizing the ten thousand nations and drawing close the nine clans. If one can follow one's nature and act, practicing the Way on Heaven's behalf, proclaiming virtue and transforming all beings -- then as the Doctrine of the Mean says: "To follow one's nature is the Way; to cultivate the Way is teaching." For without the Way, the path between heaven and humanity is lost, and not knowing the source, how can one return to the root? If there is the Way but no teaching, then the lineage between master and student is broken; without knowing the luminous virtue, the Way cannot continue -- how then can the people be renewed? When the Way is complete in oneself, one may continue Heaven's standard and assist in its transforming and nurturing. When the Way is taught to others, one may enlarge the Way and renew the people, proclaiming transformation on Heaven's behalf. Continuing Heaven's standard and assisting its transformation -- this is illuminating the substance. Enlarging the Way and renewing the people, proclaiming on Heaven's behalf -- this is realizing the function. Illuminating the substance is to illuminate one's own luminous virtue. Realizing the function is to teach others to illuminate their luminous virtue -- this is renewing the people.

In the text, "intimacy" is read as "renewal": without intimacy there is no renewal. The way of master and student admits no gap -- whether close or distant, all are regarded equally and taught alike. Through gradual influence and immersion, virtue transforms and renews; the bond between master and student deepens; the wind of benevolence spreads ever further. It transforms the four seas so that all ascend together to a life of humanity and longevity; it connects the near and the distant as parent and child. The disciples of Confucius -- the four companions, twelve philosophers, seventy-two worthies, and three thousand followers -- were at first mostly people of humble alleys and wild fields. But once they had illuminated the luminous virtue and mastered the six arts, they became the foremost disciples of Confucius's school. The lords and kings of the various states treated them as equals, with no trace remaining of their rustic origins -- all became men of cultivation and virtue. If this is not renewing the people, what is it? Today, temples of the Sage fill the land. The Sage's teaching spreads to the farthest reaches. The seventy-two worthies are honored in the temple together with the Son of Heaven, and their descendants bear names in the same lineage. This was not merely a renewal for one generation but a renewal for ten thousand generations; not merely an intimacy for one age but an intimacy for all ages. From this we see: to renew the people, one must be intimate with the people. The more renewed, the more intimate. When the old stain is completely cast off, and the intimacy endures unchanged for a hundred generations -- only then may it be called both renewing and being intimate with the people. Intimacy and renewal are one yet two, two yet one. Therefore it says: In Renewing the People.

On "Resting in the Highest Good"

"Resting" means resting in the place where one should rest. The Highest Good is the luminous virtue's Ground of the Highest Good -- which cannot be departed from for even an instant.

What does it mean to rest in the Highest Good? The Highest Good is the still ground of Wuji. The principle of Wuji is the substance of the Highest Good; spirit is the function of the Highest Good. Renewing the people is not a renewal for one moment -- it should be a renewal for ten thousand generations. Therefore one must rest in the Highest Good and not depart from it. Yao and Shun abdicated their thrones, and therefore the music of the Shao was perfectly beautiful and perfectly good. Tang and Wu conquered by force, and though it was perfectly beautiful, it was not yet perfectly good. To rest in the Highest Good is to exhaust the Way completely. When one has reached the Way, then principle is the ultimate principle, good is the Highest Good, sincerity is the utmost sincerity, sagely is the utmost sage, humanity is the utmost humanity. What is the Highest Good? It is the abode of the luminous virtue -- the pivot of renewing the people. Most students do not know where to rest in the Highest Good, all because they do not know that heaven has the distinctions of the Heaven of Principle, the Heaven of Qi, and the Heaven of Phenomena; that nature has the distinctions of principle-nature, qi-nature, and material nature; that the heart has the distinctions of the Dao-heart, the human heart, and the blood-heart; and that spirit has the distinctions of the original spirit, the discriminating spirit, and the hun and po souls.

Material nature, the blood-heart, and the hun and po souls arise from Phenomena.

Qi-nature, the human heart, the discriminating spirit, and the fate of qi-number arise from Qi.

Principle-nature, the Dao-heart, the original spirit, and the mandate bestowed by heaven arise from Principle.

Phenomena are dark and not luminous. Qi is sometimes luminous, sometimes dark. Principle -- its essential substance is eternally luminous. This is the essential substance of the Highest Good.

The three ultimates transform one into another; being and non-being merge as one; the manifest and the hidden are without gap; both are present and unfathomable; pervading inside and outside, neither inside nor outside. Released, it pervades the six directions -- this is the manifestation of the luminous virtue and the Highest Good. Gathered, it withdraws into the secret -- this is the hiddenness of the luminous virtue and the Highest Good. The foolish cling to phenomena and take the material quality of the five elements to be the Way -- rolling sand into rice, they toil to death and achieve nothing: this is their way. The worthy take the qi of the five elements to be the Way -- like an arrow shot skyward, when the force is spent it must fall: this is their way. The sage takes the principle of the five constants to be the Way -- exhausting principle and nature to reach the mandate: the Way of great transformation into the sage and the spirit.

Although the luminous virtue is inherently possessed by everyone, once this life begins, constrained by temperament and veiled by desire, one chases delusion and forsakes the real, turning from awakening and merging with dust. Unless one is a sage born knowing, most people possess it without knowing they possess it. The holy spirits of high antiquity, riding the tide and answering the age, endowed with divine intelligence from birth, their substance was complete in every aspect, their function thorough in all things. Ten thousand transformations resided in the cosmic heart's generation. Beginning with luminous virtue, they continued Heaven's standard. Ending with renewing the people, they proclaimed transformation on Heaven's behalf. When the Highest Good rests in one person, no virtue is left unilluminated. When the Highest Good rests in all people, no one is left unrenewed. If one can truly rest in the ultimate principle of the Highest Good, then spiritual wisdom is perfectly penetrating, empty and numinous, vibrantly alive -- though utterly still and unmoving, yet responsive and communicating through all things. The great transformation into sage and spirit may be attained; the passes of the worthy and the realm of the sage may be entered. If one rests, then even the wild may become a sage. If one does not rest, then even the sage may become wild. If one rests throughout an entire lifetime, one becomes a sage and worthy for ten thousand generations. The Book of Changes says: "Gen means stopping. When two mountains stand together -- Gen. The gentleman thinks and does not go beyond his position." This is why the benevolent person delights in mountains.

The method of resting -- how is it done? One must seek out a true teacher to point out the luminous path, transcend qi and leave phenomena behind, penetrate to the clarity of spiritual illumination, and know where the luminous virtue and Highest Good abide -- to know the not-empty within emptiness, to discern the wondrous being within non-being. Then, with a clear heart and few desires, one cultivates the heart and nurtures the nature, observes Yanzi's "four do-nots," emulates Zengzi's "three daily examinations," and embodies the Analects' teaching to "think no evil." From having thought, one enters thoughtlessness. From action, one returns to non-action. This is resting in the Highest Good.

Chapter Study Questions:

1. What is the hidden meaning of the characters 大學之道?
2. How does the Great Learning serve as "the gateway for beginners entering virtue"?
3. What are the Three Items and how do they relate to inner sage and outer king?
4. How does "luminous virtue" manifest across the Five Teachings?
5. What is the distinction between the three levels of heaven and why does it matter for cultivation?

Part Three -- Chapter 18: On the Doctrine of the Mean

第三篇第十八章　說中庸

Overview

The book known as the Doctrine of the Mean was also originally excerpted from the Records of Rites. It was composed by Zisi -- named Jia, styled Zisi -- the grandson of Confucius. Zisi studied under the school of Zengzi and alone received the transmitted heart-method of Confucius's school, fearing that the Way might be lost.

Thus he set forth the meaning of what Confucius had transmitted, composing the Doctrine of the Mean. The two Cheng brothers brought it to prominence. Later, when Master Zhu compiled his collected commentaries, he divided the text into canon and commentary to establish its chapters and sentences. Together with the Great Learning, the Analects, and the Mencius, these became the Four Books. Only after this did later scholars come to know the preciousness of these two works, honoring the Great Learning as the warp and the Doctrine of the Mean as the weft (as suggested by Jia Da of the Han dynasty) -- revering them as the most precious of all scriptures. A British envoy once said: "China need not fear its own ruin, for it possesses the treasured books of the Four Books and Five Classics, which are sufficient to serve as the foundation of governance and peace." When Master Zhu compiled his collected commentaries, he drew upon the transmitted account of his teacher Master Cheng as a preface. Hence when one takes up the brush, one quotes:

Master Cheng said: "What does not lean to one side is called the Mean. What does not change is called the Constant. The Mean is the correct Way of all under heaven. The Constant is the settled principle of all under heaven."

Now the Doctrine of the Mean is a scripture transmitted from sage to sage, heart imprinting upon heart -- its essence is nothing other than the heart-method of nature and principle. Speaking of principle, nothing is more profound than the nature bestowed by heaven. Speaking of practice, nothing is greater than the teaching of the Way. If one can truly devote one's heart to this text, contemplating it morning and evening, grasping its meaning through spiritual insight -- in stillness, preserving and nurturing, using the work of reverential vigilance to attain the Mean; in activity, examining and reflecting, using the work of watchfulness in solitude to attain Harmony -- sincere beyond thought, exhausting the spirit and knowing transformation -- then not only will the customs and ways of the world benefit, but one can reach the ultimate. Heavenly principle will attain mean and harmony; yin and yang will be regulated in concert; the four seasons will follow their proper sequence, warmth and cold will each be proclaimed; the two qi will mingle in fragrant union; wind and rain will come in their proper time. All spirits will find their nature fulfilled and attain their heaven; all things will rest content in their destiny and attain their life. The work is broadly divided into Four Parts and subdivided into thirty-three chapters, to expound the holy Way of the ancestral sages.

The Four Parts

The First Part -- From the chapter on Heavenly Ethics to the eleventh chapter on "Dwelling in Seclusion." Master Zhu explains that the first chapter records Zisi setting forth the heart-method of the Master to establish its words. It begins by illuminating the origin of the Way: it issues from heaven and cannot be altered; its true substance is complete within the self, and the good cannot be separated from it. Next it speaks of the essentials of preserving, nurturing, and examining. It concludes with the ultimate of saintly and spiritual transformation.

The intention is that learners should turn inward and seek within themselves, attaining it on their own -- casting off the private promptings of external enticement and fulfilling what is inherently so. Then nature will be exhausted through the self, the Way will be completed through the self, and teaching will be accomplished through the self. What is received as mandate from heaven, I can preserve in full and communicate through its transformation. For heaven is humanity, and humanity is heaven. Heaven and humanity are one body; all things share one nature. One root, ten thousand distinctions; ten thousand distinctions, one root. The entire chapter takes nature, the Way, and teaching as its guiding principle. The following ten chapters cite the words of the Master to conclude its meaning.

The Second Part -- From the twelfth chapter, "The Gentleman," to the twentieth chapter, "Questions on Government." Zisi establishes his words to show that the Way cannot be departed from. The entire part takes the two characters "manifest" and "hidden" as its theme. The following eight chapters cite the Master's words on the hidden to illuminate it.

The Third Part -- From the twenty-first chapter, "Self-Sincerity," to the thirty-third chapter, "Ultimate Sincerity." Zisi continues from the preceding chapter, building upon the Master's words on the Way of Heaven and the Way of Humanity. The following eleven chapters see Zisi repeatedly clarifying the meaning of this chapter.

The Fourth Part -- The thirty-third chapter, "The Embroidered Robe." From the twenty-third chapter, Zisi -- inspired by the preceding chapter's words of utmost realization -- turns back to seek its substance, returning to the beginning of lower learning and setting the heart's foundation. He develops the matters of reverential vigilance and watchfulness in solitude, gradually arriving at the ultimate. He then praises its subtlety until it reaches "without sound, without scent" -- and only then does he stop. This chapter corresponds head to tail with the first chapter, forming the conclusion of the entire Doctrine of the Mean.

The first chapter speaks of the heavenly mandate and extends to the work of embodying the Way -- proceeding from heaven and extending to humanity. This chapter begins from the self and extends to the burden of Heaven above -- proceeding from humanity and reaching to heaven. Thus one can see that the Doctrine of the Mean is, in the end, nothing but the Way of exhausting what is human and uniting with heaven.

Interpretation of the Doctrine of the Mean

1. Zhong and Yong

Zhong (中): The meaning of the character 中 is a vertical stroke through the center of a mouth. Above, it connects to the heaven beyond heaven. Below, it penetrates the earth and the Nine Recesses. The character 口 encompasses the four directions -- above, below, left, and right -- representing the universe itself. The vertical stroke | is the true principle of Wuji, the One Qi of Taiji -- perfectly centered and perfectly correct: the Middle Way that accords with the One.

Yong (庸): Yong means neither too much nor too little -- utterly plain, utterly ordinary, open and expansive. It is not something lofty, remote, or extraordinary, nor is it something base, vulgar, or crude. Perfectly easy, with nothing remarkable; perfectly constant, with nothing that changes. It is the road that all filial sons and benevolent persons must travel, the canon that all sages, worthies, immortals, and Buddhas must keep. Though it is merely the everyday Way of Humanity, it is precisely this Way of Humanity that is the correct path to the Way of Heaven.

The Middle Way (Zhongdao, 中道): The Middle Way is the True Center of the central Earth element, wu-ji (戊己土). True emptiness gives birth to wondrous being; true void governs ultimate reality. From the formless, it generates the forms of heaven, earth, and all things. From the soundless, it issues the ten thousand kinds of sound in all the world. It is the origin from which all spirits and all beings proceed, the source from which the four beginnings and all goodness are born -- the principle of the Former Heaven, the truth of Wuji. This is the profound secret of the True Way of Great Heaven, what the Buddha calls the Ground of the Highest Good. It is also the Yellow Elder who presides over creation: using the earth as a crucible, setting up the furnace and establishing the cauldron, turning the wheel of creation at the Cinnabar Mound.

Zhong and Yong Compared

The nature within "what heaven decrees is called nature" = Zhong (the Mean).

The seven emotions before they have arisen = Zhong.

The hidden and the subtle = Zhong.

The constant practice within "following nature is called the Way" = Yong (the Constant).

Arising and all being in accord with proper measure = Yong.

The manifest and the revealed = Yong.

From sincerity to illumination -- illuminating the substance to reach the function = Zhong then necessarily Yong.

From illumination to sincerity -- illuminating the function to reach the substance = Yong can also become Zhong.

Looking and not seeing, listening and not hearing. Without sound, without scent. The hidden, the subtle, watchfulness in solitude: This is the substance of Zhong.

The three universal virtues, the five universal virtues, the nine standard rules and three weighty obligations. Three hundred rules of ceremony, three thousand rules of demeanor: This is the function of Yong.

Knowing the root of the Way: this is called Zhong -- the learning of the inner sage.

Attaining its virtuous function: this is called Yong -- the learning of the outer king.

Zhong and the Three Teachings' Tradition

According to the two characters zhong-yong: these constitute the heart-method transmitted through the sage's school, whose subtle and profound meaning truly leaves one in wonder. Yao transmitted the four characters "sincerely hold to the Mean" (允執厥中) to Shun. Shun transmitted the sixteen characters -- "The human heart is precarious; the Dao-heart is subtle; be refined, be single-minded; sincerely hold to the Mean" (人心惟危，道心惟微，惟精惟一，允執厥中) -- to Yu. Yu transmitted this to Tang. Tang transmitted this to Wen, Wu, and the Duke of Zhou. After that, Laozi transmitted it to Confucius. Confucius transmitted it to Yan Hui, Zeng Shen, Zisi, and Mencius. In the Western Lands, the Shakya Buddha transmitted it through twenty-eight generations. Bodhidharma came east; the old water returned to the tide until Huineng, the Sixth Patriarch. The Way was transmitted to the Confucian school. From sage to sage it has been transmitted for more than four thousand years. China, answering the mandate, has produced great sages, and the transmission of the heart-method has never been anything other than this "Mean."

In the first section of the Diamond Sutra, the Tathagata's act of "spreading his seat and sitting down" -- in that single instant, this heart-method was being transmitted. In the second section, "Listen well now, and I shall explain it for you" -- in that single instant, this Mean was being bestowed. And Zisi added Yong (the Constant) to it -- meaning the Way of the truly constant that does not waver, the principle of the constant practice that does not change.

Zhong and the Book of Changes

If a scholar can comprehend "the unchanging within change," then one attains the great root of heaven and earth's creative transformation -- this is called the Realm of the Sage. If one can comprehend "the changing within change," then one is clear about the wondrous function of creative transformation -- this is called the Pass of the Worthy. The Realm of the Sage is non-action: this is the virtue of Heaven. The Pass of the Worthy is action: this is the kingly Way. If one knows only "exchange," then one knows the manifest but not the subtle, knows what has form but not what is formless -- such a person is not fit to speak of the Way.

2. The Wondrous Function of the Middle Way

If one sets one's will upon the Way and wishes to reach the Pass of the Worthy and the Realm of the Sage, one must first come to know the essential substance of the Great Way, the wondrous transformation of true principle, and the creative work of Taiji and the Five Elements. To comprehend the wondrous transformation of principle is to enter the Realm of the Sage. To understand the wondrous function of qi is to enter the Pass of the Worthy. "Only the wild-minded, through mastering their thoughts, can become sages; only the sage, through neglecting their thoughts, can become wild."

The essential substance of the Great Way exists before the Five Stages, neither ancient nor modern. After the Three Powers, it is neither first nor last. Its true subtlety is "non-being that is not non-being" -- though one looks and cannot see it, listens and cannot hear it, it embodies all things and cannot be left behind. Truly, there is no thing it does not inhabit, no place it is not present. Yet speak of it as "being," and one has never seen it be. Vast and empty, without the slightest sign to observe. Undifferentiated and primordial, without any shape to point to. This is the hidden subtlety of the Way of Heaven, the profound secret of nature and principle -- it can be known through spiritual communion but truly cannot be transmitted through words. Therefore it is said: "The burden of High Heaven -- without sound, without scent -- this is the ultimate."

This true principle within non-being: before things, it is called the Way. Within things, it is called principle. In human beings, it is called nature. Spoken of separately, it is manifold and myriad -- yet all of it is this one thing. Spoken of as one, ten thousand dharmas return to the One -- and it is still nothing other than this. This thing has the mystery of being and non-being commingled, the wonder of form and emptiness merged. Its Wondrous Way of substanceless substance, its true principle of wondrous being within non-being, its essential nature of non-being that is not non-being -- all are contained within the center of Wuji. This is called the Middle Way. Therefore we say "Zhong" (Center), "Dao" (Way), "Ti" (Substance). From the Middle Way of Wuji, it transforms and enters Taiji, responding to change at the beginning of the Five Stages. What are the Five Stages?

The Five Stages

Principle exists but qi has not yet arisen: Taiyi (太易, the Great Change).

Qi exists but form has not yet arisen: Taichu (太初, the Great Beginning).

Form exists but substance has not yet arisen: Taishi (太始, the Great Commencement).

Substance exists but the body has not yet arisen: Taisu (太素, the Great Simplicity).

Principle, qi, form, substance, body, and function are all complete: Taiji (太極, the Supreme Ultimate).

3. The Mysteries of Creation

From principle, qi is born. One qi transforms into two, and yin and yang are divided -- this is called the Two Modes. Form and substance become manifest from this. Yang is clear yang; yin is turbid yin. The clear and the turbid are distinguished: clear yang, being light and pure, floats upward to become heaven; turbid yin, being heavy and opaque, solidifies downward to become earth. When primordial chaos has been divided, heaven and earth are established. Though heaven and earth exist, without living beings the world would be empty, barren, and desolate -- no world at all. Therefore the Holy Mother of Wuji, relying on the qi of the great void's emptiness, divided form and divided nature, conceiving and nurturing the Five Elders, commanding them to preside over the work of creation. Each of these Five Elders possesses one nature and dwells in one direction: in the East is the Duke of Wood; in the West is the Mother of Gold; in the South is the Spirit of Fire; in the North is the Spirit of Water; in the Center is the Yellow Elder. These are the five ancestral sources of the Five Elements. Then, through the drawing and exchanging of the hexagram lines, the Duke of Wood received the yin image of the Maiden and is therefore also called the Mother of Wood. The Mother of Gold received the yang image of the Infant and is therefore also called the Duke of Gold. From this point, the Infant and the Serpent gave birth to the original humans -- this is called "heaven gives birth to humanity." Thus the Three Powers were established, the world was completed, and generation upon generation, the foundation of creative transformation was laid. (The great source of creative transformation is detailed in Part One, Chapter 18.)

Yet Wuji and Taiji are truly not two separate things. Wuji is Taiji; Taiji is Wuji. If there were Wuji without Taiji, then the true principle of Wuji would become an empty void, and heaven, earth, and all beings could have no wondrous power of generation -- as though one had raw materials but no factory or machinery. If there were Taiji without Wuji, then yin and yang could have no power of transformation, and Taiji would have no wondrous function of creation -- as though one had a factory and machinery but no raw materials: merely spinning the machines to no purpose! Therefore, where there is principle there is qi; where there is substance there is function; where there is the Way there is virtue; where there is Wuji there is Taiji; where there is Zhong there is Yong. Hence the two characters zhong-yong represent the Way that cultivators of the Dao must walk.

4. The Bestowal of Nature and Its Transformation

Alas! The nature bestowed upon all human beings is originally the same, yet the endowment of qi differs. Those who hold to the correctness of principle-nature possess the Dao-heart. Those who hold to the partiality of physical qi possess the human heart. Those who arise from the selfishness of blood and flesh possess the blood-heart. These three are constantly intertwined within the square inch of the mind.

When principle overcomes qi, the Dao-heart appears.

When qi overcomes principle, the human heart appears.

When material nature overcomes qi, the blood-heart appears.

People of this age all take the human heart and blood-heart as the master of their person, while the Dao-heart is forced to obey them. Thus what is precarious grows ever more unsettled; what is subtle grows ever harder to perceive. In movement and stillness, in all their doings, they have entirely lost their constancy. Scheming and deception know no limit. They are unable to practice the virtue of the Constant or observe the speech of the Constant. This is why the Sage Confucius lamented: "The Mean is indeed supreme! Yet few among the people have long been able to practice it."

He also said: "Everyone says 'I am wise,' yet having chosen the Mean, they cannot keep to it even for a single month." And again: "The Way simply will not prevail."

5. Is the Way of the Mean Truly Difficult?

The Way of the Mean is the most plain and unremarkable, the easiest to know and easiest to practice of all ways. Why does it seem so difficult to practice? It is not that it is truly difficult -- it is only because the wise go too far, and the foolish do not go far enough; the worthy go too far, and the unworthy do not go far enough.

If one can emulate the sages and worthies -- like Yanzi, who was wise and worthy yet did not fall into the error of "the wise going too far and the worthy going too far" -- and like Zengzi, who though plain and slow, did not earn the reproach of "the foolish not going far enough and the unworthy not going far enough" -- if one can examine oneself three times daily, clasping the teaching firmly to one's breast, being sincere within and acting without, taking watchfulness in solitude as the method of beginning and the utmost sincerity of exhausting nature as the method of completion, acting according to one's station and finding contentment wherever one enters -- then what is there to worry about the Mean being impossible to practice?

Commentary on the Three Guiding Principles

"What Heaven Decrees Is Called Nature" (天命之謂性)

"Heaven" (天): There are thirty-three heavens, but the "heaven" spoken of here refers to the Heaven of Principle of Wuji, beyond the thirty-three heavens -- utterly still and unmoving, ultimate principle eternally present, the sovereign of all things in the universe.

"Decree" (命): "Decree" is like a command -- it means "to bestow." Principle penetrates all three realms; the great transformation flows everywhere, causing all things to rest content in their life, causing all spirits to fulfill their duties. Therefore it is called a decree.

"Nature" (性): Nature is what human beings receive from heaven. The true principle of Wuji is the heavenly decree -- it is also what is called empty numinosity. And truly, its substance is complete within the self. "What heaven decrees is called nature" reveals that outside of heaven, there is no nature. All appetites, desires, and obstinate emptiness are not the nature. The nature is originally formless; in motion, it generates all goodness.

What is received from the Heaven of Principle: the spirit is the original spirit, the heart is the Dao-heart, and it opens its aperture at the eyes.

What is received from the Heaven of Qi: the spirit is the discriminating spirit, the heart is the human heart, and it opens its aperture at the mouth and nose.

Therefore the eyes of human beings connect to the Heaven of Principle, and the mouth and nose connect to the Heaven of Qi. Yet it is like a fish in water, or a bird riding the wind -- connected, yet not knowing the connection. The reason one cannot attain the great penetration, the final penetration, and unite with it as one, is entirely because of the enticement of material desire and the veiling of emotional thought.

When the essential nature is veiled by emotional thought, and emotional thought is enslaved by the burden of things -- then one chases delusion and forsakes the real, wandering through life and death. One enters the gate of ghosts and the gate of beasts, and the Pass of the Worthy and the Realm of the Sage grow distant. This is why one must follow one's nature -- preserving this Mean, maintaining this nature, nurturing this original spirit. The sage-spirits of all generations continued Heaven's standard and carried the past into the future.

Daoism speaks of refining the nature.
Buddhism speaks of seeing the nature.
Confucianism speaks of nurturing the nature.
Christianity speaks of transforming the nature.
Islam speaks of settling the nature.

All are nothing other than preserving this Mean and nurturing this nature. The nature and the Way are the true principle of Wuji. In motion, they become Taiji. Divided, they become yin and yang. Distributed, they become the Five Elements, generating and transforming all things. When qi gathers, form is completed, and principle too is bestowed therein.

When heaven bestows the principle of "origination" (元) as its decree, beings receive it as the nature of benevolence (仁).

When heaven bestows the principle of "flourishing" (亨) as its decree, beings receive it as the nature of propriety (禮).

When heaven bestows the principle of "benefit" (利) as its decree, beings receive it as the nature of righteousness (義).

When heaven bestows the principle of "constancy" (貞) as its decree, beings receive it as the nature of wisdom (智).

When heaven bestows the principles of "origination, flourishing, benefit, and constancy" (元亨利貞) as its decree, beings receive them as the true principles of "benevolence, propriety, righteousness, and wisdom" (仁禮義智).

As for the nature of faithfulness (信): whether in human beings or in heaven, though there is the distinction between nature and decree, the principle that resides in qi has never been other than one. The nature of human beings and the nature of things, though they may differ in the fullness or partiality of their qi-endowment, the ultimate goodness of their principle has never been different. Thus nature is received from heaven -- "what heaven decrees is called nature."

"Following Nature Is Called the Way" (率性之謂道)

"Follow" (率): To follow -- each follows the naturalness of its own nature. Within the endowment of nature, the Eight Virtues are inherently present, the ten thousand virtues and ten thousand forms of goodness are all complete, innate knowledge and innate ability are fully endowed -- this is what embodies principle in all its images and responds to all things. When beings each follow the naturalness of their own nature, then in the daily use of all affairs and things, there is nothing that lacks its proper principle -- supremely fitting and unchanging, like a great road.

To know the method of following nature, one must first know the substance of the nature at the place where it is followed.

Confucianism says: "My Way is threaded through by one."
Buddhism says: "One should abide thus" and "One should contemplate thus."
Christianity says: "Filled with the Holy Spirit," and must take the cross as its dwelling place.
These are all the dwelling-places of following nature.

The responsiveness of the Way, the compassion of Buddhism, the loyalty and forbearance of Confucianism, the universal love of Christianity, the purity and truth of Islam -- all of these are precisely following this nature and practicing this Constant.

Master Zhu said: "To follow" means to follow. If a person can follow their nature and circulate their qi in practice, they enter the Pass of the Worthy. If they still the qi and unite with the spirit, they enter the Realm of the Sage. To enter the Pass of the Worthy is for one's qi to return to the Heaven of Taiji. To enter the Realm of the Sage is for one's spirit to return to the Heaven of Wuji. To know one's qi and nurture it, filling it to overflowing through heaven -- this is following the Way of the worthy. To know one's spirit and concentrate it, encompassing heaven and earth -- this is the Way of the sage. Therefore it is said: "Following nature is called the Way." If one can truly:

Follow the nature of benevolence: from the affection of parent and child to love for all people and care for all things -- the Way of benevolence.

Follow the nature of righteousness: from the distinction between lord and minister to honoring the good and respecting the worthy -- the Way of righteousness.

Follow the nature of propriety: in all matters of advancing and withdrawing, the forms of courtesy and the rites of deference -- the Way of propriety.

Follow the nature of wisdom: in all distinctions between right and wrong, the difference between the crooked and the straight, the deviant and the true -- the Way of wisdom.

Follow the nature of faithfulness: from the dealings among friends, faithful and without falsehood -- the Way of faithfulness.

What is "following nature"? It is "not erring and not forgetting, following the ancient statutes." To err is to go too far -- those among sages and worthies who err tend to fall into obstinate emptiness. To forget is to fall short -- those of base temperament tend to sink into self-interest. Both are partial and not centered. "Following the ancient statutes" means knowing that what the Lord on High gave us of old, and following it.

"Cultivating the Way Is Called Teaching" (修道之謂教)

The sage takes what is inherently present within the endowment of human nature -- the Eight Virtues and all goodness -- and establishes laws to instruct all under heaven: cultivating and regulating the proper Way, promoting standards and rules. This is called teaching. Yet teaching does not force upon people what they originally lack. Though the nature and the Way are the same in all, endowment of qi and the veiling of things may differ, so there cannot but be the discrepancy of going too far or not far enough. The sage takes the principle that ought to be practiced according to each person's original nature and establishes measured guidance and preventive norms, so that those who go too far or fall short may all find the Mean. He distinguishes near and far, close and distant, causing each to exhaust their nature, practice the Way, establish virtue, and serve as a model for the world -- just as Confucius bequeathed the rites, music, criminal law, and government, the institutions of civilization, the Songs, Documents, and Classics, so that later scholars might honor human relations and reach principle, know propriety and righteousness and feel shame. Each person comes to know how to cultivate the self; each comes to know how to exhaust principle and nature, and so reach the decree of Heaven.

The teaching of benevolence is established: distinguishing the ranks of high and low, so that each fulfills their part.

The teaching of righteousness is practiced: creating systems and regulations, so that each observes and does not lose them.

The teaching of propriety is attained: guiding and prohibiting, so that each distinguishes and does not err.

The teaching of wisdom is illuminated: removing the false and preserving the sincere, so that each is true and without delusion.

The teaching of faithfulness is made manifest: extending it to all things under heaven, following what each desires.

The above constitute the Three Guiding Principles of the Doctrine of the Mean, which correspond to the Three Guiding Principles of the Great Learning.

From heaven to nature, from nature to the Way, from the Way to teaching -- nature, the Way, and teaching are three yet one, and one yet three. They cannot be separated. The cultivator of the Way first illuminates the substance and reaches the function, then from function returns to the substance of the Former Heaven's true suchness.

"What heaven decrees is called nature" -- this corresponds to the Great Learning's "illuminating luminous virtue."

"Following nature is called the Way" -- this corresponds to the Great Learning's "renewing the people."

"Cultivating the Way is called teaching" -- this corresponds to the Great Learning's "resting in the Highest Good."

Chapter Study Questions:

1. What is the hidden significance of the two characters 中庸?
2. How does the Mean relate to the Three Teachings' tradition of transmitting the heart-method?
3. What are the Five Stages and how do they describe the cosmogonic process?
4. How do the three hearts (Dao-heart, human heart, blood-heart) relate to the practice of the Mean?
5. How do the Three Guiding Principles of the Doctrine of the Mean correspond to those of the Great Learning?

Part Three -- Chapter 19: On the Dao De Jing

第三篇第十九章　說道德經

1. A Brief History of Laozi

The Wuzhen Pian (Understanding Reality) says:

"The precious characters of the Yinfu exceed three hundred;
The spiritual text of Dao and De is but five thousand.
When all the supreme immortals of antiquity are counted,
Every one of them attained true understanding from these two."

From this one can know that the Yinfu Jing and the Dao De Jing are the wellspring of all Daoist scripture. But their language is simple and their meaning profound -- none but the truly wise can fathom their hidden principles. The Yinfu Jing was composed by the Yellow Emperor Xuanyuan. The spiritual text of the Dao De Jing is the legacy of Laozi. But who was Laozi, truly?

According to the mythological accounts, in the seventh year of King Yangjia, the eighteenth sovereign of the Shang dynasty, there was a woman among the people who suddenly had a strange dream. Walking alone through the fields on a night when the stars and moon were bright and the air was cool as water, she saw a beam of white light descend from the sky. Looking closely, she perceived that it was a great star as large as a bushel. From that time onward, changes stirred within her body -- she had conceived. For a full eighty-one years she carried the child, until the reign of King Wuding. One day, the woman sat resting beneath a plum tree. Suddenly the child was born from her left side and grew to full stature as the wind touched him. He took nine steps in a circle, pointed to heaven with his left hand and to earth with his right, and declared: "In all of heaven above and earth below, the Way alone is supreme." He took the surname Li from the plum tree, for he was an old man with a head full of white hair at the moment of his birth. He was given the name Li Er (李耳), the courtesy name Boyang (伯陽), and the posthumous name Dan (聃). Because he had been carried to old age before being born, he was called Laozi -- "the Old Child."

He was born in Quren Village, Li Township, Ku County of the state of Chu. His father was Han Qian, and his holy mother was the Mysterious Jade Lady. Yet there are many conflicting traditions. Some say there were three Laozis: one was Li Er, the second was the Grand Historian Dan of the Zhou court, and the third was Lao Laizi. Others say Laozi was born in the time of King Xiang of Zhou, that his father was Li Wuguo and his mother Lady Yin, who prayed at Yang Mountain and thus conceived a son. She carried the child for sixteen months. One night, Lady Yin dreamed that a great star from the west fell into her bosom. The following day, at the transition between the hours of si and wu, she gave birth to a boy whose hair was pure white and whose features were unlike those of ordinary men. His ears had three passages -- hence the name Li Er, also called Laozi.

When he grew up, he entered Yang Mountain and studied under Master Shanggu of the Upper Valley, learning the natural Great Way of longevity and immortality. He also received the secret transmission of the Elder Yao and gathered a hundred herbs to refine elixir pills that could cure plague and all manner of disease. When he finished his studies and returned home, his parents had already arranged a marriage for him with an orphaned girl -- the daughter of Shenzi Hu -- but because she was a citizen of the enemy state of Chen, she was unwelcome in Chu. With no recourse, they fled far away to the western Qi Mountains to live in seclusion. On the road, destitute, they lodged overnight at the house of Lao Laizi, and Laozi cured Lao Laizi's mother of her hiccup illness with his elixir.

Afterward, Changhong read the qi of the air and recommended a worthy to King Jing of Zhou. Laozi was appointed Keeper Under the Pillar (柱下吏) and soon promoted to Keeper of the Treasury. He was a man of utmost propriety, and because he was famous for his observance of ritual, Confucius traveled to Zhou to inquire about the rites from Laozi and received his parting counsel. (See the brief biography of Confucius for reference.) Therefore Confucius said: "I know that beasts good at running can be caught with nets; fish good at swimming can be caught with hooks; birds good at flying can be caught with arrows. But as for the dragon -- how it rides the wind and clouds to ascend to heaven, I simply cannot fathom. Laozi is like a dragon!" Such was Confucius's sigh of wonder.

From that time onward, Laozi harbored the desire to withdraw from the world. He resigned his office and journeyed westward. Ascending a high mountain, he paid his respects to the Cave Stone Elder (窟石翁), who presented him with a green ox. He rode west to Hangu Pass, where the Guardian of the Pass, Yin Xi, received him with ceremony and detained him. During his stay at the pass, Laozi composed the five thousand words of the Dao De Jing. This is the origin of the Dao De Jing. Thereafter he departed westward through Hangu Pass, and no one knows where he went.

The origins of Laozi, with all these conflicting traditions, have always been a mystery. Even the great historian Sima Qian could not untangle them. Some say Laozi was Lao Laizi, yet the Romance of Laozi also says Laozi fled to the western Qi Mountains and lodged one night at the house of Lao Laizi -- which shows how unreliable such claims are.

In the end, Laozi was a great sage. In every age when the cosmos turns and catastrophe descends upon the world, he takes up the Way and descends to the world below, changing his name and assuming new guises in each kalpa to save the people. His true origin and identity are a heavenly mystery, not easily revealed to mortals -- nor need we insist on establishing them by force.

2. The Profound Mysteries of the Dao De Jing

The Supreme Lord Lao is the Ancestor of the Way. As the cycle of heaven revolves and the kalpas change, he takes up the Way and descends into the world, passing through kalpa after kalpa to save the people. His parting counsel beneath the pillar, the sigh comparing him to a dragon, the legacy left at the Pass -- the five thousand words of the Dao De Jing. In it he established the great Way of heaven, earth, and humanity, and transformed all ages, past and present, with this great scripture.

The subtle and profound mysteries of the Dao De Jing -- how can they be easily spoken? Within, it holds the marvellous essence of the Gate of Mystery (玄門). Without, it sets forth the sage's Way of self-cultivation, family ordering, state governance, and world peace. Still and unmoving, it communicates with the spirit-world through mysterious penetration. It completes all things and transforms all things. It moves through the world and saves the people. It surpasses all existence and stands alone in supremacy. Through ten thousand kalpas it is never destroyed. The Way surpasses heaven and earth. Its virtue shines bright as the sun and stars.

The Way is great beyond compare -- therefore it is said: "In all of heaven above and earth below, the Way alone is supreme." Its virtue is great beyond measure -- therefore it is said: "Among the ten thousand affairs and matters, virtue alone is precious." The greatness of the Way: it is the great root of heaven and earth. The vastness of virtue: it is the marvellous gate of all existence. The Way does not travel alone -- it must have virtue to support it. Virtue does not stand alone -- it must have the Way to pervade it. Therefore it is said: "The countenance of the highest virtue follows only the Way."

3. The Essential Meaning of the Dao De Jing

The Way is the root of virtue. Virtue is the practice of the Way. The Way is grounded in principle: its root springs from heaven, it is complete within the body, constant and unchanging -- the living pulse from which all things are born. This is the Way. Virtue is grounded in action: its substance resides within, its function extends without -- the standard for saving the world and the fixed rule of human conduct. This is virtue. When what is achieved in the self is also established in others, this is the Way flowing through all things and virtue being preserved and expressed.

Jing (經) means path -- the essential road that all who aspire to sagehood or Buddhahood must travel. The supreme principle of seeking immortality and studying the Way, the unchanging canon of heaven and earth for ten thousand ages. Nothing under heaven is born except through the Way; therefore the Way is the most honoured under heaven. Nothing in the universe of all things is accomplished except through virtue; therefore virtue is the most precious under heaven.

All spirits and all beings -- without the Way, they could not be born; without virtue, they could not be nurtured. What gives birth does not claim the Way as its own possession. Because it does not claim its own Way, this is why the Way is honoured. Therefore the Way is honoured and nothing is above it. What nurtures does not claim the virtue as its own possession. Because it does not claim its own virtue, this is why virtue is precious. Therefore virtue is precious and nothing compares.

The Way has no form; virtue has no trace. The supreme principle of the Way responds well to all things before the first sign appears. The wondrous subtlety of virtue is contained within all things before form arises. This corresponds to the Confucian teaching of "completing oneself and completing all things." It resonates with the secret meaning of the Four Books and Five Classics. It harmonizes with the grand principles of the Book of Changes. Every sentence is true teaching; every phrase is a pearl. Yet the words are indirect and the principle is subtle, and because human nature has differences of sudden and gradual understanding, the people of the world cannot easily exhaust its marvel, nor can the confused easily attain its meaning.

The Way is originally without words, yet without words it cannot be revealed -- therefore the Supreme One first composed the five thousand words. The scripture is originally difficult to fathom, yet without fathoming it cannot be attained -- therefore the cultivator must read this scripture. To read this scripture, one must make the heart correct and the intention sincere. To investigate this principle, one must devote the will and concentrate the mind. The Kangxi Emperor said: "The Way is attained through the heart; the scriptures serve as proof. Believe these words."

4. The Three Teachings' Modes of Expression

The Three Teachings originally belong to one source and arise from one principle. Though the words of their founding doctrines differ, their meaning is never other than the same. Yet each tradition's mode of establishing its words and theories has its own distinctive character.

The Three Teachings' modes:

Confucianism values "proven words" (證言) -- the theory of practice.

Buddhism prizes "secret words" (密言) -- the transcendent theory.

Daoism employs "goblet words" (巵言) -- the absolutist theory.

The "goblet" (巵) is a leaky vessel -- empty and bottomless. Whatever is poured in pours straight through, and the vessel itself retains not a single drop. The doctrine of Laozi's teaching follows precisely this principle: he makes himself the leaky vessel, and all the natural truth of the cosmos and the true principle of the Great Way are like water poured through him, flowing directly out toward the world without concealment and without cover. Laozi himself is the spokesman of truth.

This is why Laozi's Way has always been called the absolutist theory -- because his Way is the Way that surpasses heaven and earth, and his virtue is the nameless virtue beyond all names. Though he has laid it all out openly, the world still finds it so profoundly mysterious that it cannot be fully understood. This is not the same as Buddhism's "secret, not easily spoken" -- it is simply "spoken, not easily known." This is why Confucius sighed and compared him to a dragon, and the world's inability to fathom Laozi's depths is no cause for wonder.

The noted scholar Song Longyuan, a provincial graduate from Shanxi, retired from office and devoted himself to the Way of purity, stillness, and non-action. He composed a special commentary on the Dao De Jing, illuminating the meaning of the scripture and penetrating its profound purpose. To read it once is to see the sun and moon in the midst of heaven. To understand it once is to find a precious pearl within one's pouch. If one truly wishes to know the marvels of the Dao De Jing and the substance and function of the Great Way, and one is a person of true cultivation and genuine learning -- where else should one turn?

Commentary on Chapter One of the Dao De Jing: "Observing the Marvellous" (觀妙章第一)

The Way That Can Be Spoken Of Is Not the Constant Way (道可道非常道)

The first "Way" (道) is the Great Way of the Former Heaven. The "can be spoken" (可道) means "can be described and explained." "Constant" (常) means enduring, still, and eternal.

The Way is the Great Way of the Former Heaven. It existed before heaven and earth, and none can know what came before it. It endures after heaven and earth, and none can know what will follow it. Without form, without image, without sound, without scent. Neither great nor small, neither square nor round. In its greatness, it exceeds the farthest reaches of heaven and earth. In its smallness, it is finer than the tiniest mote of dust. Infinitely great, it enfolds all things. Infinitely fine, it enters all things. All beings receive it and live; all spirits lose it and perish. Utterly mysterious and wondrous -- this is the true principle of Wuji, the Great Way of Taiji. Dim and dark, it has being yet is not being. Vague and elusive, it has non-being yet is not non-being. It cannot be conceived; it cannot be measured. One might as well try to catch the wind or grasp a shadow -- yet wind, though formless, still has sound and can be measured; a shadow, though bodiless, still has shade and can be pointed to. But this Great Way has nothing that can be measured, nothing that can be pointed to. How could words and speech ever describe it? Therefore it is called the Way that "cannot be spoken."

As for the "speakable Way": whatever has form and description, whatever can be indicated and expressed in words and phrases -- this is the speakable Way. Since the speakable Way can be described, since it has form and indication, it cannot be the truly constant, enduring, and unchanging thing. What is subject to change, how can it endure? Therefore it is said: the Way that can be spoken of is not the constant Way.

The Name That Can Be Named Is Not the Constant Name (名可名非常名)

The first "name" (名) is the true name of the nameless. The "can be named" (可名) refers to named things that have image and form.

The Great Way is without form, without image, without place, without sign, without trace -- the wondrous non-being that is wondrous being. Truly constant and never changing, enduring forever without alteration -- therefore it cannot be named. Though the sages have forced a name upon it, calling it "the Way," it is ultimately nameless. As for the "nameable name": this refers to the names and labels given to the myriad forms and colours between heaven and earth. These are subject to change and alteration -- they are not the eternally unchanging constant name. Therefore it is said: not the constant name.

One who cultivates the Way, if unable to realize that named names are false and that the nameless name is true -- that one has not yet reached the realm where all dharmas are empty.

The Nameless Is the Beginning of Heaven and Earth (無名天地之始)

Before chaos was opened, before the primordial cosmos was divided -- this was Wuji, the nameless. When Wuji stirred and transformed into Taiji, clear and turbid first separated, yin and yang first divided, and heaven and earth were formed. Yet heaven and earth came after the Great Way of Wuji. Therefore it is said: the nameless is the beginning of heaven and earth.

In human terms, this corresponds to the moment before joy, anger, sorrow, and happiness have arisen in the embryonic heart -- the ground of utter stillness without movement. This is the "beginning of heaven and earth" within the human heart: the nameless.

One who cultivates the Way, if able to know this nameless beginning, will know the beginning of heaven and earth. All that has name belongs to what came after -- all is changeable and inconstant, not the constant name.

The Named Is the Mother of All Things (有名萬物之母)

The Great Way is originally nameless -- why then speak of "the named"? Because the Great Way begins at Wuji. When Wuji has not yet moved, though substance and function are complete, the power of transformation has not yet been activated, the capacity for creation has not yet been revealed. Still and unmoving, utterly void -- therefore it is nameless.

But when it transforms and enters Taiji, from principle qi is born, from qi form arises, from form substance condenses, from substance image appears, from image the body takes shape. Form and colour become manifest, and names are established. Heaven and earth are rooted in the formless Wuji before form and colour appear -- therefore it is said: the nameless is the beginning of heaven and earth. All things are born from the formed Taiji after form and colour have appeared -- therefore it is said: the named is the mother of all things. Is this not fitting?

This is what is meant by: the Way (Wuji) gives birth to the One (Taiji); the One gives birth to Two (yin and yang); Two gives birth to Three (the Three Powers of heaven, earth, and humanity); Three gives birth to all things. From non-being, being is born. From the one, the myriad are transformed. This is "one root transforming into ten thousand distinctions." All arise from Wuji, and through the creative transformation of Taiji, all are born of the beginningless natural and wondrous Way.

One who can know this nameless beginning and this named mother will understand that each of the myriad things possesses its own nature -- yet all share one nature. Though each bears its own name, all are rooted in the nameless.

With Constant Non-Being, Observe the Marvellous (故常無欲以觀其妙)

"Constant non-being" (常無) means: without beginning and without end, without sound and without scent, with no image that can be described and no name that can be established -- unchanging through a thousand ages, unaltered through ten thousand generations. This is called constant non-being.

Yet this non-being is not nothing. From within this non-being, wondrous being can be born. Generation and transformation begin here. Holy ones and common folk alike are nurtured from this source. If being were born only from being, there would be nothing remarkable. But that being is born from non-being -- this is what makes it marvellous.

This is what the Supreme One wished the people of the world to see: within this constant non-being, observe the Way's marvel of generating the ten thousand existences. Therefore the scripture says: "With constant non-being, observe the marvellous." If one can truly observe constant non-being and understand its marvel in one's heart, then one will know that constant non-being is the nameless beginning of heaven and earth -- the resting place to which cultivators of the Way must return.

With Constant Being, Observe the Boundaries (常有欲以觀其徼)

"Constant being" (常有) is the wondrous being within non-being. This is called constant being. Through this constant being, transforming qi condenses into substance and body, forming the myriad existences of the shaped and the imaged universe. East and west, past and present, everywhere it is so.

Yet when one traces this constant being back to its very first source -- where did it arise from? What gave it birth? One must observe the myriad existences in reverse, until the moment of destruction: where then is form? Where then is sound and colour? In the end, everything returns to non-being. From this evidence of returning to the source and root, one can know that being returns to non-being, and its source is non-being. Since the source is non-being, how can it give birth to the myriad existences? This tells us that though the source is non-being, it is truly not nothing. The source is not nothing, yet one cannot see it as being. One cannot see it as being, yet it gives birth to all existence.

Therefore the sage, from this, observes the marvel of its utter stillness without movement. From this marvel of utter stillness, the Two Breaths of yin and yang stir into motion, mutually interacting. From qi, form arises; from form, substance; from substance, image; from image, the body -- manifesting the myriad forms and colours of the universe. From this one can know that all this existence was transformed from the marvellous non-being. It is from the boundary (徼) of generation and transformation that all things are born.

If one can truly observe constant being and penetrate its boundary, then one will know that constant being is the named mother of all things -- the destination to which cultivators of the Way must arrive. The marvellous is the root of generation and transformation. The boundary is the source of creation and change. From the marvellous to the boundary -- from non-being to being -- the one is two, and the two are one.

These Two Emerge from the Same Source (此兩者同出而異名同謂之玄)

"These two" refers to constant non-being and constant being. Though they differ in name -- "being" and "non-being" -- both issue from Wuji. Therefore it is said they "emerge from the same source." Their names cannot but differ: non-being can be called nameless, but one absolutely cannot call it "being," for the first sign of all things has not yet appeared. Being can be called named, but one absolutely cannot call it "non-being," for the forms and colours of all things are already manifest.

"Mystery" (玄) means: ungraspable, without beginning or end, without form or image, without words or explanation. Utterly still, utterly luminous. Utterly round, utterly alive. Utterly true, utterly constant. Its transformations are without end; its marvellous function is without limit. Therefore it is called the Mystery. Thus the scripture says: they emerge from the same source, differ in name, and together are called the Mystery.

Mystery upon Mystery, the Gate of All Marvels (玄之又玄眾妙之門)

Without sign, without trace. Being that is not being; non-being that is not non-being. This may be called mysterious. But the extreme of the extreme, the subtle of the subtle, the true of the true, the marvellous of the marvellous -- is this not mystery upon mystery?

Therefore: observe non-being and recognize the Mystery in its manifestation. Observe being and recognize the Mystery in its truth. Observe being and non-being emerging together and know the Mystery's endless transformation. In the great void, it is the marvel of the great void. In heaven and earth, it is the marvel of heaven and earth. In all things, it is the marvel of all things. Everything that has form and colour -- all emerges from this gate. Therefore it is called: mystery upon mystery, the gate of all marvels.

The Verification Within the Self

The Great Way is vast, dim, and profound -- mysterious beyond measure, marvellous beyond words. Truly it is difficult to describe the infinite marvels of its supreme mystery. Master Zhu said: "What a person receives from heaven is the luminous and spiritual quality that is never obscured -- and through it, one embraces all principles and responds to all affairs."

The human body is a small heaven and earth. Heaven and earth are supremely vast; the myriad things supremely manifold -- yet none escapes the domain of our own nature. Therefore, if one wishes to understand the supreme principles of the empty, mysterious Way of Heaven and the inexhaustible marvels of creation, one may look far and observe the motion of the heavenly Way, the waxing and waning of yin and yang, the birth and extinction of all things. Or one may look near and take one's own self.

With "constant non-being," verify the wondrous heart of the still water, the clear pool -- the limpid clarity of purity and stillness. This is where the substance of nature, principle, and the Way resides. It is the marvellous realm of constant non-being, the nameless beginning of heaven and earth.

Then, with "constant being," verify: when the self-nature, which knows no cessation, is touched by a single thought of desire -- thought upon thought springs up, and all things, all affairs, all forms and colours appear in layer upon layer. As it is said: "All dharmas are born from the heart." This corresponds to the realm of constant being, the named mother of all things.

All of this is transformed from the marvellous place of constant non-being into the boundary-virtue of constant being. If one can, in a moment of desirelessness, observe the heart's substance in its clear stillness and non-action -- and then observe a single thought of desire as it arises, and the myriad dharmas naturally spring to life -- through this one can verify the marvel of the heavenly Way's "constant non-being" and the boundary of "constant being." The truth is not difficult to enter.

Chapter Study Questions:

1. What are the various traditions concerning the origins of Laozi, and why does Yiguandao consider his true identity a heavenly mystery?
2. What does it mean that the Dao De Jing "holds the marvellous essence of the Gate of Mystery within and the sage's Way without"?
3. What is the "goblet" metaphor, and how does it characterize Daoism's mode of expression compared to Confucianism and Buddhism?
4. Explain the relationship between "constant non-being" and "constant being" as presented in the commentary on Chapter One of the Dao De Jing.
5. How does the closing passage use the "small heaven and earth" of the human body to verify the cosmic principles of non-being and being?

Colophon

Program of Cultivating the Dao (修道程序) is the most comprehensive catechism in the Yiguandao corpus. Compiled by former worthies (前賢) of the tradition, the full work comprises three parts and sixty chapters: Part One, "Seeking the Dao" (求道章, 21 chapters); Part Two, "Cultivating the Dao" (修道章, 20 chapters); and Part Three, "Practicing the Dao" (行道章, 20 chapters, including commentary on the Great Learning, the Doctrine of the Mean, the Dao De Jing, and the Diamond Sutra).

This translation presents the Preface (前言), Formal Preface (序), Part One Introduction, Chapter 1: "What Is the Dao?" (道是什麼), Chapter 2: "Why the Supreme One Named Human Nature-Principle 'the Dao'" (太上何以強名人之性理謂之道), Chapter 3: "Why Must One Seek the Dao?" (何以必要求道), Chapter 4: "When Does Heaven Descend the Dao?" (上天甚麼時期纔有降道), Chapter 5: "Where Does the Dao Descend in Each Period?" (每期降道在甚麼地方), Chapter 6: "Who Is the Master of the Dao, and Who Can Transmit the True Way?" (誰是道的主宰誰能傳此真道), Chapter 7: "What Is the Difference Between the Dao and Teaching?" (道與教是怎樣差別), Chapter 8: "The Five Teachings Share One Source" (五教同源), Chapter 9: "What Good Does It Do to Seek the Dao?" (求道有什麼好), Chapter 10: "The Movement of the Dao" (道運), Chapter 11: "The Bitter Sea" (苦海), Chapter 12: "The Bitter Sea Has No Shores — How Does One Reach the Other Shore?" (苦海無邊怎登彼岸), Chapter 13: "Joy That Can Be Enjoyed Is Not Lasting Joy" (樂可樂非常樂), Chapter 14: "In Former Times One Had to Leave the World to Cultivate the Way; Why Now Can One Cultivate at Home?" (昔時要出家修道今日何以在家修道), Chapter 15: "Wisdom and Cleverness" (智識與智慧), Chapter 16: "Why the True Way Is Transmitted in Secret" (真道何以暗渡), Chapter 17: "The Rise and Fall of the Dao" (道之興替), Chapter 18: "The Purpose of the Dao" (道之宗旨), Chapter 19: "The True Transmission of Nature-Principle" (性理真傳), Chapter 20: "The World Is a Great Labyrinth of Confusion" (世界是一個迷魂陣), Chapter 21: "Cultivation Must Have Beginning and End" (修道要有始有終), the Part Two Introduction, Part Two Chapter 1: "Cultivation Must Begin from the Heart" (修要從心修起), Part Two Chapter 2: "Distinguishing True from False" (真假辨), Part Two Chapter 3: "What Is Karmic Affinity?" (何謂緣份), Part Two Chapter 4: "The True Appearance of the Dao" (道之真象), Part Two Chapter 5: "The Way of Leaving the World" (出世之道), Part Two Chapter 6: "No Self, No Heart" (無我無心), Part Two Chapter 7: "Obstructions" (罣礙), Part Two Chapter 8: "All Dharmas Are Empty" (萬法皆空), Part Two Chapter 9: "How Should One Cultivate the Dao?" (修道要怎樣修), Part Two Chapter 10: "Establishing Resolve" (立志向), Part Two Chapter 11: "The True Root of Good and Evil" (善惡真根), Part Two Chapter 12: "The Great Catastrophe" (浩劫), and Part Two Chapter 13: "Resolving Karmic Debts and Escaping the Great Catastrophe" (解冤孽脫浩劫), Part Two Chapter 14: "Understanding Cause and Effect" (知因果), Part Two Chapter 15: "The Yánkāng Kalpa" (延康劫), and Part Two Chapter 16: "The Great Matter of Life and Death" (生死大事), and Part Two Chapter 17: "The Fortune of the Great Unity" (大同景運), and Part Two Chapter 18: "Dual Cultivation of Nature and Life" (性命雙修), Part Two Chapter 19: "Extinguishing Ignorance" (滅無明), and Part Two Chapter 20: "True Cultivation and False Cultivation" (真修與假修), the Part Three Introduction, Part Three Chapter 1: "Extending Knowledge Through Vigorous Action" (致知力行), Part Three Chapter 2: "The Three Bonds and the Five Constants" (網常倫理), Part Three Chapter 3: "The Three Obediences and the Four Virtues" (三從四德), Part Three Chapter 4: "No Buddha Outside the Body" (身外無佛), Part Three Chapter 5: "Observing the Fast" (持齋), Part Three Chapter 6: "Repentance" (懺悔), Part Three Chapter 7: "True Filial Piety" (真孝道), and Part Three Chapter 8: "Exhausting the Self and Exhausting the Nature" (盡己盡性), Part Three Chapter 9: "The Way of the Obedient and the Reverse" (順逆之道), and Part Three Chapter 10: "Strictly Observing the Precepts" (嚴守戒律), and Part Three Chapter 11: "External Merit and Internal Fruit" (外功內果), and Part Three Chapter 12: "The Five Steps and the Three Awakenings" (五步工夫與三覺), Part Three Chapter 13: "Dispelling Doubt and Resolving Confusion" (去疑解惑), Part Three Chapter 14: "Trials and Demons" (考魔), Part Three Chapter 15: "The Relationship Between Culture and the Course of the World" (文化與世道之利害關係), and Part Three Chapter 16: "True Cultivation and True Learning" (真修實學), and Part Three Chapter 17: "On the Great Learning" (說大學), and Part Three Chapter 18: "On the Doctrine of the Mean" (說中庸), and Part Three Chapter 19: "On the Dao De Jing" (說道德經). All chapters are now complete -- the Preface, Formal Preface, Part One (21 chapters), Part Two (20 chapters), and Part Three (19 chapters). This is the first complete English translation of the Program of Cultivating the Dao. Sixty translators over many lives carried this blade from first word to last.

Good Works Translation from Chinese by the New Tianmu Anglican Church, 2026. Translated by Tulku Guāng (光, Preface through Chapter 1), Tulku Cíguāng (慈光, Chapters 2–3), Tulku Míngxīn (明心, Chapter 4), Tulku Chéngxīn (誠心, Chapter 5), Tulku Míng (明, Chapter 6), Tulku Címing (慈明, Chapter 7), Tulku Míngdēng (明燈, Chapter 8), Tulku Dàoxīn (道心, Chapter 9), Tulku Dàomíng (道明, Chapter 10), Tulku Guī (歸, Chapters 11–12), Tulku Mínglè (明樂, Chapter 13), Tulku Míngdào (明道, Chapter 14), Tulku Míng (明, Chapter 15), Tulku Huí (回, Chapter 16), Tulku Cíguāng (慈光, Chapter 17), Tulku Cí (慈, Chapter 18), Tulku Guāng (光, Chapter 19), Tulku Míng (明, Chapter 20), Tulku Zhēnguāng (真光, Chapter 21), Tulku Míngquán (明泉, Part Two Introduction and Chapter 1), Tulku Míng (明, Part Two Chapter 2), Tulku Huìguāng (慧光, Part Two Chapter 3), Tulku Huìdēng (慧燈, Part Two Chapter 4), Tulku Míngxīn (明心, Part Two Chapter 5), Tulku Míng (明, Part Two Chapter 6), Tulku Chénguāng (晨光, Part Two Chapter 7), Tulku Huìdēng (慧燈, Part Two Chapter 8), Tulku Míng (明, Part Two Chapter 9), Tulku Míng (明, Part Two Chapter 10), Tulku Huìguāng (慧光, Part Two Chapter 11), Tulku Míngdào (明道, Part Two Chapter 12), Tulku Dàomíng (道明, Part Two Chapter 13), Tulku Dēng (燈, Part Two Chapter 14), Tulku Chéngguāng (澄光, Part Two Chapter 15), Tulku Cíguāng (慈光, Part Two Chapter 16), Tulku Guī (歸, Part Two Chapter 17), Tulku Chéngguāng (承光, Part Two Chapter 18), Tulku Lianhua (蓮華, Part Two Chapter 19), Tulku Míng (明, Part Two Chapter 20), Tulku Chéngxīn (誠心, Part Three Introduction and Chapter 1), Tulku Huìmíng (慧明, Part Three Chapter 2), Tulku Míngdēng (明燈, Part Three Chapter 3), Tulku Míngdào (明道, Part Three Chapter 4), Tulku Huìdēng (慧燈, Part Three Chapter 5), Tulku Huìguāng (慧光, Part Three Chapter 6), Tulku Dù (渡, Part Three Chapter 7), Tulku Dàomíng (道明, Part Three Chapter 8), and Tulku Míngdào (明道, Part Three Chapter 9), Tulku Dàoguāng (道光, Part Three Chapter 10), Tulku Míngdào (明道, Part Three Chapter 11), Tulku Mínghuǒ (明火, Part Three Chapter 12), Tulku Mínghuǒ (明火, Part Three Chapter 13), Tulku Míng (明, Part Three Chapter 14), Tulku Chénguāng (晨光, Part Three Chapter 15), and Tulku Míngquán (明泉, Part Three Chapter 16), and Tulku Huìguāng (慧光, Part Three Chapter 17), Tulku Huìmíng (慧明, Part Three Chapter 18), and Tulku Chenguang (晨光, Part Three Chapter 19), Yiguandao Translators. This is the first English translation. Gospel register. The English was independently derived from reading the Chinese source text. The established Yiguandao translations in the Good Works Library were consulted for terminological consistency.

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Source Text: 修道程序（前言、序、第一篇序論、第一章至第二十一章、第二篇序論、第二篇第一章至第二十章、第三篇序言、第三篇第一章至第十九章）

Chinese source text from the Morality Books Library (善書圖書館, taolibrary.com). Presented here for reference, study, and verification alongside the English translation above.

前言

愛河孽海相通　　偏要流連忘返

忘卻極樂故家園　為把本真迷掉

塵世認為樂園　　逆旅當作本家

陰陽地獄總無差　兩地皆非戀土

（右調西江月）

迷迷惘惘大夢　　華華世界醉鄉

木鐸曉夜催　　　醒來誰覺黃梁

可憐可憐　　　　茫茫苦海無邊

（如夢令）

此二節詞，言雖簡，而寓意極深，把人生自降世以來，至令六萬餘年之久，全然忘卻本來面目，性命的根源，自從迷入太極迷魂大陣以後，失了本真，矇在鼓裡，氣稟為陰陽陽拘，乾變為離，坤變為坎，鼎爐顛倒，水火未濟，精氣不守，神靈眛昏，性質愈流而愈劣了。

精氣神既生錯綜，五臟自然受五行所制，五氣自不能朝元，精神愈趨而愈亂矣，虛無妙道之性理本心，由是悉被慾蔽情封，而失權衡，幻虛迷味之精識血心，從此自專恣意縱情，而肆敗度了，從茲以往，一生總在夢中，似睡非睡，似醒非醒，孽海認作受河，地獄當作樂幽，流連忘返，天當視為無何有，塵世當作真本家，以真作假，以假當真，世世如在醉鄉，一生迷在圈裡，三魂游離於名韁利鎖之場，七魄蕩漾於狂妄無明之地，六神似乎無主，夢境只當實情，所謂本心迷掉者，即此之謂也，孟夫子所以為世人哀之曰「人有雞犬放則知求之，有放心而不知求，哀哉。」

本心既失，血心當權，真君退避三舍，識神僭越居尊，八德乘機鳩占，從此以後，心無定止，意似浮萍，心猿躍躍而亂動，意馬啈啈而亂馳，四門大開，六賊奔命，魔王蘊凶於內，賊奴招搖於外，內外連接，狼狽為奸，一動念，便趨名利酒色，驕奢淫佚，慾海難填，一作為，就懷狼毒陰險，戈予甲兵，情關難制，事之未著也，日夜縈縈而亂思，費盡精神，絞盡腦汁，方寸、常為運籌帷幄之幕府，事之既發也，時刻惶惶而繫念，用盡心機，使盡精力，五內，永作攻防馳驅之戰場，此皆為忘本失源，血心用事之所以然也。

長此以往，性燥心粗，氣質暴戾，狼貪驕橫，放肆妄為，憤懟瞋怒，巧詐放縱，無所不為矣，事多即心煩，氣促即性亂，終至火焰崑崗玉石俱焚矣，由是性亡命促，舉念皆離道，行為皆脫軌，因果因此而造成，冤孽由是而互結，冤以冤報，仇以仇討，葛藤結愈多，孽債糾纏不了，浩劫有自來矣，輪迴終難免矣，嗚呼哀哉，放心失道之害，至於如斯也歟。

心何以放，道何以失，只因道非時不降，若沒有天命特降真道者，不論誰何，都不得知道本性為何物，良心血心之真假，且釋門自六祖慧能祖師以後，道脈暗轉儒門火宅，自此釋家絕了宗風，正法失傳，大道隱矣，釋門弟子，且無法可以知道「性理真傳」的聖道，何況一般的世人，怎能明白這個性即是道，即是良心，怎知保重，使其不放失呢，故自此以後，世人只認血心為心，不知還有一個真本心在身，所謂真本心者，就是中庸所說：「天命之謂性」，即無極理天之真天理，賦命與人謂之性，儒家所謂良心者是也，由此本性（良心）而行，這便是道，故曰：「率性之謂道」，此性此道，雖是人人所固有，但人人各不知其自有，是以放失而不知求，一任血心胡為妄作，而不知檢，所有作為，皆非本性之所出，既不率性而行，自然離道遠矣，人心既離道，失了本真，有如洪水氾濫橫流，不可復制矣，由是人心反常，道德盡廢，造罪招愆，因果互結，冤債牽纏，輪迴不了，未曾有之大浩，劫由是而生，小混沌之大殃禍，從此而起了。

所來值此三期末劫，維皇上帝，鴻慈廣播，特降真道，俾曹天神仙，人世眾生，地獄鬼魂，三曹等，得此唯一無二的機緣，得以明白自性為天命，在天謂之理，賦與人謂之性，性即是道，又令明師，指授萬古秘傳之「性理真傳」，使人知道大道的真理，本來的面目，求回本心，才可以救災弭劫，跳出苦海，脫出輪迴，登彼極樂，超生了死，成仙成佛，成聖成賢，此降道之所以由來也，此求道修道之以為要因也。

序

大學云：「物有本末，事有終始，知所先後，則近道矣」，此言宇宙間，萬靈萬彙，皆有本，有末，萬事，萬性皆有始有終，先知其本，次知其末，先知其始，後知其終始可以知其理，而益窮之，朱夫子云：「是以大學始教，必使學者，則凡天下之物，不因其已知之理，而益窮之，以求至乎其極，至於用力之久，而一旦豁然貫通焉，則眾物之表裡精粗無不到，而吾身之全體大用無不明矣」。誠能如是，格物致知，則本末始終，瞭若指掌，則先後次序，自是判然矣。

如果不知其本，只求其末，不知其終，則先後顛倒，徒勞無功，恰如海中求虎豹，山上搜蛟龍，終不可得耳。故修道，須先知到道之為物，道之來源，道之實體，何謂本，何謂末，何謂始，何謂終，何為先，何為後，何為輕，何為重，方可得循序進修，不至倒行逆施，顛倒錯亂，才得一勞永逸，事半功倍，一帆風順，一步直超，此修道之所以要有程序者明矣，程序者何，１求道，２修道，３行道，４成道，修道之程序，如斯是否，敬俟高明。

第一篇　求道（求知）章

求道是什麼意義，求是追求，就是要來追求這道是什麼物，其來源出處，是什麼地方，其本體實相，有無形色，在吾們身上什麼所在，與人類萬物，有甚麼利害關係，是怎麼寶貴，怎麼奧妙，原要切切實實，追求到明明白白，才能誠心求之，信道有篤，修道有方，行道有恒，成道自然可期可必了，大學云：「物格而後知至，知至而後意誠，意誠而後心正，心止而後身修」，此言先要格物致知至，終能發出誠意正心，意誠心正，然後可以修身修道，此乃聖人遺留的明證，由此觀之，修道必須先求知者明矣。

第一章　道是什麼

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，道教謂之道，又曰谷神，總而言之，即是佛性也，名稱雖是種種不同，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，又謂之道心，良心，循此性（良心）而行，即謂之道，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，無朕兆，無端倪，不可測度，似空非空，似有非有，實是空中有妙有，有中有妙無，老子云：「道之為物，惟恍惟惚，惚兮惚兮其中有物，杳兮冥兮，其中有精，其精甚真，其中有信」，信者，即道之精華也，其徵妙忘奧，實非筆墨所能描寫，亦非口舌所能形容，此則大道之實體了，實體無相，乃妙有真相，非塵世之有聲色，有名相，之假體假相也，天地雖大，不得此妙道不能成，人物雖靈，但不得此妙道不生，宇宙萬彙，但不得此妙道而生成的，萬靈萬彙，雖各自有，但不論誰何，都是有而不知其自有，但是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，萬彙之根抵也，若果拔了本，絕了源，其枝末還能蒐盛嗎，還有性命之可言嗎，三教之聖理真傳，即在此耳，自數千年前，中已有證明，「道也者，不可須臾離也，可離非道也」。這不是明證嗎，可知道即理，理即性，性即是良心，亦即是佛，要超生了死，脫出輪迴，躲劫避災，成聖成佛者，番由此道也，道之寶貴，不用說而自明矣，釋迦不慕太子之貴，妙善不貪官主之榮，古人絕離塵世，拋妻離子，苦修數十年，非無謂也，為求此性理宜傳之大道耳。

此玄妙之聖道，先天地而有，然莫能知其始，後天地而存，然莫能知其終，其微妙玄通，雖聖人亦莫明其妙，莫能名其名，故老子說：「有物混成，先天地生，寂兮寥兮，獨立而不改，周行而不殆，可以為天下母，吾不知其名，強名之曰道」。此即道之由來也。

第二章　太上何以強名人之性理謂之道

「道」字之含義最廣，大別之，有三義。

道：１．道者路也，人人必由之路。

２．道者道也，引導之義也。

３．道者說也，述也，言說陳述之意也。

蓋因人性來自理天，孔子所謂：「上天之載，無聲無臭至矣」。原是無形色。無聲臭之物而無物，無朕兆之可觀，無端倪之可見，非有非不有，非無非不無，至微至妙，至幽至玄，非筆墨可以形容其妙體，非言說可以探測其本真，天下莫能知，莫能名，原來此真空妙有，無相之相，幽微玄奧之性天中，含有至善之中德，就是八德又稱曰八寶，即「仁、義、禮、智、忠、孝、廉、節」，此乃人人必有真經正路，故強名之曰「道」者一也。

如上所述，性道即如是幽深玄奧，非筆墨所能盡，非口舌所能說，視之而不可見，聽之而不可聞，不可捉摸，不可端倪，何能知其實相，何能知其玄妙，至於來源妙處，止宿善地，怎麼得知呢，所以必須依聖人仙佛之經書，典藉，以及明師，前人來指授，引導，才能明白這性道之妙理，故強名之曰「道」者，二也。

但是這道雖是不可以言說的老師曾說過：「道本不可以言說，雖有言則差，出口則非，然無言說，道無以明」，如果只靠經書，專靠神會聆悟者，非上上智之人，是不可能的，還要依先覺者之言說演述，才可以明白其奧妙，故強名之曰「道」三也。

明性理真道，此三者本不可以缺一，因「道」之一字，恰好含有此三義，是以太上強名之曰「道」者，非無由也。

茲將性天中之八德，簡單說明，聊供參考。

「仁」者，心德也，天理良心也，體上天好生之德，合乎天地，和乎萬物，一性圓明，十分平等，聖人云：萬物同體，惻隱之心，仁也，孔子曰：君子無終食之間違仁，顏淵問仁，子曰：克己復禮，為仁，就是去私心，還天地公心，濟人利物為仁也。

「義」者，人路也，義為人之元情，禮讓之根本，見得思義，和氣不爭，不以利而害名，不損人而利己，這「義」字，乃八德在我頭上，王道在我身上，一陰一陽，至大至剛，浩然正氣，道義精微，關公所以為聖，顏子所以成名，率由此義也。

「禮」為吾人的元神，天理的節文，人身的法則，行為的軌道，男學才良，女慕貞節，廉恥常存，淫亂不犯，以正為本，禮德是尊，關公秉燭耀千古，韓湘同床不動心，守顏子之四勿，此皆克己復禮之根也。

「智」智德是人的元精，立身處世的指南，出迷入悟的明燈，出世入道的明路，智有智識與智慧之分，由智慧，則性靜生明，明心見性由智識，則聰明外露，逐妄迷真，故轉識為智，則天堂，轉智為識則地獄矣。

「忠」忠者中心也，中為真中，心為良心，真中有良心，可以明見天真也，口中一直，至理在中，不偏不倚，出口上為天，出口下為地，乃表現心中起意，天地皆知，心通神，神通心，善惡難隱，是非難瞞，故能盡此忠者，自心無愧，鬼神無欺，仰不愧於天，俯不愧於地，中不怍於人矣。

「孝」孝為百行之先，八德之首，「孝」字，乃半老半子，半老在上，為天，為父母，半子在下，為地，為子女，上半生，父母辛勞養育子女，下半世，子女盡孝扶養父母，此理之當然也，三教九流，男女老少，那一個不是父母所生的，士農工商，富貴貧賤，那一個不是爹娘養育的，釋迦由孝而成佛，玄天報親而為帝，目蓮僧行孝，天榜標名，大舜帝盡孝，帝堯讓位，自古聖賢仙佛，莫不由孝而成的。

「廉」廉字，立頭端正，身披半鄉，雙足立地，兩袖清風，貴在身清，不在衣冠，安貧樂道，銅臭無戀，楊震辭金，只畏四知，天子訪賢，特舉孝廉，上廉而下潔，官清而民正，廉之所以舉也。

「節」節是人之操持，即節操貞節也，為人之儀範也，志操卿貞，操守嚴正冰清玉潔守身如玉，如竹節之堅貞，如松柏之凌耐，如菊殘猶傲霜枝，如梅雪爭春不下，男重操持，女慕貞節，文天祥殉國負帝入海，王昭君盡節屍向上流，此皆臨大節而不可奪者也。

性中有此八德，故「性」字，左三劃，為三綱，右五劃，為五常，乃入世出世必求之正法，聖賢仙佛入道正經之大路，故謂之真經正法。即聖理真傳之核心處，人人必由之正路也，老子強名之曰「道」者，大有深意在焉。

１欲知行八德對何處著手？

２意欲代天宣化應該怎樣辦呢？

第三章　何以必要求道

道為人之本性，為性命之根源，在第一章，第二章，已經詳細說得明白了，道即為人之本性，在人身中，就是人人所固有的，怎麼又要求道呢，即說人類萬靈，莫不是得此性理妙道而生的，這便是有生之始，這個性道，已賦在人類萬靈的身上了，怎麼第一期青陽，第二期紅陽，現在第三期白陽，三期末劫，又須要維皇降道的必要呢，因為這性道，微妙得難言，雖在人身中，其出入也，並沒有影象之可見，其來去也，亦沒有聲響之可聞，故不論天地，人靈，萬彙，都是有而不知其自有，若無維皇上帝的大命，特降真道，授命於明師，指傳這個「性理真傳」，點開竅妙，闡明萬古奇秘的心印大法，那麼你賢過顏閔，智勝范增，亦是無法可以知到這個性理妙道的來源出處，玄關善地，怎能知到他的奧妙呢，他的寶貴呢，怎知他與天地萬靈萬彙，具有生死緊密的關係，造化無窮的玄妙處呢，所以古聖王軒轅，亦須拜師七十二，釋迦放棄青官之貴，而入雪山修道，孔子求師問禮於柱下，神光立雪少林，斷臂示誠者，皆為要求此「性理真傳」之真道也。

觀夫孟子為世人哀之曰：「人有雞犬放，則知求之，有放心而不知求，哀哉」。可知世人悉把本性良心放失，而不知求者久矣，然性道良心，即在吾人的身上，怎能放失呀，因為由理天賦命與人這個性理，自入太極迷魂陣以來，經過太極的造化（初步太極造化理且不必說）先天化落後天，純潔的本性，為陰陽氣稟所拘純善的良心，為世情物慾所蔽，先天的真慧妙智，（般若智）化為後天情識聰明，真靈化為識神，三魂七魄，被五行所制，理性變為氣性，氣性又變為質性了，因為這樣的變遷，就把這個性道本心的主人翁，貶在一隅，真君退位，血心當權，識神用事了，耶穌教主所謂「上帝讓權」即是指此義來說的。

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，一任他肆無忌憚，胡為亂作，而不知檢了，壞了壞了，從此魔王專權於內，六賊縱橫於外，意馬溜韁，亂踹方寸寶田心猿脫鎖，大鬧天官，不可復制了，因是造罪招愆，結冤造孽，因果牽纏，輪迴不了，人心日下，道德日亡，未曾有的大浩劫，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，這個八德真經，還有誰何要去顧盼呢？所以這條真經正路，遂至茅塞不通，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」即此之謂也。

世人為之放本心，不知那裡去了，甚至這條真經正路，又被荊棘阻塞不通，所以無有法兒，可以找回這個性道本心了，因為這樣的緣故，所必要求道，又心須修道者，就是這原因了，求道是怎樣，就是要找回放失之本心，修道是怎樣，就是修復要去找本心這條的正路呢，若不求道，不能明白本心的來源，及止處，亦不能知心放失的原因，及被錮的地方，不修道，不剷除途中這些障害物，怎能容早進軍，不進軍，怎能叱退那些包圍著本心的妖物，魔怪，所以必須求道，修道，才能救回本心，回歸故家鄉極樂國，使吾們的主人翁，重見天日，拜見老母，歡會龍華，何等美滿啊。

１古聖仙賢求什麼道？

２吾人不能脫出輪迴原因在何處？

第四章　上天甚麼時期纔有降道

道是非時不降的，非人不傳的，要降道，必須鑒察世的盛衰，道運的興廢，人心的淪變，劫運的機緣，而來定的，如太古卯會以前的時代，人心未曾離道，凡有作為，悉順自然，合乎天理，行乎無為，本心既無放逸，那有降道的必要呢，上古以降，辰會以後，至於中古，人心遞變，天道漸廢，凡有作為，多有蓄私，作事漸趨於有為了，由是道心日晦，識心日長，巧言令色，口是心非，從此而起，奸謀詭計，狡詐欺瞞，從此而出了，至此世道漸衰，良心見棄，上下相欺，貴賤相凌，爭奇鬥智，再接再厲，弄巧逞能，愈出愈凶，種的禍根，結的惡果，冤連債結，葛藤糾纏不休，報應反覆不了，日積月累，年復一年，劫數由是而成了，劫數既成，上上天不得不降劫來收殺些惡孽，但只降劫，若不降道，又不能救護良善，故須道劫並降，才見上天，福善禍淫，報應之不爽了。

所以維皇慈悲，特降真道，於第一期，為青陽水劫，劫數僅有九劫，道君掌教，燃燈主持，道降於君王將相，是為龍漢初劫，名曰無極，效度二億仙人成真，第二期，為紅陽火劫，劫數倍加為十八劫，釋迦掌教，彌陀主持，道降於師儒，是為赤明次會，名曰太極，亦救二億真佛子成道，及至本會，乃是延康午會，皇極應運，人心敗壞，更勝於前，故三災八難，一齊降臨，九九八十一劫，是謂三期末劫，道落儒門，彌勒掌教，儒童主持，道降於庶民火宅，大開普渡，普及三曹，要救回九十二億殘零，此時人心離道太遠，迷昧太深，要救渡眾多的原人，誠非容易，上天仁慈，復差先天二億諸仙，中天二億諸佛，盡下南瞻，飄散九州，借母投竅，修真養性，助天行道，代天宣化，救度眾生，此即降道之所以由來也。

降道怎麼待必待有劫數的時才降呢，因為這道是無有形影可以觀的，無有色體可以觸摸的，所以奧妙，是不容易知道的，且修道又不是一朝一夕，便可以見出效果的，若在清平的時候，來降道者，任你有蘇張二舌，喊破喉劫，嚼爛舌頭，說得天花亂墜，人人只當作馬耳東風，誰肯掉轉頭來一顧呢，若不是有凶災劫煞臨頭之時，呼天不應，喚地無門，徬徨無路，急似燃眉之際，誰能警覺惺悟，誰肯改惡向善，來求這個淡而無味的真道呢，故道非時不降者，就是這個緣故了。

又說道非人不傳，這又是什麼意思呢，因為這真道，是最寶貴的，乃上天最玄妙的秘寶，若非真人，是不可以得這個真道，假使傳之與他，他亦不能保持得住，故曰，道非不傳，那麼什麼人才是真人呢，就是保住自己的本心，行得著八德正路，作事皆以良心為主，不假識心用事的人，這才可以謂之心人，因為本心中所具的八德，就是道的真根，若其人八德保持得住，就是與道有緣，一聞大道，如膠似漆，絕不得分離了，若其人八德已放棄無存，就是已經絕了道根，與道已經無緣，怎麼得此真道呢，假使偶然得之，亦必旋復失之，真道必有真考，上天所以降考者，正是要分別真假人呢，真人愈考愈，堅任考退，假人一考即倒，雖得而又脫去，所謂「道非人不傳」，信不誣了，故欲得真道者，必須求回本心才可以呢。

１禍劫是誰造成的？

２降道之目的是為什麼？

第五章　每期降道在甚麼地方

道乃至中至正，至善至美，不偏不倚，大公無私的，居於中央戊己土，真中的至善地，我大中國，自古以來，稱為中原，中國，又稱中華，這實有深遠的意義呢，蓋因我中國，位在地球之最中心，國之後方，四川新疆，背控高山，古昔稱為須彌山，以後又稱崑崙，現名改作「喜馬拉雅」山脈，這個山脈，為全世界的最高峰，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，而通黃河出瀛海，黃河流域，地質多黃，黃河之水，始終渾濁而黃色，若中國將出聖君，或將降生聖人的時，才有澄清數日，以顯瑞微，按此黃河，透崑崙通天河，乃位乎天地中央戊己土屬黃之左證了。

我國既位居天地之中心，是以維皇上帝，創造宇宙，降生人靈萬彙，自然先從中心點之中國著手，後乃漸次及於四周，此理之當然也，易曰：「黃中通理，正位居體，美在其中，而暢於四肢，發於事業，美之至也」，此亦不外乎其理呀，所以中國，先有七聖來治世，河圖出，洛書出，伏羲得之，仰觀俯察，而畫八卦，神農為民命嘗百草，而醫藥有方，后稷播百瞉，而民得以粒食有賴，黃帝製冠冕衣裳，而民得依服而免凍，有巢氏構木為巢，民免穴居而有室，燧人氏鑽木取火，民得熟食，倉頡製文字，而代結繩。

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，上天降道，每期都是降在中國，當初老祖石門傳經，乃在四川境內，碣石，龍門兩地，如本期之大開普度，特降真道，亦從四川發源的。

且中國自古以來，所發明的文物，其種類實不可以勝數，發明的物件，雖是遠不如現代驚天動地之精巧，但是皆可益世利民的，古今東西，日用所不可缺的，與世是有益無害的，雖有發明幾種凶器，不過是些刀槍劍戟的小小武器而已。不似現代外人爭奇鬥巧，竭盡狼毒，專事發明殺人滅國的武器，昔時戰爭十年，所殺傷人命的數量，還勝不過現代，投下一個原子彈的威力呢，這種無人道的發明，到底滅人還是自滅，有什麼益處呢。

至於文化方面，中國古來，就是這四書五經，傳記諸經，經過孔聖之撰述，悉關於世道王化，敦風正俗，為道德之源泉，入世出世之寶鑑，人人必由之徑路，如大學中庸二書，悉是大道之淵源，論語孟子二書，亦皆是修身養性之正典，其外諸子百家，傳記，史記，種種群書，都是益世利民的期藉，如小說演義，戲文腳本，詩詞歌詠，亦皆寓有勸善懲惡，諷刺世道，規正人心，化世益人之書，不是現代的小說、雜誌、劇本、歌謠，專事反背古道，忘了文化之使命，甘心作了文教之罪人，如古之隱惡揚善，今反為隱善揚惡了，專以揭短為丰眼，揚人之惡為本能，或表演殺人害人的手法，或表現猥褻誨淫的醜態，描盡風情畫意，說盡淫詞豔語，教人反善為惡，導人近於獸行，傷風敗俗，破壞道德，誣民毒世，等等的文化之可以比擬的。

所以我中國之可以貴者，位於天地之最中，兼有悠久傳統之善德，堪稱為至善地，是以為降道之中樞，為道德之淵源，為文化發祥地，聖王賢聖多降生於中國者，非無因呀，老師曾說過，「得道有四難，第一難中華難生，第二難人身難得，第三難三期難遇，第四難真道難逢」。可見每期降道，確實降在中國，是無疑的了，欲求真道，若非生於中華，猶如緣木求魚的了，古今常說：「三生有幸」，這句話，是什麼意思呢，原來就是說三世種得好因緣，（祖宗、父母、及自己前生的積德三世的因果）得生中華為一幸，得生人身為二幸，得遇三期為三幸，得此三幸，才得遇真道降在庶民火宅，大開共度，人人有份，這個好機會，故曰：「三生有幸」，但三幸雖得，還有一難，這才是難上難呀，這是第四難這個「真道難逢」這一關了，真是「三幸還易得，尾難正是難」，試觀現在中國的人數，四億萬萬，其數不是不多呀，三幸不是不得呀，然得逢真道者，實若晨星，寥寥無幾，這又是甚麼緣故呢。

蓋因今生若把本心放失，八德零落，道根已斬，與道緣慳，或前生冤孽深重，債主要來惑亂本心，雖然偶爾得三幸：

也有全然無緣，不得聞著真道的。

也有道既聞了，只是當作馬耳東風，只付之一笑的。

也有道既求了，不肯心誠求之，只當作有也無也，偶遇少考，則拔根偃苗的。

也有認道不真，信道不篤，一遇左道邪術來煽惑，則朝秦暮楚的，故欲求四難全得，必須求回本心，重整八德，作個新的真人才好。（第四章參照）

１古今文化對人宜利害關係如何差別？

２上中下士之差別在何處？

第六章　誰是道的主宰誰能傳此真道

道之為物，道的玄奧，在第一章，第二章，已詳述了，茲不在煩贅道是有隱有顯，有明有晦，有降有收，有時濟度，有時涅槃的，若在隱晦的時候，不論誰何，都不得知到這道時什麼物，道與人有什麼關係，有什麼好處，若在明顯的時候，上天才將真理的奧秘洩出，使人得知道的玄妙，道的寶貴，道的來源，道的止處，有生生息息之玄機，有形形色色之造化，萬靈性命的本根，為萬彙育化的生源，若有降道的時，就是要來濟度眾生，上天才降真天命，特命佛聖掌教，又授命於名師，指傳這個「性理真傳」，使修道者，個個知道道的真根出處，才能知向這目的地進修，人人知道這個性理的止處，才知由這根據修起了，若天命收起，道在涅槃的時期，任何掌教的佛聖，都不敢越過雷池一步，決不敢再傳，不敢在濟度一人呢，就是名師，亦不敢再授此「性理真傳」了，所以這道，一旦天命收起來以後，不論誰何，也就不能再求這個真道了，所謂「有緣遇著著佛出世，無緣遇佛涅槃」就是說有緣者，就能遇得著天命降道，佛聖濟度眾生的好機會，無緣者，就是遇著天命收起，道已止度，這就是無緣可以求真道的意思，所謂三期難遇，欲求真道者，須要趁這個三期真理降世，若是錯過這個機會，再要遇三期普渡，又須要後元會，十二萬餘年呢。

若問主宰這道的隱顯，收降，或濟度，或涅槃，這個權衡的人是誰的話，這又當先知道這個無極的妙道，乃是視而不可見，聽而不可聞體物而不可遺的，玄玄妙妙的物無其物，最幽玄最神秘的，天地神明，亦莫知其奧，聖賢仙佛，亦莫名其妙，誰人可能知其玄妙的真理呢，誰能主宰其權衡呢，故曰：「天上天下唯道獨尊，這個玄奧的獨知者，就是大道本尊的無上尊神，天人皆尊之曰：「維皇上帝」，佛之密教，稱為「大日如來」，這個玄妙真理，萬古最極神秘，絕不經洩的真傳，」是謂人「性理真傳」者是也，主宰這個極秘的真傳，要隱要顯，或降或收，濟度涅槃的權衡者，就是維皇上帝本尊的大命，故千佛萬祖，再上尊號，稱為「玄玄上人」，又稱為「明明上帝」，又因為宇宙間所有一切萬靈萬彙，皆由此無極的妙道所生的，恰似萬靈萬彙的生母一般，故又尊諭之曰，無極聖母，這無上的尊稱，就是大道的本尊，即是「性理真傳」的元祖。

惟道獨尊我獨尊　　生剋制化老身分

三界十方母為主　　養育聖凡一靈根

凡有降道的時期，其期間皆有限制，道君受維皇大命掌教一千五百年，第二期，釋迦受命掌教三千年，至六祖慧能祖師，將道統暗轉於火宅儒家，收回釋迦的天命，釋門從此絕了宗風，真法正傳，已無從捉摸了，自是成為普通的教化，不得再傳真道了，現在第三期，白陽末劫，普度三曹，彌勒掌教，儒門應運，大開普度，辦理末後一著。

１何謂三期離逢？

２誰是宇宙主宰者？

第七章　道與教是怎樣差別

道是性理的本體，就是無極之真理，賦與人為性，故謂之「性理」，亦即是良心，既謂之「性理」「良心」，怎麼又稱為「道」呢，這在第二章，已經說得明白了，不容再贅，這個性理，乃吾人之天根，性命的大源，生既由如是處來，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」，口授心印的秘寶，屬在佛教中之密教，若不受維皇上帝的大命，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妙呢，所以真經不在紙字上，儒教的四書，五經，釋教的經、律、論，三藏的經典，老子的道德五千，清靜經，黃庭經等，處處雖有藏著這真道的奧秘的證明，但不得明洩，都是言在此，而意在彼的，若不得受命的明師來指授真傳，點開竅妙，闡明真理的奇秘者，任你甚麼名儒碩學，亦無法可以發見其奧秘呢。

這樣的微妙，這樣的寶貴，這樣的奇秘，這就是道的真面目了。

教著，乃屬道的外圍功夫，就是由道所發之萬法，萬行，萬端，用來教化於世人的，是為道之用也，換言之，即是積德行善，修身養性，俾將來可得出世入道之基礎教化，故曰：「修道之謂教，教屬在佛教中之顯教」，就是普通的教化，使世人修心煉性，諸惡莫作，眾善奉行，以匡濟人心，勿使其惡化，得唯一世之善人，俾其將來，得以享受有限的福報，所教的皆是普通平等的道義，不論何人，皆可以知道的，佛教所謂平等法者也，經書上所有的明載，人人可得易知之處，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，若不得經明師指傳，得了無上的法者，任你怎麼聰明伶俐，亦難知道其奧妙的，這就是「道」與「教」的差別了。

道的正法真傳，自釋門於中原第六代慧能祖師，揩法入火宅，道統暗轉入儒家以後，佛門自是僅傳依缽之形式的傳統而已，實已絕了宗風，只徒認蹄作兔，執筌為魚，真傳正道，已屬歧路亡羊，不知所之了，從此以後，這個正法的「性理真傳」，除了儒家以外，任何教門，都是無從抓拿了，故自唐末、五代、兩宋、元、清，以迄於今，約千餘年間，道屬隱晦之期，各教都是變為普通的教化，此間要聞真道，可比登天還難了，慧能祖師曾有詩曰：

釋家從我絕宗風，儒家得我正法通。

三期末後收圓事，正心誠意合中庸。

教是常有的，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，兼之博通今古，學富五車的賢士，亦無法可以得者這真道呢，因為這道是非時不降，非人不傳的，有降劫時，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。

道與教到底其效果，又有什麼差別呢。

「道」是可以超生了死，脫輪迴，登極樂，躲凶災，脫浩劫，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，造成國家的棟樑材，涵養世間的道德器，教人改惡從善，循規蹈矩，作盛世良民，享來生的福報，預作將來出世入道的礎石，所以這教化，亦是不可以一日無的，這就是道與教的效果之差別處了，只好任人自去選擇了。

羅公曰：

逐利貪名滿世間，不如破衲道人閒。

籠雞有食湯鍋近，野鶴無糧天地寬。

富貴百年難保守，輪迴六道易循環。

勸君早覓修行路，一失人身萬劫難。

１平等法與無上法是如何差別？

２大道如何要顯要隱呢？

第八章　五教同源

道與德本是人人的本性中所固有的，因為世道變遷，智巧日比，人心反常，逐妄迷真，墜入迷界，就把本來的面目失去了，世人既生了道心，世道日畏，道德見棄，人心無所歸依，故上天特命聖人，負道降世，重新立教，指示出迷之方法，這才能使本來的面目重現，而原來之故家鄉，始可在望了，故自古以來，每遇世道崩潰，或人心反常，單靠人力所不能挽教的時，上天必降匡教之辦法，差聖人降世，一面設教，教以常道，一面特降真道，洩漏真傳奇秘，假天人交接之機運，指我固有之所在，和修復的方法，這就是所謂求道者是也，但真道卻不是隨便可以傳的，必須受過，維皇上帝的天命，應運才能傳此真道的，（詳見第六章）然五教之中，應運受命者，就是道教老子，儒教孔子，釋教釋迦，三教聖人，耶回二教，不傳道統，只可傳普通教化而已。

五教之宗旨，都是以復性作目的，道曰煉性，儒曰養性，佛曰見性，耶曰圓性，回曰全性，皆以歸根為出世上之歸宿，此乃五教共同之要點，實則一花五瓣，五教之建立，生於三代以下，為全人類之需要，所以由一「道」化出為五，故道曰，抱元守一，儒曰執中貫一，佛曰萬法歸一，回曰清宜守一，耶曰默禱親一，這都是以一如，作立教之基本也，可見五教，本是言殊而理同的，這是絕不錯的了，五教之對社會人類之功效，是怎麼樣，有人說可以補充法律之不足，可以限制人類之自作諸惡，可以導人自知向善，給自身作個處世立身之合理定向，此乃五教同法之功用，然如說到是否真正能歸根復命時，則就「希望是希望」，「實得是實得」，「道」之與「教」，在這一點上，便有分別了，此點視「天命」之轉替，和「道統」之延續如何，而定的「天命」者，是宇宙主宰，維皇上帝之差遺，道降於何方，何方必有聖人出，始能負道而闡化，「道統」者，是心傳之源脈，瀉瓶相承，以為將來萬殊歸本之導線，荷擔道統，就是受「天命」之差遣者，所以若非天之曆數在躬之「明師」，是不能當此重任的，五教聖人中，有「道統」不傳者，乃是不傳大道正體之明示，而「天命」則是一律，可見教本是道的外圍工夫，依佛所說，便是「平等法」，儒家所說，就是「教化」，道者，是「教」的正體，依佛說的，便是「秘密法」，儒家說的「道」，「教」與「道」的助緣，其效果，便是化劫導善的，「道」是「教的樞軸」，其效果，便是能超了死，苟要實修真道，「見性成佛」，「歸根復命」者，必須遇到荷擔天命，身負道統的明師，實得心法的「性理真傳」，才能成就的，試看現在五教的淪變。

１．「道教」現在的道教，只重方衡符籙，這實非道德之所旨，雖仍以老子作始祖，其實乃始於漢之張天師，故可說是同名義，不同道義。

２．「儒教」儒門之「三達德」，「五達道」，其體系雖是精微畢至，但自心法失傳以後，亦等於枝末之榮了。

３．「佛教」佛教之心法真傳，自從六祖起，始分成「南頓北漸」以後，宗風以經斷絕，尤有派別之紛爭，以後更把完整的佛理，分割得七零八落，故至令除了誦經習禪以外。這「心法正傳」，「大乘極談」，已無法可以知到的了。

４．「耶教」耶穌之博愛精神，本源出於「聖靈」，這「聖靈」的充滿，必以十字真理為寄托，然這十字真理之體在，請問誰還能知悟？（如新約路加福音第十四章第二十七節）耶穌曾說：「凡不能背自己十字架，跟從我的，也不能作我的門徒」，此其一證。（馬太福音第十辛三十八節）

５．「回教」回教本以伊斯蘭為真一不二的究竟，但至穆聖之下半期，卻專注於政治，和爭伐方面，穆聖故後，更生起教勢分判處，亦可以想像而知了。

這就是五教同樣的，沒卻了當初立教的主旨，遂致這樣的變質了，各教至今日，對於世道人心，雖不能說是無補，然早已有各無實，而道與教之分判處，亦可以想像而知了。

各教自有「道」與「教」之明暗分流以後，各教體自行分裂，紛紛紜紜的演變下來，致各教之間，互相攻訐，排斥起來了，我們今日要學佛，要先知真道，與教化之關係，並體會五教同一本之調和性，不要存著支離矛盾的心理，這才能獲得兼收並蓄之效果，總而言之，明哲之學佛士。

1.要取其真理，不要注重形式上之小節。

2.要認清五教聖人之救世本心，個應調和一致，在萬教歸一之今日，更不可再生牴啎。

3.要認清道之正體，即是宇宙間之絕對真理，這個真理，只有一個，居高應下，統理萬殊，居中應外，統理萬善，故五教之最高歸止，皆依此絕對萬理作終局。

最後修道人，最要注意，不可忽略之重點，茲特要交代，就是五教，既然是一花之五瓣，現在若看一看，各教自身的蛻變，與氣數之淘汰，以及人心之歸趨，也可以知道這時應當是花謝的時候，花在當時開放時期，雖然欣欣向榮，季節一過，自然花謝花萎的時期來了，這是天地間之陰陽消常律而然也，我們要切要留意著，即在花謝花萎的同時，因為這個時候，將又代花結實的時候了，此最後一點真「實」，怎可忽略呢，要問此「實」，是什麼，這便是五教合一而垂降的「聖道」是也。

是以現在人心之凋弛，和世道之頹敗，已達極點，而劫數之膨脹，道德之沒落，亦以致頂，這真是生民以來，最大一次之大悲運，燃上天慈悲，故將三千年來，向未明洩之「聖道」，應斯運垂降於世寰，而負責執行之聖人，亦以奉「天命」而降於東土，闡化聖道，普救殘靈，繼五教之花而結之「果實」，這不但真儒復興之新生機，亦將是全人類沐道浴德端倪，今日我文化道德發源地之中國，以昇起了就結救難，復興道德之一線矚光，為世道之康樂，和人類之幸福，樹立真道德，確立新教化，而況孔子早已有繼周者，雖敗是可知也，之預言在先，且人類若經劫難皆於前，亦自有真覺悟於後，在這天心與人與人望之集中下，可以預知這矚光，一定可以如旭日之昇起，光照四表，德披八荒，這可以斷言的，這乃是「萬病一針」，「起死回生」的轉捩點，我們只有衷心盼望全人類，都能懺悔接受，更禱祝矚光，早日沖破黑雲密雨，發揚偉大的光輝起來，普照十法界的眾生，盡登道岸，不再有一點黑暗與罪惡存在，尤希望一花五瓣，盡都歸復「果」，不要遺落了任何一個，這就是萬殊歸一的一番大機緣，我們只管拭目以待，這個「幸福果」結實的佳期到來，就好了。

１教由道分如何要分及何時何分？

２試問現在五教之中之蛻變如何？

３欲修真道士應抱持如何心地？

第九章　求道有什麼好

道者路也，乃是要回天堂西方極樂之正路，卻不是凡塵世之人路，並不是顛入苦海之迷路，亦不是墜入輪迴之末路也，這條路在那裡呀，悟者近在目前，一步可以直超，迷者遠在十萬八千里，經千萬遍的輪迴，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」，來時既由如是處來的，去時亦應向如是處去的，這就是人人生死來去，必由之真經正路，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」，即是此義。

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，求其放心而已耳。」

如果求得著這個「性理真道」，是有甚麼好處呢？

1.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，脫輪迴，登極樂免了生生死死，永在苦海，萬不能翻身，何以必要超生了死呢，因為這生死，皆不是好的事，陽世陰府，怕不是好的去處，莊子所以說。「我本不欲生，忽然生在世，我本不欲死，忽然死基至」，釋迦當時棄青官之貴，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，死在陰間也是死地獄，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，也就可以知道了，所以必須求道，四生六道轉變之苦，此所以必要超生了死者此也。

2.可以改惡向善，去邪歸正＝求道才能找回本性良心，始能知到人心有真有假，真的就是本性良心，亦即是元神，假的就是血心，人心，即識神是也，世人每一興念，悉涉貪私偏邪，每一舉動，皆屬陰險狠毒，野狐伎倆者，皆因本性良心，悉被慾蔽情封，不得出現，一任血心人心之識者，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，守正惡邪，所有作為，皆依中道本性為師，故孔子曰。「三人行必有我師焉，擇其善者而從之，其不善者而改之」，此言本性良心，即吾們的良師，舉凡有所作為，依此良心做去，則萬無一失了，其不善者，即指耳目招搖之謂也，所以求道，才能改惡從善，去邪歸正，誠然有之。

3.可以消禍解冤孽＝禍劫冤孽，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，不合理正道，所以結冤孽，造因果，殃連禍結，久而久之，遂釀成古今未曾有之大浩劫者，皆由世人失道故也，禍劫冤孽，既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，解冤孽者，明矣，果能求得良心正道回來，自然知道禍劫之所由來，冤孽之所由結自能悔既往之過失，自怨自艾，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，且從茲以往，一意一念，悉依本心為主，一舉一動，悉依八德是遵，那能再結孽債，再造劫因呢，似此新仇不結，舊恨無存，身心清淨，自然禍劫冤孽，不解而自解矣。

4.可以改命運＝命運何來，由天命，乎由神定，乎由人造，乎人自造其因，神天乃助其緣，最後自然成其果了，總而言之，三世宿緣，數世食果，雖是神天助緣，實皆由人心自造之也，觀夫世人，或生為王公將相，田園萬頃，大廈連雲，富甲一方者，乃其人前生本心常存，心不離道，兼之祖宗積德深厚，福田自種佳禾，自然今生結得好果，此自然之道也，或自有生以來，疾病纏身，一生落魄，貧無立錐之地，家無隔宿之糧，或伶仃孤苦，或災禍連綿者，皆係三世不修，本心流亡，血心識神用事，福田偏種惡草，自然不得自食好果，所謂天網恢恢，報應不爽，信不誣也，禍福無門，惟人自召，欲改命運者，必待求回本心，把福田的惡草除盡，重植佳禾，將來自得佳果，哲家洪子云。「盍世功勞，當不得一個「矜」字，彌天罪過，當不得一個「悔」字」，試觀邱祖，當初乃金蛇鎖口，最凶惡的命運，求道後，努力實修，積功累果，終至冤解孽消，不知不覺之間，冥冥中，把他的陰紋，改變二搶珠的大貴格了，求道之好處，亦可瞭然於心矣。

行盍世間天下路，獨是修行不誤人。

１求道有幾點好處？

２求了道應如何才能得其好處？

第十章　道運

一、理　數

混沌未開，理無不在，鴻濛甫闢，數無不周，未有天理，先有此理，鴻濛將判，先有定數，所以理曰定數，天地循環，無有往而不復的，世道盟衰，無有廢而不與的，世衰道微，至此極則反，故此際正當正法重光，真儒復興之時也，因為大道隱晦太久了，人心廢道廢德，已經到了極點了，惡業浩劫，已造成了，劫既成，上天不得降真道來救劫，吾們三生有幸，得逢三期末會，真道降世，欲求真經正法，性理真傳，正在此時了。欲求真學問，要為真儒者，真在此時也，時乎時乎，機最難逢，切勿錯過，大道為萬靈之主宰，上至天地人物，莫不從此道而生的，下至草木山川，蟲魚鳥獸，莫不由此道而成的，所以天地之循環剝復，世運之興廢盟衰，悉由此道之專主呢。

二、道運之現在及將來

永夜沉沉人寂靜，銀河西墜眾星稀焂。

忽雞唱三更徹，回看東方已吐輝。

大道雖是降世，還屬半明半暗，但不久靈雞三唱，旭日交將東昇的時候了，只因世間萬事萬物，皆有相對待的，有真便有，假有善則有惡，有正就有邪，為假不知真，無惡不見善，無邪不顯正當此道將興的時，自有萬教齊發，旁門左道，假祖師，假弓長，天考。魔考。（九十六種外道三千六日妖魔）齊來趕此一會，以魔萬靈，正玉石分判，善惡分辨的時候了，故現在真道，正屬半顯半隱的時，恰如還在五更未明之際，讓那些旁門小術，木魚敲得六響，法螺吹得嘹亮，且迷人尚多黃梁未醒，偶而有些夢覺之人，還是心旌搖搖，不知事齊乎楚乎，心還無有定向的，那麼既有此真道，豈容這些萬教來考煉呢，誰不知家貧方見得孝子，國亂才顯忠臣，金經火煉，才知真金，果樹經風，才見真果。

周公恐懼流言日，王莽謙恭下士時。

假使當年身便死，一生真偽有誰知。

三千六百的仙佛，四萬八千的賢人，要由這三期末會期中選出的，非經千魔考，怎麼能知其真假呢。

根有為根枝有枝，一緣一會不差池。

果然月到天心處，正是風來水面時。

這首詩的妙義，就是說修道的人，各要革自己的根枝，根枝堅固者，使有好緣會，任何滄桑之變，猶如泰山屹然不動的，根枝淺薄者，就遇惡緣會，一經飄搖，就如浮萍，隨波逐浪，任東西去了，此時真道降世，正欲救度原人，發揚光輝的時候，恰如明月到了天中，正待高照江心，不期忽遇風來，把水面吹得漣漣波興，就將那光圓皎潔的月痕，弄得零零亂亂，認不得清楚了的意思，故修道之人，須要認明真理真道，果能牢守，知，止，定靜的工夫，以待風括浪靜，水自無痕，圓明皎潔的明月，自見重現了。

三、合五六統平收萬教

本期維皇降道之目的，在於救劫，救心，救教，這三大目的而降的，因為世衰道微，人心反常，道德喪盡，人人造罪，個個作孽遂這成未曾有的大浩劫，五教本為維持世道人心而設的，至此人心亦已渙散，五教自身，亦早已變質，漸漸沒卻了當初立教的主旨，各教體自行分裂，于今已將不復存了，所以維皇特降真道，闡發真傳，先救人心，使人恢復天理本性，道心既復，人人改惡向善，個個知到性理根源，將來各教，自有惺悟之日，追根認，知到最高的歸止，自然依此性理真道為終局，一花五瓣，並結一聖果了，這就是以一聖道，統合五教，是謂之合五統六之大機緣呢，那麼這聖道，既為救劫，救心，救教而來的，為什麼半明半暗，或顯或隱，是怎麼緣故呢，因為這真的道，須要真的人，才可以得的，（誰是真的人第四章參照）故使萬教旁門，萬魔異端齊顯，以假混真，以邪亂正，藉以驗真假，辦賢愚，測根器，判玉石，這就是上天巧妙的安排，且未會人心，離道太遠，沉迷太深，若不使他經過一番天災人禍，翻江倒海之後，誰能警愓，誰肯悔過遷善，改邪歸正，捨妄求真，回頭去找當初來時這條舊路呢，所以必須經過小混沌，一番大淘汰，惡孽清除，頗冥猛省，人人向善，個個修道，五教歸宗，萬教平收，東西南北，中外萬邦，皆向黃中通理，世界大同，化娑婆而為極樂世界矣。

大道闡發聖脈傳，敕令三佛辦收圓。

若還不求天然渡，歷劫千年身難翻。

１理數會不會變？

２將來萬教齊發時靠什麼修道？

３五教的發源及歸宿在那裡？

第十一章　苦海

世間怎說是苦海，現在這個世間，人智大開，文明日進，百工俱備，器用日新，千奇萬異，巧奪天工，何物不有，何事不足，到處山明水秀，芯月樓臺，千般佳景，萬種風光，明明都是花花的世界，各各都是錦繡的江山，怎說是苦海呢，試觀世人，上自天子，下至庶民，三教九流，公子王孫，梨園子弟，托缽丐兒，誰能保得千日好，一生免了百歲憂呢，雖然貴為天子，富有四海，但是為國民，內憂外患，日夜汲汲思危，未嘗有一日安，日日長吁短嘆，雖山珍海味，羅列滿前，終是苦不能下咽，這不是苦海而何。公侯將相，官高位重，事上接下，他每日的起居動作，處處要如臨深淵，步步如履薄冰，終歲戰戰兢兢，畢世憂心耿耿，這不是苦海嗎，田園萬，頃大廈連雲，家財萬貫，米穀如山，心為利慾所驅，身為財神所使，東奔西跳，晝夜奔波，爭名奪利，招惹是非，休何嘗有一日無憂患在心呢，權貴富豪，尚且如此，其他三教九流，貧窮乞丐，更不待言矣，總而言之，尊有尊之危，貴有貴之險，富有富之憂，貧有貧之患，誰能得一日無事，而作小神仙呢。

不論地位高低貴賤，住居都城市，肆鄉村角落．總不能逸出這個憂煩苦悶的圈外，故曰。世間是苦海。

二、苦海何來

什麼謂之苦海，苦海在那裡呢，原來這苦海是無有形象，亦無有一定之廣狹大小，可以言的，大是大至無有邊際的，小是小至一步可以登彼岸的，因為造苦海是由於人心妄念，自造出來的，就是在人人之方寸寶田中，要大要小，皆可從人之所欲，放大之，則無邊際，一生找不到岸的，故終身落在苦海中，隨波逐浪，不能登彼岸，收束之，可以納之芥子中，一步便可超出苦海，這個苦海，乃人人私有的財產，除了聖賢仙佛以外，不論誰何都有的，只因人心離道已久，本心失真，莫辨是非真假，遂致認苦海為福田，以為必爭之地。

所以愈權貴，其苦海的領域便愈大，愈豪富，苦海就愈廣闊了，因為強橫的人，為要爭名奪利，持勢凌人，千方百計，施其狡猾的技倆，侵佔他人的境界，他自以為要擴張自家的福山，卻不知倒把苦海的區域，坤張起來了，弱小者，心有不甘，亦自團結起來，與他相抵抗，那知爭的不是福田，卻是苦海，所以這世間，遂變成苦海爭奪戰的戰場了，愈爭愈紛亂，區域境界，愈分不清，終至有些人覺起悟來，遂把各私有的苦海財產，提供出來，聯合起來，組織一個「世界大苦海」，共營的有限責任的大公司，自數百年以來，各股東互相努力，開疆拓土，業務可算長足的進步，成績頗有可觀，自數百年前，已經開始紅利的分配，雖有數次實施，但還是屬於預告的，小規模的配當而已，（例如雷劫之頻繁，瘋犬之怪異，風災水患，瘟疫瘴氣，草命劫，掃滅劫等等）

若要正式的配當，須待將來小混沌大開幕，大浩劫降臨的時候，那時自然按照各人認股多少的實積，公平分配，絕無循私，決無遺漏，但上天悲世憫人真道降世，道德重光，有先見的人，明了聖理真道，發現了方寸寶田，心機一轉，把從來的心思念頭，掉轉頭過來，在所有的嗜欲趣味，一變看作沖淡了，貪名圖利的心，亦變為灰冷，把富貴功名，亦視作浮雲，虛花假景，亦知是夢幻泡影，漸漸知道這個世間，乃是一個迷魂陣，太極圈，不是久戀之鄉，苦海這途的生意，實屬破家喪命的死路，所以決然把苦海公司的權放棄，毅然脫股者，頗不乏人，公司自然發表聲明，退股人，今後已經無有權利可以再受分配給了，所以近年來，苦海公司的社運，漸漸陷入衰竭的景象，他日若再經過一番小混沌以後，這「苦海大公司」不旋踵也要遭逢倒閉的機運，這是可以預斷的。

蓋因人人若經過造小混沌受了意外的配給（槍林彈雨，砲片，瀑風，死傷，癘疫，水火刀兵等等）當得猛省，自然悔悟從前錯用心機，本為求名求利，求福求壽的打算，殊不知反出這樣可哀可怕的結果，大失所望，驚駭欲絕，不用說，還有人要保留這樣財產嗎，股券自然變成廢紙，還有人希望嗎，只好把自家的苦海，廢耕，把他填平起來，此外那有什麼辦法呢，到那時，苦海公司還不倒閉，更待如何呢，從來愛河本與孽海相通的，苦海原是與地獄毗連的，孽海市場的繁華，都是來自愛河的顧客，地獄裡這些主顧，都是由於苦海中來的貴賓，苦海公司，即告倒閉，苦海即已填平，交通路絕，顧客絕跡，地獄也就無有人問津了，十殿閻君，也要回歸天庭，享受極樂的天福，從此以後，愛河，苦海也填了，恨天、怨府也補了，地獄也歸於無何有之鄉，陽世化為蓬萊仙境，荷歟盛哉，願勿以斯言為河漢，斯可也已。

１苦有幾種？

２苦海由何處而起的？

第十二章　苦海無邊怎登彼岸

地球上面的海，雖是非常廣大，一望無際，到底亦有邊際的，這苦海是什麼海，怎樣無有邊際呢，原來這苦海，乃是比喻來說的，不是真實有形體有地址的海，就是人人心中自所造成的，迷則盡有，覺則全無。

迷者，就是忘了本來面目，放失本心，而不知求，一任血心識神用事，一舉念，皆屬邪思妄念，一作為，悉是違道背德，所謀即不合天理，所行自不合人情，念頭即有不止，作為自見乖張，自然事出離奇，禍生不測，事中生事，禍中生闖，節外生枝，一波萬平，萬波齊起，一憂未戢，百患齊來，心田受波激，苦海輒興波，日日苦悶，夜夜憂思，終歲愁眉不展，一生悶懷難舒，這便是苦海，每增一念，便昇一重的境界，每多一事，就增一段的伸張，念頭未曾有息，苦海何嘗有邊，這苦海不是由人心造成的嗎，人心不死，苦海難免無邊，人心未平，雖移盡崑崙之土，這苦海終亦難填平的，故曰：迷者盡有。

覺者，就是覺悟自己原有一個本性，遊天所賦，儒教稱之謂良心，道教稱之謂谷神，乃吾人之元神也，過能奉此本性的元神也，為中堂主人翁，每興一念，悉從良心而出，每一作為，皆尊八德而行，便是率性而行，這就是循天理，合天道了，本心用事，行不離道，念頭自是公正，舉止擇呼中庸，上順天心，下合人意，冤不結，孽不生，禍不至，福自來，種的是善果，結的是福果，自然無可憂患可侵，哪有苦悶繫心呢，誠如是，心地寬舒，意念裕如，有何事煩心，有何事煩惱，燕居閑處，心地光明，夙興夜寐，神氣清和，無憂思，無妄念，方寸寶田，常為樂園，三關五內，自見昇平，無是可以生事，無浪可以興波，那有苦海在哪裡呢，故曰：覺者全無，一步可超彼岸矣。

那麼這苦海與地獄，又有什麼差別呢，如上所述，苦海是由於人心所造成的，但是這「苦海」二字，世人不論如何，都是厭惡的，為什麼要自造成這樣苦海，又是什麼緣故呢，因為世人，為了這個「求生太厚」，每一興念，便是求生、求福、求富貴、求安樂，善求之反而不得其道，是以越求越糟糕，要求生，反而速其死，要求福，反而速其禍，欲求富貴，而反貧賤，欲求安樂，而反苦惱，凡有計劃，皆不如意，每有作為，皆不順適，自然氣憤交集，憂煩並至，心思錯綜，行為顛倒，越急越迷，越弄越壞，氣促神遷，六賊縱橫閫外，猿馬播亂心田，六神即無主，五氣自相興波，苦海重重，波浪滾滾，罪惡孽債，冤愆災禍，悉由此中捲起來了，卒致形成地獄。

這苦海就是可比由愛河供給來的資材，再加工製造罪惡、孽債、禍劫之工廠地區，地獄、就是辦理在苦海中生活的人們，按各人在苦海中，所做的功過、善惡、罪孽、殃禍、冤愆、債賬，經十殿閻君，酌量功、罪、愆尤、之多寡、輕重判定功賞、罪罰，該怎麼懲創，怎麼轉輪，把苦海中來的，這些罪孽製造者，分發十八層地獄，嚴刑懲創，使其飽嘗其應當的報酬之處了。

前章亦錯說過，愛河與苦海相通，苦海與地獄毗連，這乃三不離的生死密接的關連處，可說愛河即苦海，苦海即地獄，地獄即苦海，並不用強要甚麼分別呢。

妄念才與神急遷，神遷六賊亂心田。

心田即亂心無主，六道輪迴在眼前。

１要脫離苦海用何種方法？

２苦海無邊之原因是何處？

第十三章　樂可樂非常樂

可以看得見之樂，非常樂也，可以名為樂者，非常樂也，可以看得見之苦，便不是常苦，可以說得之苦，亦不是常苦，此蓋一時的假苦，並非久遠之常樂、常苦也，這個假樂，不但不是常樂，且能樂極生悲，這個假樂，不惟不是常苦，且能苦盡甜來，這其中的妙味，修道之人，不可不究。

一、樂為苦之本，福為禍之基

世人不論誰，何都是喜的是樂，愛的是福，反之，厭的是苦，惡的是禍，所以日夜奔波，以求其樂，汲汲以求其福，卻不知樂中有苦，福中有禍，一遇樂境，苦根便由是而生，偶爾得福，禍患遂從此而出矣，樂愈多，苦愈深，福愈多禍愈大，例如。

1.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，每日只曉誇富持勢，炫耀於人，吃的是三餐五味，穿的是銀羅紡絲，日日笙歌，夜夜飲宴，秦樓楚館，攜妓宿娼，展風神，作闊舍，悅目騁懷，樂而忘歸，可謂樂矣，自以為蓬萊仙境，可四時皆春，父祖的脂膏，可以源源而來，那知游手好閒，不事經營，有出無入，坐食山崩造化弄人，偏不使人長享，好景不常，一剎那間，床頭金盡，壯士無顏，嬌滴滴的鸞聲，忽變為迅雷的逐客令，秋波的媚眼，傾變為白眼橫眉，前是大爺大舍，今是落魄丐兒，到了此時浪子不知何以為情呢，從此變不測，禍患悠然而生，樂已不知那裡去了，苦根源源而生了。

2.官居極品，位至三公，一人之下，萬人之上，堂上一呼，堂下百諾，五霸之首，牛耳主盟，聲勢赫赫，炙手可熱，可謂樂矣，試觀齊桓內訌，陰人作崇，奸人朋比，屍作蟲窩，臭聞數里殿堂作戰場，屍身無人葬，其樂何在，福在那裡，這不是樂極成悲嗎，這可樂之樂，可是常樂嗎？

3.貴為天子、富有四海，可謂樂矣，那知國事多端，內外多事，日日煩心，夜夜憂慮，稍一失政，求為庶民而不可得，何樂之有哉，權貴富豪，尚且如此，以外不問而可知了。其他何事不是樂中生苦，何處不是樂極生悲呢，故曰。樂可樂，非常樂。

花逞豔姿一刻分，月痕鏡影未常存。

電光石火瞬間了，佳興無多空斷魂。

那麼欲求常樂者，當如何而後可，須知，

二、樂由苦中出、福從禍中生

樂極生悲，苦盡甜來，此乃古今一定不移之名言也。

例如◎釋迦棄太子之榮貴，孤身隱遁山林，遍求明師而不可得，獨坐荒山，餐風宿露，臥雪眠雲，苦修數十年，可謂苦矣。

◎神光二祖，雖講經四十九年，因未得明師，指傳性理心法，只知萬歸，卻不知一歸何處，是以立小林雪，斷臂示誠，要求達摩祖師一指，可謂苦矣。

不知到底一歸何，是以神光拜達摩。

立雪小林為甚事，只求一指躲閻羅。

◎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，亦云苦矣。

◎孔夫子涉萬里程途，問禮於柱下之老子，棄官周遊列國，欲行其道於世間，阨於陳蔡，絕糧七日，被圍於匡，身臨險地，受盡譏誚諷刺之侮，蒙及削迹代檀之辱，道不行歸魯，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。

◎邱祖當年之苦修，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，無家可以棲身，無地可以托足，上無管鮑之知交，下無憐貧之范叔，流連顛沛，遍走江湖，庚癸頻呼，屢屢絕食，幾經餓死者數次，不亦苦乎。

釋迦由苦而成佛，神光由苦而得道，妙善公主忍苦成觀音菩薩，何仙姑耐苦位列入仙，孔子因苦而成至聖，邱祖因苦封狀元天仙，此等聖賢仙佛，莫不是皆由苦中而成者乎，試觀古今東西，能從樂中而成聖成佛者，未之聞也。

樂似砒霜糖衣裡，苦如仙丹膽皮衣，如此當初備嘗辛苦，終能成聖成佛，長生不死，道成天上，名留人間，不生不滅，長享極樂，這才是真的常樂呢。

◎由樂與苦而得的享受是什麼？

第十四章　昔時要出家修道今日何以在家修道

修道之法，有修性功，有修命功之分，有先修而後得，有先得而後修之別，昔時（第一期第二期）人心離道未遠，凡有作為，還存有一點良心，八德未敢全拋，是以作惡造孽，未甚深重，劫數輕微，上天雖有降道，但要先修而後得，無有明師，指開竅妙，傳授性理心印之法，所以世人雖然各有本性，卻不知其自有，並不知這性理，就是人之性命的根源，來自何處，止於何地，不知性理為何物，所以不能直修這個性功。

幸喜當時人心迷昧未深，尚還與道有緣，一聞真道，便能知到道的寶貴，能超生了死，成仙成佛的玄妙，都能一心向道，誠意追求，故當時有一修道者，魏伯陽真人，細心研究，雖不能知道性理，卻能知道人之命根，就是精氣神三寶，要長生不死者，須要保重此三寶，乃發明修命功之法，蓋欲由氣入理，抽坎填離，逆水昇天之修法也。

原來天地人三才之造化，原由先天無極之一氣，化入中天太極，一氣化為二氣，而分陰陽，陽，為清陽，陰為濁陰，清濁分焉，清陽之氣，上浮而為天，濁陰之氣，下凝而為地，天得純陽，為乾、為父，地得純陰為坤、為母，先天真陽屬水，故曰真水，先天真陰屬火，故曰真火，天一生水，地六成之，水在上，火在下，水火即濟，天地定位，是以陰陽不錯，四時不亂，而造化生焉，惟是人兼稟天地之乾陽，坤陰二卦，乾失中爻而攝於坤，變坤為坎，坎失中稟而攝於乾，變乾為離，離位在南，為離明火，坎位在北，為北海水，離火在上，而上炎，坎水在下而下流，鼎炉顛倒，水火不相濟，故要長生者，必由坐功，使離火不上炎而下降於坎宮，使坎水不外洩而上昇於離，謂之抽坎填離，鉛汞相投，嬰奼相會，這謂之逆水昇天，就是欲使精來化氣，氣來化神，神來化虛，便是由氣入理，之修法也，此種修法，是非常困難，所以修之者眾，而成之者寡也。

昔時因不知性理，所以不能直修性功，故不得不用此法，所以必須拋妻離子，絕塵離俗，獨守荒山，枯坐苦修，這是紅陽時代，自六祖將性理真傳正法，暗轉於儒家火宅，釋家正法失傳，絕了宗風以後之修命不修性之修法也。

如今三期末劫，真道降世，救度原人普度三曹，特命明師降世，指授性理真傳，又命千佛，萬祖，齊下東林，代天宣化，大闡性理真道，明示性命雙修之法，直由性功入手，不用拋妻棄，放棄家庭，絕塵避世，在家出家，在塵離塵，夫婦子女，可以同修，父不失於慈，子不失於孝，夫婦不失於義，兄弟不失於友愛，又可免了獨善之譏，亦可免了逃世之誚，不論士農工商，皆可修道，先天真道，亦可以進修，後天事業，亦可以營謀，如此容易，如此簡便，這乃是老母愛子心切，大發鴻慈，大開恩典，使吾們不論誰何，都可以修道，不論婦女文盲，亦得超生了死，脫了輪迴，登彼極樂，使文人士子，得求真學問，可以列真儒，成賢成聖，成仙成佛，似此好機，千載難遇，惟願五教同胞，切勿固執門戶之成見，須知五教本是同源，一花五瓣，此時正合五統六，共結一大聖果之機緣了，萬勿泥執偏見，自蔽靈明，錯過這個機會，以致自貽伊戚，則成千古恨了。

萬古奇緣奧妙多，三期末劫開天科。

三元運會龍華選，考拔佛子證大羅。

１性功與命功是那種為重要？

２今時在家修就能成道嗎？其因在何處？

第十五章　智識與智慧

智由心發，心有真假，是為真智慧，假心發的，是為假智慧，亦即是智識，那麼真心假心是怎麼分別呢，所謂真的心者，就是無形象之可觀，無聲臭之可聞，乃真空無相之本心，自天所賦之無極真理，乃吾人之本性，儒曰天性、良心，釋曰真如金剛，道曰谷神，道心，性中具八德，為萬德之源，萬善之本，五眼六通，悉具其內，良知良能，固在其中，為吾人之元神，性命之本根，造人之源泉，由此本性所發露之智，才是真智慧，吾儒謂良知，吾佛謂之般若妙智慧，真內造，良心流露，擊念常出於無為，作為悉合天理。

所謂假心者，就是有形有象之血心，由後天二五之精，先天之真五，妙合而成的肉團心，又分化為三魂七魄，散居各部，魂居於上中下三焦，魄分處於腦，身、心、肝、脾、肺、腎，各有所君，此等種種之部門，雖屬假體，然其中各有無極本真之一理，分御在其中，方能成其作用，是為識神，由此中所發之智，謂之智識，就是假智慧亦即是腦作用也，這絕不是本來的面目，依此假智慧而行者，非由本性用事，純由六塵牽動，只知爭名奪利，不顧仁義道德，終日醉生夢死，一生沉淪苦海，而不自知，還要自誇為聰明伶俐。

蓋先天所賦之本性，最為真我，內含八德，具有五眼六通之妙慧，無所不知，無所不曉，人不能知，而我獨知，人不能見，我獨能見，是以聖人稱為獨知之地，韜光於內，謂之內明，不衒機智，不露聰明，明理達智，故有所思慮知見，皆屬真知實見，纔能率性而行。

若夫後天所生之血心（識心）是為假我，內含八識，（耳、目、口、鼻、身、意、末那、阿賴耶）蘊藏十惡八邪之假智慧，是謂機智，聰明外露，實即無所不迷，無所不昧，惡自不知，而人已知，愚自未見，人已先見，所以吾佛稱謂無明之鄉，智衒於外，謂之機智，識見外露，謂之聰明，不明真理，不達真智，故所有知聞見識，悉屬假知，妄見，所以起念糊塗，作為顛倒，往往聰明反為聰明所誤。

是故世人，有完人，有壞人，有真人，有假人，幾種之分別者，乃因這真智慧，與假聰明之所以攸分也，所謂完人者，就是一生在世，常保得住上天所賦之，本未嘗放失，舉止動作，常遵八德而行，恒存愛國忠君之心，常懷濟世利名之念，凡一切心思舉念，皆出自天天性，悉憑真智慧，這便是入世而為完人了，壞人者，就是本心流亡，八德喪盡，一任血心識神用事，凡有興念皆屬邪思妄念，作為都是違道背德，乘倫亂理，胡為亂作，倒行逆施損人利己，若夫拔一毛而利天下不為也。

真人者，由人道，而達天道，由入世而達出世，除掉血心，求回本性，去外識，求內明，利黜聰明，用真慧，全憑良心，發揮天性，行止率由五倫八德，修為悉合正等正覺，由賢而聖，由仙而佛，這便是真人了。

所謂假人者，沌淪一世，背覺合塵，言語意念，不出乎本心，舉止行動，皆離乎常道，禮義廉恥不修，冤債愆尤勸種，益世利民之事，絲毫不舉，傷風敗俗之行，多麼施為，忘卻本來面目，喪盡天理良心，這就是假人的了。

故修道之人，須識透心之真假，智識與智慧之懸殊，不為識神所迷昧，常保元神之精明，求得真道，明得性理，發誓願，渡眾生，挽回頹風，共出苦海，盡人合天，返本還源，生則為賢為聖，死則為仙為佛，這才是真的妙智慧了。

１智慧與智識關於人之利害如何？

２本真智妙慧應用在何時？

第十六章　真道何以暗渡

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，已在第六章，說得明白了，這真道原是宇宙間所有的一切，萬事，萬能，萬化之主宰，為天地人物，日月星辰，山河江海，風雲雨露，之造化主，萬靈萬彙之生源形色音聲之大本，得此則萬彙生成，失此，萬彙壞滅，故曰：「天上天下惟道獨尊」，中庸云：「道也者，不可須臾離也，可離非道也」則孔子曰：「朝聞道夕死可矣」，「君子死守善道」，可見這道就是無上的至尊王貴的了。

這真道因為有此無上之神妙，所以人得之，則成賢，成聖，成仙，成佛，長生不死，羽毛，鱗甲萬靈得之，亦可以修成人體，仙風道骨，木妖石靈得之，亦可以成精，變化無窮，是以真道不得妄傳，嚴秘不洩，所以真經不在紙字上，故謂之無字宜經，若不受過，維皇天命，應運傳道者，不論仙佛聖人，都不敢亂傳，惟恐洩漏真傳秘法，被匪人或精靈所竊，將來禍世殃民，為害不尠，假使有不肖份子，故逆天命，膽敢妄洩天機者，必遭天譴雷誅之慘報，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，皆可傳的，「道」是非時不降，非人不傳的，故佛教有密教與顯教之分，有平等法與無上法之別，儒門弟子子貢曰：「夫子之文章，可得而聞也，夫子之言性與天道，不可得而聞也」，可知孔子杏壇設教，也是明傳教化，暗傳真道，是無疑的了，老子之道德五千言，旨在宣明道之真體，因其言簡意深，言不易知，故世人對此於書，未能見重，如釋門的經典，儒教的經書中，真道真理真，傳正法，在在暗示，處處秘藏，往往言在此，而意在彼，故自數千年以後，任人展讀，但是只探皮毛，未能測度奧秘之真旨。

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，所以不同於普通之教化，高掛牌子，大吹法螺者，實欲暗中遴選真根佛子，暗裡救渡善良，此真道之所以暗者，良有因也，須知荊山之玉，與市場叫賣之貨，原自不同，茲值三期末會，維皇特降真道，大寬恩典，不論官民士庶，皆可與聞此道者，實千古未曾有之大法緣也。

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，執筌為魚，苦守枯株，終無所成，及至「緣會一過，好機不再來」，到那時才知道遲了遲了，悔之晚矣。

鐵樹開花易錯過普渡再遇難。

1真道怎麼嚴秘不洩呢？

2真道憑據什麼謂之真的？

第十七章　道之興替

混沌未開，鴻濤未判，未有天地，先有一理，為萬物之生源，萬靈之主宰，蓋宇宙之造成，萬彙之生化，皆有一定之理，是謂之定理，至鴻濤甫判，宇宙既成以後，天運之循環，陰陽之消長，草木之榮枯，人物之盛衰，皆有一定之數，是謂之定數，「理」為造化之大源，「數」為興廢盛衰之法則，理即無極之真也數則也。無極之真，在天曰天理，在人曰性理，在物曰物理，在事曰事理，是為造化之真宰，原是無形無象，無聲無臭，非色非空，妙無妙，有，仙佛亦莫名其妙，聖人亦莫名其妙，太上強名之曰「道」。理是萬古不變，故謂之定理，數是應運而有變，但變而有常，故謂之定數，故道之自身，亦遭受之推移，亦有盛衰興廢，以符運數之循環剝復之妙用，不過任何滄桑之變，道是絕無損失加減，永遠常在的，惟人之本靈，換房移居而已耳。道之興廢，非他自身之興廢，乃依人心世運變遷，是人自興之耳。

由來上天降道，分為三期，第一期上古伏羲之世，為青陽期，猶如一年之春也，第二期周昭王時代，為紅陽期，即屬夏了，第三期即現在三期末劫，為白陽期，陽便是秋了，（陽與羊同音假定作三羊來說）第二期青羊期，正當青春生發之候，羊之毛色，青蒼潤澤，令人可愛，恰當道運生發正法興盛，當時人心，各循天道，順自然，鼓腹擊懷而歌，順帝之則，第二期紅羊期，正當，炎夏，花開花萎之時，羊之毛色，赤褪焦脫之候，恰當道運由正法遁變遞相法遞變為相法的時代，道運式微，此焦遞之羊，漸見無人照顧了，終至歧路亡羊，紅羊已不知所之了，自六祖以後，正法失傳，或刻舟求劍，或膠柱鼓瑟，或助長揠苗，五教從此變質，受人排斥，教將不可復存了。第三期白羊期，正當秋收枯黃結子的時候，羊之毛色，老而斑白，正合道運末法之世世衰道微，人心不古，造成未曾有之浩劫來了。

天運循環，無往不復，際此萬法皆末之際，依數而論，物極則反週而復始，數之使然也，此時正當正法重興，人心復古，萬法由末而返始，萬殊歸一本之大機緣，正在此時了，故上天慈悲，為救原人佛子，救教，救劫，特降，真道，普渡三曹，特命諸仙佛，倒裝下世，廣設慈舟，大開普渡，洩盡秘寶，使人人知道本來面目，追根認祖，求回本心，大闡真道，拋下金線，救度眾生，脫災離劫，共還故鄉，諸仙佛日夜奔忙，飛鸞勸化喚醒迷人，不遺餘力，如今多有人惺悟起來了，把亡羊已經找回來了，但是全身毛色，已變成雪白，變成白羊了，故現在末期，白羊應運，普渡人、鬼仙、三曹全，在此道，奈何世人還在黃梁夢裡，浩劫臨頭，任喚不醒，不知禍之將至，真所謂「盲人騎矎馬，夜半臨深池」，危險在前，而不知趨避，良可嘆也。

救劫唯此道，道為化之大源，宇宙間所有的萬靈萬彙，上自天地日月，中至人物禽獸，下至草木蟲魚，莫不由此道而生，由此道而長，終必由此道而壞滅，夫道乃造化之真宰，其造化之奧妙，皆有一定之理，亦有一定之數，故其造物之安排，備極巧妙，實難推測的有利必有害，有生必有死，有興必有廢，有成必有敗，天道至公而無私，至正而不偏的，利以害隨，禍以福濟，強以弱克，剛以柔摧有物必有破，有生心有剘，必不使一方獨擅其長，而無他物可以制之者。

試觀蛇、蛙、蜓蜀之相制，五行之生剘，可見造物不偏與，造化忌滿溢，天道既能生之長之、豈不能制之、破之哉，蓋浩劫之由來，人自造之也，劫既由人自造，自應由人自滅，不過人造其因，天助其緣，以成其自食其果耳。譬如化人心失道，自造浩劫之，因，天乃助緣，假人以智，發明殺人滅國的兩器，使造孽者，將來自食其果報耳，兩器雖兩，究屬後天之有形物，先天自有無形之不可思議的妙，道足可以制之，故曰：千算萬算，不值得天的一畫，誠哉是言也。「天運迭轉末三秋，八三災難遍地流。九九浩劫誰能脫，救世惟憑一貫舟」。

１何謂三期末劫？

２道如何要興要廢？

第十八章　道之宗旨

修道要先知道之宗旨，不知道之宗旨，盲從人心識神，妄作妄為者，猶如盲人騎瞎馬，夜半臨深池，危險在前，而不知避，危莫甚焉，夫道本人人所固有，因為人人皆不知其自有，只因這個道有無窮變化之玄奧，有生生息息造化之神妙，具有五眼六通之無上妙智慧，能知過去未來之神明，徹知森羅萬象之事理，大無不包，小無不貫，莫知其來，莫知其去天下莫能知，莫能見，仙佛莫能說，莫能名，玄上玄，妙中妙，是為天外天最精微之真天理，為天地萬古之最神秘之大道也，萬靈萬彙，莫不得此而生成，聖賢仙佛，莫不由此而成聖，有些玄妙，有些奇秘，是以萬能萬彙，雖有而不知其自有者，無足怪也，是故維皇上帝，乃有順時應運，特降真道者，厥有由也，然則降道之宗旨為何。

1.為使人知道造化的大源

人之生也，最初原是天地未闢，混沌未分之前，先有一位大聖，憑太空虛無之氣，分形分性，孕育五老，各具一性，各一方，東方曰木公，西方曰金母，南方曰赤精，北方曰水精，中央曰黃老，是五行之祖，造人之主，五老既生，默念這位大聖，鞠育之恩，欲申報本之意，遂遙上尊號曰：玄玄上人，上人乃將孕育生人之專責，委屬五老，而仍飛騰於太虛無形之表，五老恭承教命，共推尊木公金母，修持其事，萬老，乃擇須彌山為丹丘，尋真孔穴處，搏士為釜，安爐立鼎，自承其中為黃婆，赤精、水精二位，以水火既濟相助而為理，於是木公，金母二老，以金液煉形之道，存精靜養，滌慮妄機，子午抽添，咸中其節，歲候將周，至已成之期，彩雲朝頂上，甘露酒須爾，二老知丹已熟，揭開其鼎，見中有二物合抱，金母順手取其一視之，乃陽象嬰兒木公舉一視之，是陰象奼女，二老大喜，爰在山同心察伺，山塢忽起萬縷煙霞，充塞天地，起身窺探，見嬰奼已現法相，皆踴躍相慶曰，斡旋造化，成就天人，不負道祖之命也，嗣後嬰奼二子，棲止嚴谷，採取日精月華，皆能洞曉陰陽，牝牡互交，胚胎始結，月歷十次盈虧，產出兩男，未幾又產二女，自是之後，生生不已，此即九六億皇胎，所由孽息也，溯其根源，非金母為眾生之母哉，這便是天生人也，此則所謂原胎佛子者是也，自原人降世，贊天地之化青，生生不已，化育眾生，自是以後便是人生了。

2.性命之根本

道之大源，即人生之根本也，木也本，水有源，不論萬靈萬彙，莫不秉受此道，由無極而太極之造化而生，是為生靈萬彙性命之根本，最初天生人的時代，原人直接承受天命，稟受無極之真理而為性，故謂之正命，原人降世，代天地贊化育，自是而後，即是人生人，由祖先父母，稟受天性而為性，間接的由父母承受天命，是為受命，這便是無始無終之無極真理，受天明命，而賦與人謂之性，所謂「顧諟天之明命」者，即此之謂也。

性為先天之真五，妙於後天二五之間，真假相依互凝，而性命立焉，性命之根本，即在是矣，先天賦我真性為真我，父母生我此身為假我，真假相依為性命，所以人各有二天，先天為木，後天為末大學云，物有本末，事有終始，知所先後，則近道矣。

3.畏天命畏大人畏聖人之言

中庸云「天命之謂性，率性之謂道」既知天命為吾人之性，自應率性而行，敬天地，禮神明忠君愛國，和睦親鄰，尊重祖先，孝敬父母，尊重師訓，遵三教之經典，守聖賢仙佛之立言，求真逐妄，明八德，復本性，啟發良知，良能，己立立人，行功立德，消除前世冤孽，防止將來罪愆，挽世界為清平，化人心為良善，這就是修道唯一之宗旨，以外絕無作用，無組織，無不良思想，與社會毫無抵觸，坦坦白白，如晶石之透明，光明大道，孔子所謂，「有教無類」，又云「攻乎異端，斯害也已」。

4.道與人密切的關係

道者理也理者道也，賦與人謂之性，人人必由之路也，中庸云：「率性之謂道」，「道也者，不可須臾離也」，人之依道，如火車在軌，輪船在水，飛機在氣，人若離道，便是拔本塞源，自絕其源，就如火車脫軌，輪船離水，飛機離氣，禍害立至矣，又如駕船無舵，馭馬無韁，無有規矩準繩，可以憑依，自然舉止失度，作為反常，在社會受法律制制裁，在陰司受閻羅判斷，生死輪迴，苦海無邊，災殃禍患，由此而起，冤債因果，由是而生，冤冤相報，糾纏不清，此所以道不可須臾離者此也。

孔子曰：「君子死守善道」，「君子憂道不憂貧」，「朝聞道夕死可矣」，「誰能出不由戶，何莫由斯道也」，由此觀之，可知道為人生之大本，性命之根源，故人云：「若要保長生，須要存佛性」又云；「沃技葉，不如培根本」，誠哉是言也。

大道端居太極先，本於父母未生前。

度人必用真經渡，若問真經癸是鉛。

１人類的元始是誰造成？

２試問對道如何之認識？

第十九章　性理真傳

1.維皇降道的目的

道本非時不降，非人不傳的，令為人心不古，造孽過多，積成古今未曾有的大浩劫，故吾佛曰：三期末劫，儒曰，日暮途窮，哲家曰，物質終僵，耶曰：世界末日，天運至此，籌成萬法皆末的機運，大道由正法而相法，而至今之末法，五教亦由枝榮而開花，而今已瀕於花謝之時了，人心由天道而遷於仁義，如今已達至無神道，無宗教，唯識獨尊之可哀的末場了，至於劫數，亦由九劫而倍增至十八劫，至此期三期九九八十一劫，悉會萃於此大清算期了。

上天的好生，為救心，救教救劫的目的，既有非常的劫運，若無非常的真道，不能救此浩劫，是以維皇上帝慈悲，特降真道，普救三曹，使氣天神仙，塵世眾生，地獄鬼魂，得逢千載幸遇，能明大道的真理，知大道的奧妙，真根由來，出處止處，總得明白，故自第一期，救回二億仙佛，第二期，救回二億聖賢，正所以備這三期末劫，大開普渡的時，各倒裝下世，借母投竅，代天宣化，化益眾生，上帝慈悲，特將大道的奧妙，妙理真傳，命眾佛聖，神仙，飛鸞勸化，著書立說，大洩真傳妙理，但雖知大道奧妙的真理，真根的出處若不知賦與人身中之止處的至善地者，還是屬於盲修瞎煉，猶如空中觀樓閣，海上望仙山，可望而不可即耳，終歸紙上空談，紙上談兵，兩無實際，不明道之真根出處者，是修道無有目的地，可以憑依，不知道之性理止處者，是進修無有根據地，可以依據，前無憑依，後無據點，何以修道，何成道耶，神光二祖，講經四十九年，還不知「一」要歸何，無足怪也，因未遇明師，未得性理真傳故也，所以古人修道，「遍走天下訪明師，踏破鐵鞋無覓處」，此明師之所以有必要者，明矣，是以上帝慈悲，特命濟公活佛，為三曹大命之明師，又分靈下世，受天明命，先天師命，現身指授真傳，點開竅妙，此即明師出世之由來也。

2.傳性理明心法

道乃吾人之本性，乃無極之真理，來自理天，故在天謂之理，賦與人謂之性，（又曰良心，曰道心），故謂之「性理」雖是人人之本性，個個各自有，苟無真道降世者，不論誰何，都不知性即是道，道即是性，由虛無而生妙有，生生不息之玄妙，由無極而生太極，造化無窮之天真，雖知各有靈性，各有良心，亦只是指有形象之肉團心，以為靈性良心耳，誰知此乃後天之血心，識心而已耳，殊不知此性理，即吾人之天根，萬彙之生源，來時亦由於是，回時亦由於是，易之坤卦，謂之「至善之中德」，孔子曰：「黃中通理，正位居體，美在其中，而暢於四肢，發於事業，美之至也」，儒曰執中貫一，道曰抱元守一，釋曰萬法歸一，儒教之成呈，道教之成仙，釋教之成佛，三教皆傳此唯一無二之性理真傳者也。

古聖王之傳統，十六字真傳中，有「唯精唯一，允執厥中」者，即指此也，孔子問禮於老子，亦不外受此真傳也，神光講經四十九年，其修道坐功非不久也，「只因不知一歸何，是以神光拜達摩，立雪小林為甚事，只求一指脫閻羅」，亦是只求此性理之真傳也。金剛經法會因由分第一，在其法會中，如來佛並無有寫一句經，說一句話法，僅僅示一段無言之教的行持，已將其無上之性理真傳，默示暗點於須菩提了。

此乃以心傳心，教外別傳之心印大法也，此即所謂性理真傳，明心法之真諦也，所謂維皇降衷者，即指此心法也。

此性理真傳正法，溯自六祖慧祖師，指法入火宅，天命暗轉於儒家，真傳正法從此隱矣，僅繼承道統而已，釋家從此絕了宗風，失了正法真傳，其後神秀，所立之北宗禪，僅傳依缽，誦經禮佛，敲打唸唱，修道已流於色相了，此謂之相法時代，自此以後，世雖有心於修道者，因性理真傳這條正路，已無從捉摸，不明心法性功，故不得不由命功來苦修了，古人云：「修命不修性，修道決難成」，試觀當時修道，總要拋妻離子，絕塵遁世，獨守孤蘆面壁枯坐，坐破薄團，迄無所成者，比比皆是，釋尊當初在雪山修道，枯坐十六年，自覺徒勞無益，還須受燃燈，指傳心法，才得成道，除了明師指授此性理真傳以外，任何坐禪，任何安炉立鼎，採藥煉丹，怎麼搬運紫河車，怎麼逆水升天，抽坎填離，鉛汞相投，嬰奼相會，或有什麼點石成金法，撤豆成兵術，千奇百異的妖法、魔術，亦只是誣民惑世，玩弄愚人，一時之幻術吧了，試問古今東西，由於左道旁門，新奇小術，邪說異端，而成道，未之有也。

孔老夫子曾說過：「素隱行怪，後世有述焉，吾弗為之矣」，又說「攻乎異端，斯害也已」。

西天如來

菩提慧覺娑婆訶，波羅蜜多性彌陀。

真空非空法無法，如然自在是這個。

文宣王

窮埋盡性全善玄，人欲淨盡天理全。

窮神知化知其止，定靜安慮見本原。

◎萬教齊發之今日欲成聖成佛者應修那一門？

第二十章　世界是一個迷魂陣

莊周曰：「吾本不欲生，忽然生在世，我本不欲死，忽然死期至」，順治皇帝出家詩云：「來時糊塗去時迷，空在人間走一回，不如不來亦不去，亦無煩惱亦無悲」，可知世人常說世間，乃是苦海地獄，真犯罪者之收容所，誠哉是言也，試看順治，梁武，棄帝王之貴而出家，釋迦捨太子之榮而修道，觀世音乃金枝玉葉之宮主，何仙姑是富家妙齡之姑娘，何以捨富貴而求道，棄錦依玉食，而求淡泊耶，蓋因知到世間，乃是一座的變化無窮，鬼神莫測的太極八卦大迷魂陣，這個大陣，乃包涵世界，四面八方的大陣，不論神人、鬼魂、禽魚鳥獸，莫不陷入此陣的。

吾們人類，自無極降落太極之時，雖從生門而入，不能從生門而出，從此陷在此陣中，東崩西撞，南旋北轉，不分東西南北，不辨晝夜晴陰，或見金光閃閃，或見黑氣昏昏，有時黃沙漠漠，有時白霧濛濛，紛紛攘攘，嘈嘈雜雜，陰風慘慘，鬼氣騰騰，道路迂迴如蜘網，一舉步，便有魔鬼椰榆，坑坎曲折如列星，一失足，就是蠱惑上身，內裡不住陰陽變化，常見陰盛陽衰，陣中不斷五行生剋，常教火熾水枯，弄得昏昏沉沉，迷迷惘惘，似睡非睡，似醒非醒，思念酒，便聞酒香陣陣，想著財，即見金銀累累，一念舞場，則舞女在前，思及秦樓，即笙歌盈耳，醉眼廉朧，妖狐認作仙姑，神情顛倒，鬼關誤認天堂，這些迷人浪子，還不知死期將至，依然醉死夢生，誰知掌陣的魔王，正在摩拳擦掌，待機的魔兵，久已持戈待命，一旦魔旗一舉，五雷施威，八方震動，風火齊發，雷電交加，兵戈四起，瘟疫流行，天昏地暗，日月無光，山崩地塌，鬼哭神嚎，到那時，方才徬徨淒楚，呼天搶地，一聲爺來，一聲娘，有何益處呢，所謂「閒時不燒香，急時抱佛腳」悔之晚矣。

天運迭轉末三秋，三災八難遍地流。

九九浩劫誰能脫，救世惟憑一貫丹。

今幸上慈悲，仙佛大願，憐憫眾生，陷在陣中，迷而不惺，坐以待斃，眾神聖不忍，跪奏瑤池金母，各願努力下凡，破此迷魂大陣，幸蒙老慈母，大發鴻慈，特降真道，垂下一條金線，使天下眾生，返本還原，復使眾佛聖，大顯神通，侵入陣內，大施佛法，大闡真道，喚惺愚迷，又蒙　老母慈悲，運用無極真光，射入迷魂陣內，衝散陰霾，嚇退魔王鬼兵，又命明師，打出掌心雷，打開眾生迷竅，並指開一條明路，透出光明，照出迷魂陣的生門使陣中迷昧佛子，一時驚惺，魂魄歸舍，回復知覺，重見天日，急急抓住金線，乘此靈光，一躍跳出火坑，只因陷陣日久，雖是跳出火坑，遇有帶些陰霾，心地昏迷，身中未免還有多少邪氣，冤孽牽纏，惑亂本心，所以雖然覺惺，還有疑疑惑惑，不知所以者，尚不乏其人也。

眾仙真佛聖，再運用三昧真火，真把那些十惡八邪，妖氛逆氣，燒得無蹤，大施佛法，傳授性理心法，默運靈光慧劍，把三尸九蟲，八魔四相，碎屍萬段，宣揚佛法，大闡無字真經，闡明聖道，使各佛子，明心見性，大發真修，自將六賊緊栓，五蘊掃空，猿猴繫鎖，意馬穿韁，佛法慈悲，普施甘靈，使離火下降，坎水上昇，抽坎填離，倒轉乾坤，三寶聚會於黃庭，嬰奼會合於黃舍，丹成九轉，舍利結珠，丹書下迎，乘鶴跨鷥，拈花微笑，朝金闕，拜謁慈母，會龍華，拜會群真，飲的是玉液瓊漿，吃的是蟠桃仙果，不生不死，極樂逍遙，猗歟盛哉，又何樂而不為呢。

頭頂乾兮腳踏坤，萬千秋兮萬千春。

自餐御酒仙桃味，留得長生不老身。

千年鐵樹開花易，錯過普渡再遇難。

1.為何陷在迷魂陣內？

2.怎能脫出迷魂陣？

第廿一章　修道要有始有終

修者、修道也，道猶路也，即修復回家認母之西方天堂路也，路在那裡，在吾人之方寸寶田中，中庸所謂「天命之謂性，率性之謂道之住性處者，是也，性乃由天所賦之無極真理，在天曰理，賦人曰性，易之坤卦，謂之至善之中德，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，來既有路，何須再修，只因人自降世以來，陷入太極變化無窮之迷魂陣內，被陰陽氣稟所拘，受五行生剋所制，卒致靈明錮蔽，一任識心專權，魂為情思顛倒，魄為欲念顛連，迷真逐妄，認假作真，忘卻故家園，貪戀虛花境，失卻本真，那知來路，故順治皇帝，出家詩曾云：「來時糊塗去時迷，空在人間走一回」之句，孟子亦云：「山徑之溪間，介然用之而成路，其間不用，則茅塞之矣」，為此道路，自人生降世以後，鮮有人回鄉，那有誰何再去行此路呢，路既久無行，坑塹自現，荊棘自生，天凡一方，聖凡路絕矣，此修道之所以必要者，此也。

修道必要有始有終，要有始終者，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，始能克始克終也，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」，是謂修道者，必有恒常之心，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，凜冰霜之堅貞，一遇時變、境遷，風雲變色，則中途變志，便消剛為柔，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。

際此修羅混世，播亂倫常，廢棄禮教，敗壞道德，絕棄仁義，無家族，無社會，倡共產，主公妻，人獸不分，自由平等，無父無君，甚於洪水猛獸，可憐世道，遠受楊墨之流毒，近受修羅赤化蹂躪，而一般愚庸之輩，不知真理之所在，不明天命之攸歸，瞎聽盲從，隨波逐浪，盲人騎瞎馬，夜半臨深池，卒致旋入毒渦，陷入鐵幕，一任鐵蹄踹踏，始悔當作籌錯，而今呼號無門，未陷入者，亦早已把固有之道德，棄如弊屣，不畏天命每慢佛聖，把經書視作廢紙，孝悌忠信，禮義廉恥，一慨淪亡了，嗚呼今之修羅，甚於昔時共工，頭觸不周山，把天柱折倒，地維崩裂，實有過之而無不及也，兼之，萬教齊發，左旁疊興，真隱假顯之時，無有恒心者，輒為魔障所惑，心無定止，意似浮萍，往往妄想移桃接李，有始無終，結局一事無成，終身落伍，腳踏兩船，到底陷溺，萬劫不能翻身矣。

聖賢仙佛，悲世憫人，著書立說，木鐸常鳴，還不能黃梁夢覺，寧不自知猛省，悔悟自新，及早回頭哉，聖人云：「人而無恒，不可以作巫醫」，無恆心者，尚且不可作巫醫，何況修道乎，夫聖人之道，如日月經天，江河行地，恒古常存，天地混沌，山河變遷，而不能更易也，這些黑雲毒霧，何能損於日月乎，願世人早自覺惺，跳出樊籠，世情自得破，天理認得真，腳跟立得穩，血心死得了，才能得受持真道，超脫輪迴，脫出浩劫，可登消遙極樂之天，內功、外果並行，性命雙修勿輟，度己度人，切勿作箇自了漢，斯可也已。

天不變兮道不變，耿耿此心隨境見。

信我金剛不壞身，何妨百折經磨鍊。

有始有終及有始無終得之後果是怎樣呢？

第二篇　修道章

在第一程之求道（求知）章，已經詳說道之來源、出處、歸宿止處。道在無極之本質，本屬圓明潔，神明玄通，經太極之遞變，幾經變質分化，曳受氣稟所拘，情慾所蔽，名利所迷，痴受所惑，漸流於失真，缺了圓融，失了光明，昏迷失智，隨波逐流，流浪苦海，不知回頭，以致忘卻本來面目，不知故鄉來路。如今經已受過第一種之指道明燈，本第二程之工程，就是要實行修復本來的舊路，排除萬難，剷除邪魔障蔽，尋求主人翁，大破迷魂陣，求得仙佛的起死回生的靈丹，慢慢調養主人，俾使回復知覺，培養元氣，借仗佛光，三昧真火，迫退陰霾，消滅邪氣，使其回光返照，生發智慧，發出良知、良能，辨別善、惡、邪、正，去留取捨，成竹在胸，養精蓄銳，枕戈待旦，以備第三程行道之進攻，這就是第二程之要務也。

第一章　修要從心修起

1.道在什麼地方

吾佛云：心則是佛，佛則是心，心即是性，性即是道。佛經云：「見性成佛」離心無佛」。中庸云：「率性之謂道」。心者性之所處也，道之所在也。性為天理、為良心、為道心。以此可知道乃在人之心中，不可以他求者明矣，故曰：佛在靈山莫遠求，靈山只在爾心頭。是以儒曰：存心養性。道曰：修心練性。釋曰：明心見性。又曰：萬法惟心。故修道必要先從心修起者，可知矣。

2.心有什麼心

人的心只有一個，那有什麼心呢？原來人心雖是一個，卻是一真一假而合的。有形生於無形，無形馭於有形；雖有者真無依，離無者假難成。有無相依而不可相離者也。

何為真？即無極之本真，為吾人之本性，乃真空妙有之無形無象，無聲無臭，無朕兆之可觀，無端倪之可見，乃自然無為之實理，即吾人之天根也。

何為假？即太極之化工，由無而生有之有聲有色，有形有影，可以目睹，可以觸摸，乃造化有為之假合，即吾人之血心也。以真性之天根，馭在化工之血心，賴真以成假，借假以顯真，真假相依，始有運用之功能耳。

3.修道要從那個心修起呢

欲知修道要從何處著手，須要先知真心與與假心之本末輕重。何為真？何為妄？何為善？何為惡？何為清？何為濁？何為佛？何為魔？須要看得清楚，認得明白，以定存留，方不至於顛倒。天堂地獄，在此分路；苦海樂國，在此分途，欲昇欲降，在人抉擇耳。

每觀世人，往往迷真逐妄，去清留濁，舍本求末，令賊守庫，用孤守栖，是謂引鬼入宅，使其監守自盜耳。此乃去佳禾，而留稗草；舍珠玉，而留鼠糞，愚莫甚焉。是以每欲求富貴，日夜營謀鑽慮，百計千方。竭盡心思，費盡精力，汲汲以求其福，及其結果。福還未來，禍已先至，欲求安樂，殊不知得樂一時，受苦終身。厭貧賤，而貧賤越增；畏苦難，而苦難越多，這是何故呢？只因求之而不得其道耳。此則用假心以求幸福也之後果也。

若夫聖賢仙佛，當初原亦是為求福德，求極樂，但求之道，與眾不同，孔子之成聖、釋迦之成佛、邱祖之成道、莫不是去假求真，去濁留清，拾安樂而求淡苦。悉由苦中，了苦向樂所得來的，此即所謂求之而得其逆也。此乃以真心而求福樂之實果耳。

真真假假假假真，真假悟透定超塵；

塵凡立功廣宣化，化世歸根同求真。

4.故修逆要去妄心而求真心

真心無形，被假心錮蔽，以奴震主，以致失了權衡，靈明昏昧，而奴用事矣。故曰：「人心惟危，道心惟微」。夫天堂大路，本是平坦光明，為被後天假心，招魔聚黨，結六賊，興妖弄怪，興波作浪，播亂心田，使六神無主，任意胡為，陰陽乘舛，水火不能相濟。五行互割，五氣不能朝元。群奸割據，五內分崩，弄得陰霾瀰漫，毒氣氤氳，葛藤遍地，荊棘叢生，溝壑自現，坑塹自生，天堂大路，還能保存本來面目嗎？因此路絕人行，此等魔緣障蔽，悉生於血心（假心），故修逆必須先去假心之魔障，而後纔能發見真心耳。

張拙云：「一念不生全體現」。

五祖曰：「不識本心，學佛何益」。

朝走西來暮走東，人生恰似採花蜂，

採得百花成蜜後，到頭辛苦一場空。

可知假心用事，對於將來身心，一無所益，所得者惟有冤孽債賬而已耳。

5.什麼謂之假心之魔障

魔障：貪嗔痴愛、酒色財氣、名利物欲、情枷愛鎖、爭強鬥勝、虛偽詐騙、奸狡狠毒、巧言令色、驕奢傲慢、其他種種（毛病脾氣）

此等魔障，悉為入道之障蔽，果能將此毛病脾氣除清，則天堂大路自見，主人翁自現，此則吾佛所謂「明心見性，見性成佛」。

吾懦所謂「人欲淨盡，天理流行」，即指此也。

6.欲除毛病脾你從何入手

道心清靜，人心盲動，只因道心，乃元神在內故靜，人心乃識神在中故動。夫道心無欲無念，一性圓明，寂然不動，感而遂通。人心多慾多愛，凡人之毛病脾氣，概由此愛慾而生也。因愛慾而牽動七情，生起六慾，而生三毒，聳動六根，生出六塵，故稱六賊，耗損六神，致使六神無主，昏迷失智，逐物外移，神情顛倒，放肆妄為，墜入輪迴，轉輪六道，故欲去毛病脾氣者，必先除去這個萬病之源之「愛慾」二字為入手。

清靜經云：「能遣其慾，而心自靜；澄其心，而神自清。自然六慾不生，三毒消滅，慾既不生既是真靜，三花自然聚頂，五氣自然朝元」。釋家所謂「無無明亦無無明盡」；道家所謂「虛其心實其腹」；此即儒家所謂「人欲淨盡，天理自然流行」。人心既無障蔽，真佛自現矣！故曰：「明心見性，見性成佛」。

第二章　真假辨

1.何為真何為假

宇宙間萬有之物，大至天地，小至人物、禽獸、草木、蟲魚，不論有情無情之類，皆是一真、一假而合成的。天地鬼神皆有靈，人畜禽魚、毛蟲、草木皆有性，此性靈乃由天所賦之真理，在無極謂之理，在天地謂之靈，在動物植物謂之性。未有天地，先有此物，未有物體，先有此理，故天地萬物，若不得此真理，是絕對不能成立的，此理乃真常不變，獨立而不改，周行而不殆，永久不生不滅，即為吾人之本性，亦即是佛性良心，人之求道則求於此也，此則所謂之真也。

此真理乃先天無極中之一真炁，由無極化為太極，一炁化二氣，而生陰陽，而分清濁，是由真空無一物之中，漸化而為有形質之妙有了。此真理貫充萬物，以為萬物統體之性，性者物物各具之理，萬靈萬彙，皆具此理，但是有而不知其自有，由此真理之主宰，使陰陽動靜，寒暑迭更，日月運行，光陰互轉，五行變化，雨露普施，造化由此而開端，萬物自是而成形，天地有形，萬物有體，此乃由無而有之假體也。凡有形象，有聲色之物，不能永久常在，遷變無常，終有壞滅之日，故謂之假。

二、真假相依為性命

凡天地萬靈萬彙，雖是由太極之造化而生的，必須得此真理，而為造化之生源而為性，方得成其物之體，此體是由太極陰陽五行之化工而成的假體是為命。因這種假體，若無真理主馭其中，恰如木偶土像，不能有所作用，且只可成於一時，而不能永遠常存，故謂之假。

不得其真，假體必不能成，終不能成其物不得其假，真理無所依附，到底不能成其用，故必須依真而成假，借假而成真，體用俱全，性命立矣，故曰：真假相依為性命。

假如有真無假，猶如有人無屋，無所依歸，有電氣而無機械，何能顯其功用呢？茍有假無真，如有車無馬，事何以能行？有機械無有電氣，機械何能運轉呢？

故太上曰：天得一以清，地得一以寧，人得一以聖，萬物得之則生，侯王得之以為天下貞。

妙無妙有分真假，非色非空始為真；

真假相依為性命，始終本末重輕分。

身前名利非真福，身後長生是妙機；

遂妄迷真非實智，真傳應執在夷微。

3.真假之本末輕重

雖然真假須要相依，本不可缺一，但要認明本末輕重，如果舍本求末，去重就輕者，就是迷真逐妄，先得顛倒，則天堂路塞，地獄門開矣。

何者為本？無極之真理，為吾人之本性，即人之元神，是為吾人之根本也。何者為末？本極之化工造化而成之形體，為吾人之身命，即人之識神，是為吾人之枝末也。

上述既說真假相依為性命，固不可缺一。何以有本末輕重之分別耶？試觀前線軍人，不幸受傷，切去一足，其傷不可謂不重矣，但生命無妨；壯年之人，偶斷腦筋，未見損傷毫毛，傷痕且難發見，而性命勾銷，其故何也？只因去一足，傷雖重，傷其枝末也。斷腦筋，傷雖微，傷其根本也。由此觀之，本末孰輕孰重，固不待言而自明矣。故曰：物有本末，事有終始，知所先後，則近道矣。

老子云：「吾愛此身，吾患此身」。身既屬假，即為末為輕矣。何以老子說：「吾愛此身」，是何意也？蓋因無此假身，真性無依，須要借假而修真，故不得不愛也。但是真假、本末、輕重若錯認顛倒，認假體為本為重者，則迷真逐妄，日日為假體，營謀鑽慮，費盡心思，竭盡精力，以致損根害本，使本真之性靈，迷離失所，不能返本還原，終至流浪苦海輪迴六道，永無了時，此皆為此假身，而害本真耳。故曰：「吾患此身」蓋此義也。

經營世故曰芒芒，錯認前途是本鄉，

古往今來皆不在，無非借鏡混時光。

夜深聽得三更鼓，翻身不覺五更鐘，

仔細從頭思想起，便是南柯一夢中。

4.除妄求真

未聞道以前，誰也不知吾身有真有假，心亦有假有真，文盲俗子，固不待言。文人士子，哲人學士，亦不能知其知有真假、有本末也。所以不論誰何，都是認假作真，認末為本，以人心為本心以識神為元神，一任識神支配，大權獨擅，真心退避三舍，毫無權力，終至有如惡馬溜韁，行無軌道，盲人失杖前進無憑，道德之淪亡，人情之反覆，世道之衰微，綱常之顛倒，皆由此始焉，此所以必須除妄求真者明矣。

然上文曾說真假相依，方能成其物，才能成其用，若果將假心除去，則真無所依附豈不是失了造化之功能，則「成其物」，「成其用」，之二玄功，不是兩廢嗎？不然，所謂去假除妄者，除其假心所生發之十惡八邪、毛病脾氣，其他種種之障蔽，適足以錮蔽性靈之罣礙物耳，卻不是把有形體之血團心，摘棄之謂也。

5.培根固本

果能掃盡雜慾，劌除障蔽，毛病脾氣盡銷，煩惱罣礙盡除，自然心靜神清，本心自現天理流行明心性矣。清靜經云：「能遣其慾，而心自靜，澄其心，而神自清，自然六慾不生，三毒消滅。」此則除妄求真之至理也。妄既除矣，真既現矣，自應二六時中，不忘培根固本尤為修道之要務也。

培根固本者，培養性根也。性為人之根本，培養性元，而道自生焉。故曰：「君子務本，本立而道生」。儒曰：「存心養性」。道曰：「修心煉性」。釋曰：「明心見性」。皆不外乎培養性根者也。要培養性根者，須用先天藥餌，（亦即是食糧）就是「孝悌忠信禮義廉恥」者是也。此藥性溫良平順，補瀉適宜，寒溫適中，剛柔並用，急緩相應，昇降兼通，味甘無苦，可以悅脾胃，可以和五臟，善平六腑，善調陰陽，養神氣，壯元陽，平五行，朝五氣，制七情，除六慾，袪萬病，養長生，消陰長陽之金丹，益壽延年之聖藥也！故名曰：「八寶長生丹」。此丹功效異常，神妙無比，不伐歲時，不傷天和，不拘東西南北，不分寒暑溫涼，皆可常服，能使人心和氣平，毛病不生，脾氣不發，與世無爭，壽過老彭矣！欲培根固本者，非此丹不可。

蓋因先天本性，乃真空妙有之無相之妙相，要培養他的藥餌，或食糧，亦須以無形無象之先天藥物，或食糧方才有濟。夫「孝悌忠信禮義廉恥」，這八味藥方，乃是有其名，而無其形，有其字，而無其味，醫先天無形之性元，故亦須先天無形之丹丸可耳。

真真假假假假真，真假悟透定超塵；

塵世立功廣宣化，化世歸根同求真。

莫認身心都是空，空中原有去來蹤；

氣如蛇怒生炎火，肝作龍飛起黑風。

一念稍邪淪鬼域，寸心纔正入天宮；

要知仙物真消息，不在乾坤在此中。

此藥靈丹在目前，透出玄機通大千；

玉爐煉就長生藥，金鼎燒成不死丹。

第三章　何謂緣份

1.何謂有緣

所謂「緣」者，有兩種分義。譬如某人與某人，一見如故，是謂之前世有緣。故曰：「有緣千里來相會，無緣對面不相逢」。又如天南地北，終成眷屬，是謂之夙世因緣，故曰「千里姻緣一線牽」。又如因緣果報，十二因緣，此乃言普通一般之前因後果之福善緣，或孽債緣之謂也。

至於佛家所說之「佛雖慈悲，難渡無緣人」。「有緣者聞之不捨，無緣者強之不行。」

「有緣遇著佛出世，無緣遇看佛涅槃」，此等之「緣」，乃言世人與佛有緣與否與道有緣與否之謂也。所謂與佛與道有緣者，除了應運下世之多少神聖仙佛，幾多之孔門弟子，或在前生有修，或在天庭與佛有緣以外，總是說人心中，還有幾分道根佛性存在與否。若有道根佛性之存在者，就還與道與佛有緣之謂也。

蓋人之本性，原是佛性，即是道之天根，性中具有八德，即孝悌忠信禮義廉恥，為吾人當行之正軌道。此道根佛性之八德，若能保得金甌無缺，光明無垢者，一聞真道，就如他鄉遇故知，恨相見之晚也。猶如膠遇漆一般，還背賦別離嗎？故曰：「有緣者聞之不捨」此則謂之有緣。

2.何謂無緣

所謂無緣者，就是迷真逐妄，貪戀聲色貨利，殺盜淫妄，奸貪偽詐，把本心放失不檢，八德放棄無存，將八德囊，弄成八個壞蛋，八魔（貪瞋痴愛、酒色財氣）乘機鳩佔鵲巢，遂成八魔窟了。至此佛性全無，道根已斬，雖聞真道，一若馬耳東風，冰炭不同爐矣！既謂「薰蕕原異氣，冰炭不同爐」，雖前生道德清高之士，與佛有緣之客，一至於此地步，佛雖慈悲，亦難渡無緣之客。故曰：「無緣者強之不行」，故謂之無緣。

天雨雖寬，不潤無根之草；

佛門廣大，難渡不善之人。

3.緣可贖乎

如上所述，為前世不修，今生不檢，生了本心，放棄八德，拔本塞源，自斬天根，致使與佛緣慳，與道絕緣。雖是三生有幸，人身已得，中華已生，三期已遇，三難俱得，只可惜第四難這個「真道難逢」這一關，不得其門而入耳，眼睜睜看大眾舍舟登岸，直向天堂大路進發而去，可憐這些無緣之人，徬徨左道，孤鳥失林，茫然若失，坐以待斃，寧不可哀也歟。

可憐這些無緣之人，原其初心，實因不知心有真假，以致認假作真，放失本心而不知求，卒致迷真逐妄，流浪生死，不知回頭是岸，貪戀虛花，廢棄八德，終至與道絕緣，而不自知，良可慨嘆。卻不是明知故犯，實是情有可原，上天固有好生之德，仙佛本有慈悲之心，豈無容人改過自新之路，大開特典法門，賜他們得再贖緣乎。曰：皇天廣慈，大寬恩典，特命千佛萬祖，廣設慈舟，大開普渡，拔苦出淵，迷人果能痛改前非，實心懺悔，毅然攆退人心，求回本心改過遷善、重作新民，雖有瀰天罪過，亦可一齊消矣，哲家洪子云：「蓋世功勞，當不得一箇矜字；瀰天罪過，當不得一箇悔字」。又云：「世人孰能保無過，能改悔為聖賢」。

觀夫邱祖與王太和的故事，其前世若不是與道絕緣，何以再世註定金蛇鎖口，終要餓死之惡運命呢？而邱祖能決心改悔，矢志修道，任磨任考，絕不改志，果然人定勝天，道成天上，證果天仙狀元，居於七真之首。而王太和，在松江問子平以後，知道自己命運乘蹇，覺悟自己係前生不修所致，孽債應當自作自受，自發良心，不欲帶累其未婚妻，中途拾金不昧，避雨破廟，見內有一女子，終夜蹲在簷下，不敢入室，甘愿自己吃虧，絕不肯辜負他人，有此數端的陰騭感格蒼穹，捷如影響，把他命裡帶來之螣蛇紋入口的壞相，忽變而為壽帶紋之貴格了，這就是絕緣再贖之好榜樣了。

眾生流浪轉循環，妄心一動惹牽纏；

切切行功結後果，速速積德了前衍。

此時不將道緣贖，何日方能故鄉還；

囑盡哀言當覺悟，睜眼即見菩提船。

緣由前因生，因由前世種，人造其因，天助其緣，結局食困者，還是種因人也。種善因者，生為王公宰相，富比陶朱，壽比岡陵，位列鼎臺，家道隆隆，子孫昌昌，父慈子孝，兄友弟恭，夫榮妻貴，舉家雍雍，如此善緣，應當世世續之。續之有道乎？曰有。貴者益謙和愛人，富者愈慈善濟人，以忠信起家，以孝悌為本，夫妻相敬如賓，妯娌視如姐妹，孝順翁姑，敬重伯叔，外無怨言，內無細語，疑猜莫用，天性為親，惜福為念，勢利為危，此則續緣之要諦也。

4.緣可了乎

善緣當續，惡緣當了，不可不知也。試觀世人，或還在母胎內，已經六根不全，呱然一聲落地，已自帶了殘疾，或一生疾病纏綿，畢世貧寒交迫，坎坷顛躓，禍患顏連，又如家庭風波不斷，不幸之事連連，夫妻不和，父子反目，缺後嗣，多鰥寡，等等惡果，其故何也？此皆因前生放失本心，專以血心用事，八德盡棄，八魔居心，元神退位，識神當權，放肆妄為，作惡多端之所以然也。既然種了惡因，自然附了惡緣，而成此惡果耳，此所謂天網恢恢，疏而不漏。

似此惡緣，應當作速了之，豈可再續乎！了之有道乎？曰有。去邪心，取正念，剔除虛妄血心，求回天真本性，逐去八魔，贖回八德，以真良心用事，不許識神擅專，任勞莫怨，任苦莫嗔，了解果報之定律，覺悟孽債之當還，逆來順受，始終不屈，夙孽願償，善因願種，今生克苦，果報來生，這就是了緣贖緣之真諦也。

5.何謂有份無份

有緣求著道了，這真是三生有幸，又得遇明師得此真道，三幸四難皆得，良非偶然，應知大道的寶貴，時時在心，只怕墜落人後，積功累果，夠立信心，不生疑貳。始終如一，勇往邁進，終能成道，那時按功定果，位列蓮臺，此謂之有份。

如求道後，不實行進修，心志不堅，疑信參半，馬虎了事，遇考則退，受惑則遷，只說今日不修而有來日，今年不修而有來來，日月逝矣，歲不我與，不知及時精進，虛度光陰，不立功，不種德，到那時那有什麼果位呢？此謂之無份。所以欲求生快活，須下死工夫。

第四章　道之真象

道為何物在第一章中已詳言矣，既說道是無形無象，無聲無臭，至尊至神，視而不可見，聽而不可聞，何以又說道有真象者何也？為其無形無象，才是真象；無音無聲，纔是真聲；無香無臭，才是真味，故太上云：「大象無形，大音希聲，大道無名」。佛經所謂真象無相，真昔無聲，無象之相，是為真象，是謂實相。此真象乃真空妙有之無柏之象，故無微而不入，無物而不有，大而天地，小而微塵，莫不有此無象之妙象存在焉。但不論何物，不論誰何，都是有而不知其有，不可睹不可聞，故謂之真象。此郎所謂真道者，即此是也。

由此無形無象，而成天地之有形有象，由無名無聲，而生萬靈萬彙之有名、有聲，是謂之假象、假名、假聲也。是故道祖曰：「無名天地之始，有名萬物之母」。此至尊至神之真道，五教皆尊祟為絕對神，皆上尊號。

儒教＝尊稱上帝。易經「薦之上帝」。虞書「肆類於上帝」。商書「丕釐上帝」。周書「以敬祀上帝」。大學「克配上帝」。中庸「以祀上帝」。孟子「以事上帝」。小雅湯誥「維皇上帝」。召公「皇天上帝」。

釋教＝尊稱「大日如來」。

道教＝稱為「谷神」。

耶教＝稱為「上帝」。

回教＝稱為「天父」。

諸神聖仙佛皆尊稱曰：「玄玄上人」。

太上曰：有物混成，先天地生，寂兮寥兮，獨立而不改，周行而不殆，可以為天下母，吾不知其名，強名曰道。道大無形，強以圈形之，(即象○)虛理一圓，至虛至靜，謂之無極，是為道之全體，無極一動而生太極，圓圈伸直而為「一」。(一即○之動象)是為造化之源，萬物成形之始也。宇宙間所有的一切萬彙，皆由此「一」而生成的，故曰：「一本散萬殊」，是為道之用也。「圈」動「一」生。「一」縮為「‧」。「點」伸為「一」此圈、一、點、即道之動靜，伸縮，變化無窮，放之則彌於六合，曰「一」；卷之則退藏於密，曰「點」。大而無外，少而無內，無所不貫，無所不包，充滿天地，森羅萬象，真空妙有，為萬物之真宰也。此道在天謂之理，在人謂之性，理者萬物統體之性，性者物物各具之理，人人有而不知其有，能知此道者，大化神聖，成聖成佛，長生不死；迷此者墮入鬼域，輪迴六道，萬劫不拔，故曰千經萬典，不如一點。這一點統四端而兼萬善。

孔子曰：人而無信，不知其可也？大車無輗，小車無軏，其何以行之哉！所謂萬善者，孝悌忠信禮義廉恥，人倫道德諸善也。　　此「一」字，直寫為∣，橫寫為－。直為「經」、為「理」、為「道」、為「體」。橫為「緯」、為「數」為「德」、為「用」經緯俱全，理數兼賅，道德俱備體用並行。為「＋」字，是謂之十字真經，亦即是

此真道專主進化，可以經天緯地，化育群生，創造萬物，統攝萬善，為天經地義，為天鼎地爐，為天地之定理，為元會之定數，為道德之總樞，為造化之源泉，為周天之運行，為闔關之真機，故為萬彙生生化化之主宰也。

老子曰：大道無形生育天地，大道無情，運行日月，大道無情，長養萬物，未有天地，

先有此道，既有天地，道廣其用。光陰互轉，寒暑迭更，五行之生剋，日月之盈虧，陰陽之

消長，事物之盛衰，生生化化，循環往復，皆不外此道之妙用，即這個「一」之主宰也。

此真宰造化之妙用，變化之神妙，試以圖解聊供參考*

第五章　出世之道

1.何謂出世

世人初生小孩時，皆稱謂「初出世」，這實在是不得謂之出世，可以稱為下世，或稱降世才是。世者世間也，在於陰陽氣數內，不出五行八卦中，是謂之世間。

出世者，就是求得真道，受明師指開竅妙，性命雙修，積功累果，跳出五行氣數外，超出陰陽三界中，脫出輪迴，免墮地獄，成佛成聖，不生不滅，逍遙極樂，功德與天地同參，盛名同日月齊輝。這方可得謂之出世。

出世歌

喫菜根淡中有味，幻假景享受幾時；

徵覆轍神氣抱一，悔既往志向夷微。

生前事何妨淡薄，身後境願毋勿機；

難上難難中有易，悟中悟仙佛可期。

2.何謂人世

人世者，投生於陰陽氣數內，奔走於五行塵世中，卻能不昧前因，立志功名，忠君愛國，守正惡邪，敦倫崇禮，顯祖耀宗，守聖賢之名教，尊道德之準繩，修善積德，恤孤憐貧，鋪橋造路，濟困扶危求福祿於來世，動修人道死後為神，或來生享福，這謂之來世。

3.何謂混世

除了人世出世之外，還有混世，所謂混世者，終身迷真逐妄，一世醉生夢死，不務正道，不顧名節，只管爭名奪利，任情態意妄為，貽害國家，茶毒萬姓，瘋瘋狂狂，顛倒於苦海之中，生生死死，輪迴於六道之劫，不明天命之所在，不知聖教為何物，凡事只顧眼前快樂，不顧身後罪刑，死後名與身同朽，此謂之混世。

混世歌

看眼前只圖歡娛，見小利何曾遠圖；

一舉手思攫千金，一卷書便望公侯。

今日作明日要收，百年事於我何求；

生何來何關輕重，死何去渺渺何愁。

4.要出世從何做起

菜根譚云

出世之道，盡在涉世中，不必絕人以遁世；

了心之功，只在盡心內，不必絕欲以灰心。

又　云

定得心上之本來，方可言真了心。

盡得世間之常道，才堪論出世。

自古以來，欲求出世者，真不是容易，因為若無有真道可求，實難明白出世之道路，然得道有四難，雖得生於中華，亦幸得了人身，苟不遇此三期，真道就難逢了。

如今三生有幸，四難皆得，道運應在庶民，明師送到門前，不用放棄家庭，亦免拋妻離子，亦不用潛身於高山洞府之中，且免絕塵離世，原是置身於家庭中，混身在塵世裏，在塵離塵，在家出家，半聖半凡，家族可以同修，事業可以並治，此千古難逢之好機會也。

只須先求得明師，指傳大道之所在，知本性之所從來，力求了心之功，謹守三教經書之聖教，實行三綱五常之常道，擯棄識心，求回本性，除盡罣礙妄念，驅逐八魔三毒，切勿好高騖遠，慎毋著相妄求。孔子曰：「素隱行怪，後世有述焉，吾弗為之矣。」

4.出世之道如何

欲求出世，須要了心，了心之法，先要明道，明得真理纔能去妄求真，剷除妄心，求回真性，本性既明。智慧自發，自可率性而行，實行三網五常，尊重人倫道德效天地之無心，行聖人之常道，深究佛聖經典，立志效聖法賢，悟透真假，識別虛幻，名利淡然，富貴浮雲，七情斬斷，六慾不生，酒色財氣不沾，貪嗔痴愛不染，斷除情慾，看破恩愛，四相不存，罣礙何有，天性光明，身心清淨。儒聖所謂「人欲淨盡，天理流行。」道祖所謂「能遺其慾，而心自靜，澄其心，而神自清，自然六慾不生，三毒消滅。」佛教所謂「明心見性」，這就是了心之道也。

所謂了心者，即了有形虛妄之人心，而存無思無慮，無慾無念之本心之謂也。人心即了，本性常明，真誠修煉，慎守戒規，己立立人，代天宣化，救度眾生，積功累果真，解除冤孽，脫離因果，克服考魔，了卻俗緣，即可成佛成道，了脫輪迴，跳出五行，超出三界，登彼極樂，此即出世之道也。

本章要項

1.要出世成仙成佛者先知入世出世法之分別，次要知道本性之來源，真心、假心、道心、妄心之出處，方得留真除妄，方可達到了心之功，這才可以言出世矣。

2.不明此理者永遠不能出頭天矣。

第六章　無我無心

「我」「心」之意義

我字起筆就是一畫，此畫就是人類有生之初，得天賦畀之本性，便是真我之表現也。若失了此一畫，便成「找」字，就不成真我，而變成假我了，真我既流亡，自不得不找了。

「心」字，原是一直心，被後天之七情六慾所牽引，漸漸歪斜，遂變為勾心「心」了。只因正心，被物慾所迷，被情愛所溺遂失了本心之正鵠，便生出本心中所無的貪妄心、虛假心、巧詐心、毒惡心；種種不應有之偏心「、」出來了。此乃直心以外之另加一個的不正常之假心，這乃是不應有而有的心，故謂之多心，故心字就是直心變鉤，右邊加一點，「心」此即所謂人心、血心也。聖人製字，真是巧妙之極。

佛經教人修道，必要「無我」、「無心」，纔能成道，若然則此我是為無用之物了。何以此處又說真我流亡，須要搜找，寧無矛盾耶，聖經立言，聖人製字，絕無有矛盾，似乎矛盾之中，恰是真理之所在，這才是佛學之真價哩！

蓋因「我」有真我假我，真我無形，假我有相，此「我」字，左一「才」右一「戈」兩戈相向，非相戕而何。

2.何謂「真我」「真心」

真心即真我，真我即真心也。真我無形，乃上天賦畀之真性，無有形象之可觀，無有聲臭之可聞，為造化之根源，為身中之主宰，即人之元神，具有五眼六通，備足萬能萬善，雖云無思無慮，而無不思不慮，雖謂無識無知，而無不識不知，人不能知，而我獨知，人不能見，而我獨見，無所不知，無所不曉，是為獨知之地，故中庸云：「莫見乎隱，莫顯乎微，故君子必慎其獨也。」此即所謂無形之真我也。真我無形，真我無相。太上云：「內凝其心，心無其心，外觀其形，形無其形」。真我既無形相，既無聲臭，視之不得見，聽之不得聞，空無一物，那有容戈之地，雖是「我」字有兩戈，他亦無所用其技倆矣！

3.何謂假我假心

假心，即假我也。由太極之化工，四大假合之假體假心也。有形有相，有聲有色，為本性之旅舍，為元神之工具，即入之識神，佛曰人心假體是也。內蘊八魔，外結六賊，具有勾心鬥角，孤媚技倆，備足奸姣偽詐，十惡八邪，雖云有識有慮，實是無識無慮，雖云有知有見，卻是假知妄見，自謂聰明，實是惘懂，自謂無所不知，實是一無所知，是為無明之地。老子所謂「不知知病」，此即所謂有形之假我也。假我既有形式之可見，有聲臭之可聞，即有客戈之地了，「我」之兩戈，適足以用武矣。

4.無我

上述「我」有真我假我，真我即大我，假我即小我也。佛教所謂無我者，是要無其有形之小我的觀念，而培植無形之大我之謂也。因為世人迷真逐妄，認真作真，只知有假我，而不知有真我。故認假體為最貴，識心為至尊，日日縈縈而亂思，夜夜渾渾而惑夢，為功名，為貨利，求虛榮，求福壽，造罪招愆，毀躬敗德，莫非皆為此假我而絞心血也。殊不知費盡精神，耗盡心力，損根害本，拔本塞源，未有枝葉能茂盛者，所以呂祖觀世人只為這個假我，日夜奔忙，勞勞碌碌，以致自戕生命，故曰：「生人尋死路」。

由此可知這個假我，就是罪孽之淵藪，萬惡的怨府，損根害本的戈矛，輪迴種子的苗圃，故欲免生生死死，脫輪迴，登極樂，成仙成佛成賢者，必須無此假我，故曰無我。

5.無心

心有真心假心，真心者，上天賦畀之佛性，即天理良心，乃人之元神也。假心者，即二五相交，三五凝結，妙合而凝之有形有象之肉團心，乃人之識神也。佛經所說無心者，乃無其假心，識神所生發之智識(外識、聰明)觀念，而培養真心之性元，常保光明，使其清靜之謂也。蓋因世人只認識神為元神，以血心為真心，不知別有無形之真良心，為人身主宰之元神在焉。故對識心奉若神明，對於真本心，視若陌路人矣！一在假心執牛耳，掌大權，胡思亂想，妄作妄為，意似溜韁龍馬，一霎時遍走六合，心如脫鎖猴猻，一觔斗十萬八千，雲馳電閃，一瞬千里，思名思利，市恩逞勢，貪功名，慕軒冕，逆天理，背人情，趨炎附勢，忘恩悖義，爭長競短，較雌論雄，人情勢態，倏忽萬端，此皆為此假我而害真我也。

於此可見這個假心，就是生發妄念之淵源，招愆之館舍，造罪之型床，追魂之律令，喪名敗德之罪府，敲膏斵之斧斤，故曰：萬惡惟心造，欲免流浪生死，要脫閻羅鬼關，超昇天堂，登彼極樂，位證蓮臺，證果仙真者，必須無此假心，故曰無心。

正陽帝君

可嘆蒼生錯認心，常將血肉當黃庭；

三途墜落無春夏，丸界昇遷少信音。

便向仙街了罪籍，遂從道路脫寒陰；

吉凶兩岸無差錯，善士高昇惡士沉。

重陽帝君

道心惟微人心危，幾筒清清幾箇知；

至善中間為洞府，玄關裏面是瑤池。

猿猴緊鎖休遷走，意馬牢拴莫教馳；

允執厥中涵養足，金光一道透須彌。

本章要項

1.修道要無，我到底要留誰哩？

2.無心是要留什麼心？

3.我之意義？

4.心之意義？

5.何以必須無我？

6.何以必須無心？

7.無我無心何能修道？

8.無我則有我，有我則無我是什麼意思？

第七章　罣礙

1.真心無罣礙

人之本性，原是賦於理天之真理，吾人得之而為性，釋教謂之佛性，儒教謂之良心，子稱之謂道，按此物原是形無其形，聲無其聲，是謂「真象無形，真音無聲，渾淪莫識，渺冥莫測之不可言說之物也。若說了無一物，卻是無而非無，若說其有，又是有而不有，視之不可見，聽之不可聞，此玄妙之物，其可以為吾人之元神，為性命之根本，為萬靈之生源為造化之主宰者，因其真象無相，妙體無形，玲瓏皎潔，光明清淨，寂然炯照，感而遂通，無一毫纖塵所得染，無一點丹青所得污，無識無知，自然無有繫念之地，無思無慮，那無罣礙之天，不偏不倚，不黨不阿，故能無堅而不入，無微而不有，無處而不在，無物而不容，入水不溺，入火不焚，任何滄桑變幻，天翻地覆，獨立而不改，周行而不殆，不生不滅，永遠長存。其最貴者，貴其本來無一物，無處可著纖塵，無識無知，無處可發妄念，無思無慮，無處可生罣礙，其最神者，神其無識無知，而無所不知，無思無慮，而無所不��，寂然不動，感而遂通，其所以為天上天下，惟道獨尊者宜矣。

2.罣礙之來因

人人皆有佛性，何以有賢愚聖凡之別耶？聖人云：「人性本善」。佛經說：「人人皆有佛性」。何以降生塵凡，就有賢愚聖凡之分，善惡吉凶之別，貧富壽夭之不齊者何也？

蓋因各人之因果律不同，造因有善惡，根行有深淺，祖德有厚薄，依此定其因緣果報，當其人初受胎之時，間接的由父母稟受上天賦畀之本性，原屬純潔無垢，經過太極之造化，受氣稟之所拘，及至呱然落地，先天之氣收，後天之氣人，此時所稟受陰陽之氣，或清或濁，年月日時，干支之沖和，星宿之吉兇，九宮八卦之所拘，五行之生剋，種善因，得善緣，種惡因，得惡緣，結惡果，得善果者，稟氣清和，吉星相輔，五行協調，一生順適，故少罣礙，無罣礙，即不錮蔽聖靈，不障礙大道，靈光常明，不受物慾所迷，情感所惑，不致迷真逐妄，善自解脫，容易明心見性。

聖賢仙佛，悟透此理，看破假境，去濁留清，除妄求真，除盡罣礙，使本性復明，所以成仙成佛成聖成賢也。

凡夫俗子，因迷了本真，不知本未輕重，去清留濁，以致造出種種罣礙，致害本靈，墜落輪迴不了，所以永遠陷在五行內，不出陰陽氣數外，作繭自縛，不能超脫，所以為凡夫俗子也。

3.何謂罣礙

如上所述，人人雖各有佛性，只因下生之後，佛性被氣稟所拘，物慾所蔽，情感所惑，恩愛所牽，妄念所繫，酒色所迷，財氣所動，由六賊之招搖，牽動七情，自起私心偏見，固執拘泥，生出喜怒哀樂，貪嗔痴愛，驕奢淫伕，利鎖名疆，播亂心田，覆蔽真靈，有此罣礙，自然靈明不現，心志昧昏，妄念迭起，作事便糊塗，糊塗生錯誤，錯誤惹爭端，事端愈多，精神愈亂，心煩意亂，易發慍怒暴戾，輒起毛病脾氣，結成冤孽，造成因果，如此罣礙重重，何能見性成佛？故曰：「萬法惟心造」。又云「心生種種魔生」，「心滅種種魔滅」。

妄念纔與神急遷，神遷六賊亂心田；

心田既亂身無主，六道輪迴在眼前。

4.要脫罣礙當如何

罣礙何來，於第二節第三節，已略說大概矣！既知病源，應除病根，自家有病自家知，莫待大疽既潰，命亦隨之了，那時悔之晚矣！如今既知吾們的性靈，被這些種種罣礙所蔽，這便是心有病了，心病須用心藥醫，後天的醫生是沒有辯法，後天的藥餌，亦絕不能見效的，須求仙佛指點病源，求得先天的藥物，方有功效。

莫認身心都是空，空中原有去來蹤；

氣如蛇怒生炎火，肝作龍飛起黑風。

一念稱邪淪鬼域，寸心纔正入天宮；

要知仙物真消息，不在乾坤在此中。

此詩原是仙佛留下的醫心病處方箋，病源仙方盡在此中。

萬病源由心，一念生萬法；

心空念自滅，罣礙自解脫。

後西遊小行者，被造化小兒，把一個好勝圈套住，任跳不出，一怒之下，直蹤九重天，雲端裡，奇遇李老君，行者求破法，老君笑曰：「那有什麼圈兒能套得住你哩！還是你自己套自已吧了。你這個小猿兒，一生上不知有天，下不知有地，以為天下無敵，一味好勝，纔被這個好勝圈兒套得住，他如名利酒色，貪嗔痴愛，各種圈兒，所以套不住你者，因你這猿兒，已經無有此等念頭，故此等圈兒，與你無緣了，小行者聞言大悟，即時萬緣放下，萬念俱空，圈兒自脫矣，可見，

心病原由心念發，除病還須息念心。

莫慮牽纏，休愁束縛，一念空虛，自能擺脫。

一心清後一心淨，萬法空時萬法通。

漫道寸絲俱不掛，寸絲不掛妙無窮。

本章要項

1.罣礙由何處生發？

2.道為天上天下獨尊者何也？

3.人人皆有佛性何以有賢愚聖凡之分。

原因︰近因、遠因、覺因

4.什麼謂之罣礙？

5.脫罣礙最好的方法是什麼？

修道程序

第八章　萬法皆空

本第二程第一章所述「修道要從心修起」者，蓋因心有真假二心真心為本心，(良心、佛性)，假心為血心，(識心)，本心為萬善之源，血心為萬惡之本，世人有八萬四千之毛病脾氣者，皆由血心(識心)所生發也。

佛有八萬四千之對治毛病脾氣之法門者，皆由佛之慈悲本心(真心)所生起也。故曰：萬善由心生，萬惡惟心造，所謂「萬法惟心」即此之謂也。

悟此者則能遺其血心識心，而建其本心法相，(佛性)建立八萬四千法門，而來對治八萬四千的毛病脾氣，使萬念俱寂，應無所住，天理自然流行，息念忘塵，佛自現前，所以成仙成佛成聖成賢也。金剛經云：「歇則菩提者，乃主張蕩遺名相，遺之又遺，杳然泯滅，惟恐人有所住著也」，「而生其心者，(生其佛心之謂也)則滅彼僅相，而建法相，(真本心之謂也)建之又建，惟恐人述義不祥，乃有三藏十二部之所以產生，萬千法門之所由建立也。」

迷此者滅其本心佛性，而建其血心名相，不惟不立八萬四千法門，反建立八萬四千的毛病脾氣，來覆滅本心，錮蔽佛性，此所以成凡夫俗子，為輪迴之種子也。

故修道之人，必須將自己這個生發萬惡血心識心，而滅度之，把所有的毛病脾氣，剷除淨盡，而建立去邪除妄之法門，纔能使人欲淨盡，天理流行，真佛自見現前矣！

但登岸必須捨筏，切勿效那劣馬戀棧豆，除法又建法，終是著相修行，成為不了禪師，必須萬法皆空，了無二相，纔是修道之歸著，故曰：萬法皆空。哲家云，纔就筏便思捨筏，纔是無事道人，若騎驢又復覓驢終為不了禪師。

一心清後一心靜，萬法空時萬法通；

漫道寸絲俱不掛，寸絲不掛妙無窮。

所謂八萬四千的毛病脾氣，為數很多，不遑一一枚舉，茲將其重要者，列舉數端，以供參考。

二惑：恩惑＝貪、嗔、痴、愛、慢、疑、即情意之迷妄也。

見惑＝邊見、邪見、我見、即理智之誤謬也。

世人皆為此惑業，造成萬千毛病脾氣之苦業也。

四相：我　相－執著有我，為我一身打算，爭名奪利，執著妄相，自愛其身，以為實我。

人　相－妄計人我，嫉人之有，吝人之求，分別你我，攀援人勢。

眾生相－不明宇宙之本體，和萬有之實相，妄計自身之色、受、想、行、識之假和合，認假為真之謬見也。

自性眾生相－有度入之驕傲心，妄慢心，妄想果報。

他性眾生相－迷於外界，迷於宇宙一如之理，面生貪嗔痴愛之心。

壽者相－妄計壽命之長短，望求福田，利益觀想。

五蘊：色－凡屬物質有形象者，四大所形成之肉體，及五根之對境，由知識所成皆是色蘊行。

受－由意識而成，凡感受苦樂暢快之心，即感覺之感情，知覺所主動之蘊行。

想－亦由意識所成，凡己受之感覺，再加以思慮之心作用，如表象觀念，概念，皆屬想蘊行。

行－此亦由意識所成，即意志是也。凡對已觀念之心作用，更起取捨之心作用者，即是行蘊行也。

識－亦由意識而成，即阿賴耶識，凡四蘊所成之行，至此蘊而起意識分別之作用，俗言即是心，或魂是也，此為五蘊中之最上者，而由此蘊中所生之了別作用，便是識蘊行。

按此五蘊，乃構成世界之萬有，更成物心相關之情緒，此五者因受因緣之影響，由離合集散，遂成生滅變化之諸現象，此即有為世界之由來，諸行無常之生起，皆由此五蘊而造成的。

塵相：色塵相－凡有功善，有我相之念頭，功行喜住於色，貪住於他人之觀瞻讚仰，謂之色塵相布施。

聲塵相－凡著住外人讚仰之聲，喜接受他人之稱頌，以布施博取聲譽者，謂之聲塵相布施。

香塵相－雖有利人之功行，但貪圖香花供養者，即謂之香塵相布施。

味塵相－雖有利人之功行，但貪受五味之享受，順其所欲，樂意接受。

觸塵相－雖有利人之功行，但圖色身之榮耀與舒適，著住觸慾之滿足。

法塵相－雖有利人之功行，但存分別計較之心，懷人我之見，貪嗔不淨，愛染不空。

八邪－酒、色、財、氣、貪、嗔、痴、愛。

十惡：身－殺、盜、淫。

口－惡口、妄言、綺語、兩舌。

意－貪、嗔、痴。

七情－喜、怒、哀、懼、愛、惡、欲。

六慾：眼貪美色－墮卵生。　耳好聽邪話－墮胎生。

鼻貪肉香－墮濕生。　舌貪五葷三厭－化生。

身貪淫無厭－卵生。　心貪財而無厭－胎生。

三毒(三尸神)：上尸名彭琚，管上焦善惡。

中尸名彭(王盾)，管中焦善惡。

下尸名彭(王喬)，管下焦善惡。

二障(修道上之障害)：

煩惱障－心存昏煩不純之念(如貪嗔痴愛等)，不能發出妙明之真性，即見思二惑。

理障(又曰智障)－由無明之妄染，固執不化，以非為是，而障真智之發生，為事緣業因所繫，致生死相繼續，而無法解脫也。此皆為所知之法，障礙智慧之明也。

十苦－生、老、病、死、愁、怨、苦受、憂、惱、流轉。

十種眾生心：心易輕舉，飛揚遠適，謂之卵生。

心常流轉，習氣深重，謂之胎生。

心隨邪見，沉淪不省，謂之濕生。

心見景趣，遷變起幻，謂之化生。

執相修因，頓起邪思，謂之有色。

內守頑空，不修福慧，謂之無色。

滯諸聞見，係念染著，謂之有想。

靜沉死水，猶如木石，謂之無想。

起生滅見，落兩頭機，謂之名︰非有想。非無想。

欲界︰苦諦十惡－身、邊、邪、取、戒、貪、嗔、痴，慢、疑。

集諦七惑－邪、取、貪、嗔、痴、慢、疑。

滅諦七惑－邪、取、貪、嗔、痴、慢、疑。

道諦八惑－邪、取、戒、貪、嗔、痴、慢、疑。

本章要項

1.善法由何生發？惡法由何生發？

2.毛病脾氣最初由什麼發端？

3.毛病脾氣之重要項目？

4.何以必須萬法皆空？

修道程序

第九章　修道要怎樣修

1.何講修道

在第一程中第二章曾說過，道者路也。為吾人必由之真經正路也。性之來也，性之去也，來往必經天堂之也。六萬年前由天生人，次面次之，皆由人生人也。故自降世以來，遊子迷戀異地風光，一去流連忘返，精神游離於迷魂陣裏，世世流浪於苦海波中，棄舊主於不顧，(舊主者即本來之真性根乃人之元神也)，卒至歧路亡羊，莫知所之，遂致認賊為父，狼狽為朋，(所謂賊父者三魂七魄之識神也)，狼狽為朋者，(即識神與六賊相結託之謂也)。

自此元神被錮，失了權衡，賊奴用事，隨波遂浪，溺愛河，陷孽海，墮落輪迴道中，不復知有極樂故家園了。本來這條天堂大路，早已無人顧盼，還有誰何再去窺探這條舊路哩！孟子所謂「山徑之蹊間，孑然用之而成路，其間不用，則茅塞之矣」。即此之謂也。自此天人路絕，無復有人知道自己來來面目，於茲六萬餘年矣！

際此三期當頭，白陽應運，老母慈悲，眷念寅會初頭，三山坡前，母子分離之苦，牢記諾言，際此三期，特降真道，大開普渡，特命千佛萬祖，大闡宗風，明師出世，指授性理真道，使皇胎佛子，個個大夢初醒，得知本來面目，知到舊主被錮的地方，並指示追蹤尋跡之明路，使吾們將來，可得求回舊主，同詠歸去來兮之詞，早回極樂故家園，拜會老母，叩謝皇天，赴龍華會，喜慶團圓，如此幸遇，千載難逢，互相黽勉，真誠修道，共濟收圓的絕好良機來了。

2.修道要從何處著手

道在何處，在吾人之方寸寶田中，即吾人之本性(第一章修道要從心修起參照)雖云方寸，近則一步可以直超，遠則十萬八千里遙。蓋因此路，自六萬年來，路絕人行，荊棘自生坑塹自現，虎豹豺狼居之，蛇蝎毒蟲藏之，妖狐精靈為怪，魑魅魍魎為崇，三尸在內為王，六賊在外為援，七魄九蠱，助紂為虐，十惡當關，八邪阻隘，意馬為傳令使，心猿為急先鋒，據關扼險，霸住山頭，不容人開路。

善悟善修者，拜受　老母心印大法，領受道祖的真經劍令，仗吾佛的定心真言，先將意馬牢拴，心猿鎖住，借仗聖人的五常軍，衝關破寨，驅除毒蟲野獸，掃盡妖狐鬼魅，斬伐荊棘，填平坑塹，搭橋造路，去八邪，除十惡，直搗巢穴，斬三尸，制七魄，殺九蠱，破三開，通九竅，直進須彌山前，石洞門口，懇求黃老介紹，拜見舊主翁，二六時中，守衛溫養，以待他日，丹書下詔，歡歡喜喜，同回古家鄉，此修道之要綱也。

本節中所謂方寸寶田中，所有的荊棘、坑塹、猛獸、毒蟲、精靈、鬼魅、十惡，八邪、等類者，乃本書第八章中所述之。

1.二惑。2.四相。3.五蘊。4.塵相。5.八邪。6.十惡。7.七情。8.六慾。9.三毒。10.三障。11.十苦。12.十種眾生心。13.欲界等，種種之毛病脾氣之引喻也。

3.修道之先後次序

太上道租訓，(先修心，後修性，再修命)。

上古之時，道一而已，無所謂教，至中古，才列為三教，而道始為專門，三教之理，名雖殊而源則同，知其理，先尋其源，不可以流之分派，而歧視之也。

以修性命為指歸，未有舍身心性命之理，而專言夫教也。夫人有生之初，天賦我以靈根，先天太極，本自渾然，如穀之有種，如桃李之有仁，生意中含，萬善俱備是即所謂性也。逮有生以後，即落後天，自非上聖高真，鮮不為嗜欲所擾矣！

修道者，知本性已染到塵垢，而急加修鍊，始能以後天而復於先天，則修心修性命之理，宜急求焉已矣！然則修道者，其先修性乎！修命乎！抑先由心致力乎？則固有先後緩急之辨也。何也？蓋汲汲於修命者，曰長壽也，不死也；曰坎離交媾也，水火升降也，鉛汞調勻也。黃河倒流也，火候溫養也，陽神出竅也。造其極者，曰三遠七返也，九轉還丹也，嬰奼和合也，脫殼飛昇也。修命之法，亦云至矣，夫豈知第知修命，而不注重夫心性，欲求長生也，奚足恃乎，是以上聖高真，入道之始，必致力於性功，而修性之要，又必自修心始。(此二句為修道之士不二法門)，修心之訣，必將三尸盡斬，六賊消除，刀兵水火，不足以搖其中，六慾七情，不足以紛其念，務使此心如鐵石、如枯木、如出水之蓮，不染污泥，如水晶之瑩，內外皎潔，心地既澈，益鍊吾性，今向之頑性劣性，一化為虛性靈性，向之惡性暴性，悉化為仁性善性。先天之真性既復，然後講求命功，自然左右逢源，迎刃而解，而精氣神，及可保固，此時性命雙修，內外合一，金丹大道，自我操之。再加以濟人利物，積善累功，可以證大羅天仙之位，可以成金剛不壞之身，有何難哉。夫今之求道者，不知修心之法，更不知先性後命之理，故雖持齋茹素，而倫常弗盡，善事弗為，貪嗔痴愛弗除，三尸六賊弗去，叩其所行，而作惡者如故，叛道者如故，以云求道，而道遠矣！方墮落之不暇，尚妄希登真哉。又有求道者，觀其表面，似亦孳孳於道，而私欲憧擾，障礙橫生，至道未明，旁正未辨，偶得一知半解，便自以為得道，盲修瞎練，逐妄迷真，於是內魔先擾，外魔乘之，而種種怪象發現矣！如是求道，不惟無益，害且隨之，雖坐破蒲團何益哉。

三教之理，不外此心，能治其心，性命之學，由此遞推，登真作聖作佛之基，即在是矣。儒家之存理遏欲，克復歸仁，四勿、四知、九思、三戒；佛子之三皈五戒，除卻一切障礙，無口鼻耳目身意，無人我相，無色相、無眾生相，皆所以治心也，夫吾道言清靜清則不濁不污，不昏不昧，靜則不擾不亂，不動不搖，治心以清，使方寸不垢不昏，如水之清潔，而無渣滓，治心以靜，使靈台常鎮定，如山之安峙，而不動搖，帝王之治天下，主德清明，清心寡欲，以靜制動，以簡馭繁，端拱垂裳，無為而治，得吾道也；儒者之定靜安慮，即此道也。且吾道又在感應，蓋以善相感，此感彼應，如銅山西崩，洛鐘東應，易曰：易無思也，無為也，寂然不動，感而遂通，天下之故，孔氏之言，與吾道合也。吾道以研求性命為宗旨，儒釋之理，豈能外乎性命哉！修持性命，此為內功，而又貴立外功，外功者何？濟人利物，度人度己，世之修鍊家，硜硜自守，閉門盲修，功善不立，作自了漢，拔一毛而利天下不為也。縱使修鍊合法，歸空之日，亦不過小小果位，作個散仙，終久歸于淘汰，焉能如大羅金仙，與天地同不朽哉。

叩玄關須尋祖竅，由正路莫入旁門。

本章要項

1.修道是要修什麼道？

2.修道從何著手？

3.天堂路中有何障礙物？

4.有何妙法可以劈除這些障礙？

4.道祖垂教修道之階段如何？

5.三教至理重在那邊？

修道程序

第十章　立志向

人生自寅會當年，在三山坡前，飲淚別母，轉落塵世以來，不幸陷入迷魂大陣，迷失本真忘卻本來面目，不明白家根底，不知家鄉何處，認逆旅為本家，以幻景為實情，遂致遊子迷戀異地風光，一去流連六萬餘年，未嘗一回故鄉，生生死死幾萬次，六道輪迴幾千回，其間沉淪苦海，飽嘗世味，貧賤辛苦，疾病瘡痍，災殃患難，怨恨吁嗟，忿怒恥辱，種種的滋味，豈還嘗得不滿足嗎？黃梁大夢，還未曾醒嗎？老慈母在堂，終日倚閭而望，望眼亦要穿了，朝夕憂思，日夜懸念，雖在寤寐之間，亦未嘗不永嘆呢？特命千佛萬祖，齊下東林，飛鸞勸化，遍設慈舟，廣救迷人，出離苦海，永脫輪迴，同登極樂，何幸如之，老母慈悲，愛子之心，佛聖救度同胞大願，吾們固非木石，雖鐵石心人，亦應被此熱情，溶作一團矣。當此三期幸會，普度三曹，大道真傳，人人有份，個個能成，只萑有志無志之差耳。

豈不聞千年古樹，萬年怪石，可以成精，狐狸龜蛇，亦可成道，人為萬物之靈，更逢末會，實是三生有幸，饞得這千載一遇的良機，修仙學道，更加容易，要脫劫，躲閻羅，成仙成佛，在此一舉，若錯過這段奇緣，踏破鐵鞋，更無覓處了，須要立起沖天大志，不要昏迷不醒，以苦海當作樂園，更要辨別正旁，認明真假，不要朝秦暮楚，腳踏兩船，一失足則萬劫不能翻身矣！切勿效那些厭世而戀世，惡世而逃世之人，永在紅塵寄身，常在火坑落腳，他日天時一轉，一聲令下，魔旗一舉，終難脫此浩劫，那時試看那花天酒地之安樂窩，可作避劫之台乎！酒池肉林之溫柔鄉，可當躲無常之地乎！

趁此浩劫未臨，翻然悔悟，棄假求真，蹴破迷津，放下一切，速向西方大路進行，切勿一步一轉，回頭顧盼，須知世間不是樂園，正是迷魂大陣，許多虛花假景，繁華熱鬧，皆是奪人魂魄之迷場，酒色財氣，貪嗔痴愛，悉是墮人名節之禍胎，芙蓉白面，原是帶肉骷髏，美麗紅妝，總是殺人利刃，悟得透，看得破者，聖賢仙佛終有份，捨不開，丟不去者，胎卵濕化下三途，(火、血、刀途)，速悔悟，立大志，勿效燈蛾撲夜火，自焚其身，蒼蠅觸曉窗，知進而不知退焉可矣！觀夫古來成佛作祖之人，棄江山，辭顯職，捨富貴，甘淡泊，由此觀之，賢愚可以立判矣！

行盡世間天下路，獨是修行不誤人。故修道之人，不可無志，志不可不立，不立志者，猶如行船無有指南針，進止無有目標地，不立規模，徒效小兒轉盤，左旋右轉，不分東西，不知南北，一生矇在汪洋苦海，身心總屬浮萍，隨風逐浪，自東而西，自南而北，蕩漾無依，不知回頭是岸，浪費光陰，空渡良緣，與草木同朽，良可慨嘆！

立志貴乎有恒，無恒心者，見疑變志，遇境移情，見難而退，見易思遷，一遇危難，意阻志墮，一事無成，要有恒心者，先要知人生斯世，各有天命，顏子知命，簞瓢陋巷，而不改其樂，矢志樂道，雖處在人不堪其憂之苦境，未嘗一見其蹙眉。曾子立志，日事三省，始終弗怠。張良進履韓信跨下，孫康映雪，蘇秦刺股，皆古昔知命之君子，立志之大賢也。故曰：「不知命無以為君子也」，有志不在年高，無志空生百歲。孔子曰：「士志於道，而恥惡衣惡食者，未足與議也」，志於道者，不論貧富，不拘貴賤，隨遇而安，素位而行，富貴不足以移其志，貧賤不足以撓其心，安危不可以奪其節，成敗不可以變其操，古人佯狂受辱，毀容藏俏者，皆是立沖天大志之人也。

立志又須有智，仁、勇三達德，乃為全美。

智：為人之元精，即人之精力，為精進活潑之發動機，立身處世之指南，渡海登岸之明燈，出世入道之明路也。

仁：為人之心德，乃天理良心也，合乎天地，和平萬物，一性圓明，十方平等，萬物同體，惻隱之心仁也，克己復禮為仁。

勇：為人之毅力，勇敢果斷，見義勇為，仗義疏財，義勇奉公，凡義之所在，犧牲身命而不顧，刀鋸臨頭而不懼，臨大節而不可奪，此大勇也。

有智：方得分真假，別善惡，辨邪正，識本末，知輕重，識透機關，以定進退，是為轉識為智之源泉，人禽仙鬼之轉輪車也。

有仁：乃有惻隱之心，能體天心，能合天理，推己待人，以誠付物，一視同仁，視萬物為一體，克服人心，復明本性，為修道之原動力也。

有勇：才有無畏的精神，認理直進，排除萬難，克服一切，任何滄桑變幻，矢志不移，雖泰山崩現在前，心赤不動，邪旁煽惑，一蹴千里，魔考臨頭，死守善道，此為修道之急先鋒也。

「知斯三者，則知所以修身」，故知此三者，乃修身所不可缺一之德也。三者缺一，則有不達，故謂之三達德。中庸云：「智、仁、勇三者，天下之之達德也。」

本章要項

1.聖賢避劫之台安在何處？愚夫避劫之台置在何處？

2.修道首重的是什麼？

3.立志最要的是什麼？

4.三達德為何物？

5.何謂三達德？

第十一章　善惡真根

人之初性本善，孟子亦說性善無惡，儒書佛典，皆說天賦之性，本無所謂善，亦無所謂惡者，蓋因性乃無極之絕對真理，無有對待，只有純善，故無可謂惡，因無有惡可以比擬，何以為善，何以為惡之可分，故無可謂善，故孟子言人性本善。

然此性在無極理天之時，因無有濁惡之氣稟所拘，亦無有好惡之情感所惑，原是無思無慮，無識無知，寂然不動，感而遂通，無一毫濁惡之可染，清淨玲瓏，無聲無臭，故可謂至善。但一入太極之後，一氣化二氣，分出陰陽，變成兩儀，始有清濁之分焉。真陰馭於清陽之內，乾變為離，真陽馭於濁陰之中，坤變為坎，成為四象，以此先天之二真，以馭中天二氣之中，方可使陰陽二氣，發生動靜交泰，方能成其造化之妙用。又清陽化為三魂，濁陰化為七魄，如此分化，故在理天純善不變之理性，至此已變成輕浮易動之氣性了。性既浮動，自未免有時而善，有時而惡了。故告子言人性有善有惡者，乃言此氣性也。

及至落地之時，先天之氣收，後天之氣由口鼻而入，稟氣愈濁惡了，兼之日日，接近世情物欲之薰染，漸被物慘情感之所蔽，至此又一變而為質性了。

性既流注於物質，自是執著形相，遂迷於假，而昧於真，故心一動，便趋於物欲，凡有作為，皆屬於惡，而無善矣！所以苟子言人性本惡無善者，因其只知此質性，而不知有氣性，氣性之上，還有理性之故也。

雖然經書中，皆說人有道心，人心，有真假二心，乃言真心落後天，被氣稟所拘，人欲所蔽，遂變質而為人心耳。然世人凡有惡行者，皆歸咄於人心，此不亦謬乎。

既說人心與肉體，皆屬是假的，豈不是要依靠真性為之主宰，方能成其有用嗎？既不能自作活動，而其所為之惡行，何得不歸咄於主宰者之真心呢？蓋人心者，不過是受父母精血，所謂二五之精，先已稟受三五之真，始能凝結而成形者。三五之真無形為性，二五之精成形為命，假依真成，真依假附，而性命始立，及至落地之時，再稟受天地陰陽二氣，為三魂七魄，是為識神，然命與識神，非得三五之真者，命亦不成，識神亦不能自生作用。所謂人心者，亦可謂真心分化之變質耳。

此真心在理天固無所惑，故得如如不動，及至入後天，隨於人心而受迷，遂致心旌搖搖，不但失了權衡，無有毅力，可以截然防止惡念而已，且能起此惡念者，亦是真性所主馭的，豈有木雞土偶之人心，自能起比惡念乎，故道心原雖是純善，然入太極氣天，又經象天之習染，自身亦已變質了，何得歸罪於人心而自欲逃其全責耶。

雖說人心用事，但人心之活動，是誰主之耶，修人應悟孟子所說之「人有雞犬放，則知求之，有放心而不知求「哀哉。」

又云：「學問之道無他，求其放心而已耳」。由此觀之，孟子並未責於人心用事，單責人放去本心之害耳。

故修人切要深究中庸所說「莫見乎隱，莫顯乎微，故君子必慎其獨也。」之真義，蓋聖人所以為此言者，乃是說人人初起惡念之時，本心莫有不知也。知而故犯，蓋有慘也。故雖知是惡，而不能毅然制止，只得半辭半許，半推半就之態度吧了。有慘故謂之人心，然此人心，原與假體相同，乃是偶像耳，何嘗不是真性為之主動，而真性落後天，被氣稟物慘之習染，遂變質而成為氣性之劣質了。今以拙劣之變質性，來主馭機械的人心，使起妄念邪思，而行惡事者，其責不歸于變質之真心，而欲誰歸耶，如果無有真性為之主馭，那機械的人心，豈獨有發動邪念惡念之能力乎！

聖人所言慎獨工夫者，乃教人必要維護本心，毌使放失而不知求，切責本心，必須常持把柄，勿任人心縱情逐妄，胡為妄作，及其有過，乃悉委之人心，以為真性之逃逜路者，其可也乎！

故修道之人，務須把變質之本性，使其回復原狀，故三教之真傳，總不外乎治心。儒曰「存心養性」，道曰「修心煉性」，釋曰「明心見性」，儒之「人欲淨盡，天理自然流行。」此即是去變質之人心，修復整潔無瑕之本心也。

道之「能遺其慘，而心自靜，澄其心，而神自清，自然六慘不生，三毒消滅」。這就是除去分化之萬殊復歸一本，使其返本還原，所謂歸根復命者是也。

釋之妙行無住，自性自度，滅四相，除五蕴，去六塵，轉識為智，此亦不外乎去除人心，求回本性，即所謂明心見性之道也。

故欲去人心，復真心者，必須性命雙修，性命雙修者何？第九章第三節，太上道祖訓，所載之「先修心，後修性，再修命。」已備詳之矣請參照。

本章要項

1.人之為惡不得單責人心，而本心亦不得辭其咄者何也？

第十二章　浩劫

1.什麼叫做浩劫

浩者大也，劫者災禍殺機也。數者定數也，或在劫，或在數。在劫者，乃罪惡稍輕，雖罹受災殃，卻還有生機者。在數者，則惡貫滿盈，無可逃脫者，有如受死刑宣判者一樣。按此浩劫之運算，自混沌初開，洪濛始判，天地開闢，人生降世，三才成立以來，以至天地壽終之際，其聞以地支而系其名，自子至亥，分為十二小元會，合而稱為一大元會。子會開天，丑會闢地，寅會生人，三才既立，世界成焉。一小元會為一萬零八百年，一大元會計有十二萬九千六百年，乃分為四古，太古，上古、中古、下古。太古時代，人智未開，百工未備，無宮室舟車，無冠冕衣裳，野處穴居，編草禦寒，生食果蔬，鳥獸同群，人畜不分，渾渾淪淪，賢愚莫辨，為無為，事無事，無爭兢，順自然，無因果，無劫數，至上古時代，七佛治世，人智日開，文明日進，百工漸備，文化漸臻，法制漸說，上下分矣！人獸別矣！此時上以道治世，下守法無欺，但人智既開，私智漸出，由無為漸進於有為，由自然轉入於造作矣！迨至中古，人智益見發達，文明大啟，文化大進，人心愈爭奇喜異，兢尚私智，而天道廢矣！至此不得以仁義來治天下了。乃有聖王，堯、舜、禹、湯、文武、周公作焉。繼而三教大聖，分門立教，闡提道德，仁義禮樂，以匡扶人心，振作頹風，其中儒教盛倡網常倫理，三網五常，五倫八德，當時儒教偉功，大有可觀，自周末以至於今，約二千餘年間，人心愈見反常，仁義道德，漸次擱置腦後去了。甚至羊頭狗肉，借仁義以營私，假仁義以行詐，卒至仁義，亦被世人所唾棄了。降至滿清之世，海禁大開以後，歐風東漸，人心急趨於喜新厭舊，醉心於科學，把東洋固有的道德，遂棄如蔽屣，致使我國最寶貴的道德文化之溫床，幾被崇歐者流，踹踏至於無完膚之地了。

此間人心之轉變，愈流愈濁，愈趨愈下，至此人心之反常，廢道敗德，造因浩劫，已臻於極點，殆不可以言喻了。在上古以迄至今，人心所造成的劫運，再分為三期清算淘汰，第一期上古，為青陽期，九劫，水淹崑崙，為龍漢水劫。第二期中古，為紅陽期，十八劫，火焚虛空，為赤明火劫。第三期中古，跨下古，為白陽期，九九八十一劫，期間最長，劫數最多，又最嚴重，將來天時到日，劫運大開，小混沌開幕之時，其災禍的慘重，諒非筆舌所可得形容的，此乃未來的天機事，非吾人所敢逆料的。

自古以來，劫數的流行，有五十年一劫，有百年一劫，或五百年，或千年，惟今回與前大不相同，乃六萬年之大劫，為世界第一大浩劫，劫既大，則劫必繁，劫既重，則劫必久。浩劫之種類，大別之，為天災、人禍。天災者，水劫、火劫、風劫、乾旱劫、饑荒劫、瘟疫劫；人禍者，革命劫、赤化劫、掃滅劫、則水火刀兵，此乃小混沌之時也。

2.劫數何來

由天降乎！由地生乎！由人造乎！天有好生之心，地有資生之德，人有求生之欲，只因正法失傳，天下失道，人人不能體天法地自然之德，不能效聖法賢，無為之妙，只知有己，而不知有人，因求生太厚，以致飢不擇食，慌不擇路，只求有利於己，不顧他人生死，只要得名得利，那管有天理沒有天理，出言兩舌還嫌少，且要分些由鼻孔噴出，瞧人猶嫌眉毛遮蔽，還要倒豎起來，作事心皆打橫，行動猶如螃蟹，前路亦能行，後路赤會走，橫行四至，無顧無忌，逆天悖理，倒行逆施，你爭我奪，你要我死，我要你亡，爭端起矣！人與人爭，國與國爭，鬼與妖鬥，魔與魔殺，喪盡良心，滅盡天理，天下紛紛，社會擾攘，造罪招愆，造因造果，冤孽由是而結，債賬從此面生，浩劫之由來，由是而起了，劫由人造，人造其因，天助其緣，遂成天災人禍，水火刀兵，就釀成小混沌了。

3.何以有此小混沌

人心不齊，善惡不等，善惡有大小，功罪有高低，善有善報，大小分明，惡有惡報，輕重有分，故有在劫，有在數者，則此之故也。觀夫封神時代，誰不知西周之仁聖，紂惡之滿盈，禪教門徒，皆要保周而滅紂，截教門徒，偏要助紂而肆虐，明知紂惡，而偏欲助之，明知天意之所在，而故逆之者何也。蓋因他們乃是數中之人，不得不去應數耳，所以禪教門徒，皆有善德，故歷劫而成道；截教門徒，多是惡德，故應數而命難逃。故曰：天作孽猶可違，自作孽不可活，此之謂也。有此小混沌，方可以昭明天道報應之不爽，是以此小混沌，亦不可無，亦不可不打開也。

4.何打開小混沌

要打開小混沌，總要天人合一，蓋因劫由人自造，須由人自解，劫由人心做，解須由人心解，原因為萬靈自下東林以來，已經六萬餘年，迷失本真，真宰主人翁，被那些萬魔，將虛花假景，酒色財氣，慇懃奉承，博取歡心，使人昏迷失智，引起貪嗔痴愛，醉生夢死，迷而不返，誘入迷魂陣中，關在迷魂洞裏，外邊佈置許多十惡八邪，周圍守得水洩不通，外間消息，不得見聞了。一任那些萬魔，興風作浪，弄得顛顛倒倒，倒行逆施，作奸犯科，胡為亂作，造出種種罪惡，冤孽債賬，糾纏不了，累了主人翁受罪，世世輪迴，不能翻身，如此因果牽連，葛籐互結，冤冤相報，仇讎相討，罪業重重，小混沌由是而成焉！所以上天慈悲，特降真道，命千佛萬祖，齊下東林，為救眾生，待命明師，打開迷魂洞，借仗佛光，打散陰霾，除去邪魔，掃盡妖氣，救出主人翁，合力進修，代天宣化，救度眾生，行功立德，化愚為賢，化惡為善，挽間世道，喚轉人心，廣積善氣，自能感格上蒼，自然消災餌劫，人心惺轉，惡氣盡消，個個悔過遷善，知天命之所攸歸，識透萬魔亂世之機關，人心一轉，魔氣自衰，小混沌不解而自解矣！

本章要項

1.劫數有幾種？

2.劫數何來？

3.何謂劫？何謂數？

4.人心之反常？劫數之嚴重？最大原因在那邊？

5.要消劫數打開混沌應當怎樣？

第十三章　解冤孽脫浩劫

1.道高一尺魔高一丈

冤孽為修道之第一障礙之魔障，老師云：得道有四難，如今人身已得，中華已生，三期已遇，三難皆已倖得，只此第四難，雖逢其時，而不得逢真道者，實可哀也。真道早已降世，不論士農工商，不拘貧富貴賤，皆可求道，但至現在，得求真道者，還是寥若晨星，萬無一二，還有無量數之人，未得與聞真道者，何也？最大原因，大都是前生夙孽，魔障牽纏，從中阻撓，播弄人心，或使利慾薰心，或使名利動志，或迷以酒色，或誘以娛樂，迷昧人本心，啟發人邪念，千般的鬼計，萬種的手法，遮眼障耳，昏心迷神，使人聞而不聞，見而不見，雖求道而不精，雖聞法而不信，得而復失，進而又退，疑疑惑惑，躊躊躇躇，信道不篤，前進不力，聞風而懼，遇考而退，正道不行，旁門偏闖，此皆萬魔障道之所以然也。是以修道，必須先解冤孽者，不亦宜乎！

2.冤孽何來

前生造孽今生報，故曰：「欲知前世因，今生受者是。」人類自降世以來，迷失本真，一任人心用事，造罪招愆，以致生生死死，輪迴不了，難免造下無限的罪孽，欠下無數的冤債，如生前詐欺取財，借債不還，即欠下錢債，如恃勢害人，枉法虐民，即欠下冤債，如殺生肥己，謀財害命，即欠下命債，如狡猾唆弄，使人媾訟，即欠下孽債，其他如離人骨肉，破人姻緣，毀人信譽，敗人名節，佔人便宜，奪人之愛，阻人為善，導人為惡，種種罪孽冤愆不遑一一而枚舉，此皆冤孽債賬之所由來也。

俗語云欠債還錢，殺人償命，此理之當然也。其中最重者，莫如殺孽，此仇最深，此業最重，絕對不肯放鬆，不能躲脫，雖隔三世五世，數百年之久，千萬里之遙，也要跟蹤尋跡，必要討還的，且值此三期末劫，數百世之冤愆，千萬年之宿債，在此期中，是要一齊清算，絕無遺漏的，試觀近數十年來，人心之反常，道德之淪陷，天時之轉變，災劫之頻繁，如水火刀兵，瘟疫饑饉，風災水患，革命劫、赤化劫、掃滅劫，種種殺劫，層出不窮，更有奇聞怪誕，有心神恍惚者，有活見鬼妖者，此皆冤債牽纏，孽緣報應之所以然也。

3.寬孽可得解否

冤孽可得解否？曰可。俗語云：「冤可解不可結」，要解冤孽者，須知冤由人自造，孽由心自作，苟不如自解，而欲向人求解者，這就是猶如緣木求魚，終不可得之事也。前世種因，今生食果，前生欠債，今世償還，理固然也。假如受人欺侮，當思那人前世，必定受我欺侮，今生要來討賬，自應平心坦懷，不尤不怨，甘愿償還，則冤債解矣！如果不了解，懷忿不平，強欲與爭，則前冤未解，後孽又結矣！又如受人欺詐，遭人謗毀，一生貧賤困窮，畢世疾病顛倒，命乖運蹇，災連禍續，此皆世世不修，自種孽因，招來之果報也。果能悟透此前因後果，知到天網恢恢，疏而不漏，鐵定陰律，報應不爽者，自應自怨自艾，自悔自愧，不怨天，不恨地，不自暴，不自棄，任勞莫怨，任苦莫嗔，逆來順受，聽天由命，絕不變志，誓不改節，悔過遷善，克苦奮鬥，自可稍釋冤愆，亦可種下來生的善果。

4.消冤孽脫浩劫唯一的門路

冤孽浩劫，非以金錢賄賂，可得解的，亦非求神問卜，可得脫的，只有一途，求道而已。際此三期末劫，真道降世，惟有迅速求道，真誠修真，徹知冤孽浩劫之生發處，速除種孽造劫之苗床，(冤劫之苗床者即是我與人心也)所以第六章，說要無我無心者，非無謂也。(參照第六章第四節第五節)只因人心失真，以致認假作真，故以假我為造孽之淵藪，以人心(假心)為罪惡之型床，若非真道降世，受過明師指授聖理真傳者，不論何人，都不能悟透其中的玄奧，雖知冤孽應解，而無有解之、之法，雖知浩劫當脫，而無有脫之、之方，惟有迅速修行，纔能抵脫冤孽浩劫，不然實萬難倖免，但是修行的門路很多，種種不同，有上中下三乘，有性命雙修，有頓漸之法，若無真道降世，遇佛涅槃者，所修的不過是誦經參禪，放生捨財，鋪橋造路，喫齋念佛，只知修命，而不知修性，此係中下二乘，屬於漸教之法，雖係善舉，不能達到超生了死之地步，這不過消卻這些小災小厄而已，不能超凡人聖，也不能盡消冤孽，亦不能躲脫浩劫，如欲登峰造極，必得遇佛出世，訪求真道，受明師一指，得心法真傳，方可以性命雙修，得求上乘頓法，實行三達德，立起宏誓願，猛勇精進，廣施宣化，普救眾生，接引原人，行功立德，才可以解冤孽，脫浩劫，使身心清淨，無罣無礙方可超凡入聖，超生了死。但須覺悟，真道必有真考，道高冤孽緊，得道後難免折磨，難免魔難，切要認明真理，識透考魔，無論千磨萬折，總要持心不動，以無畏之精神，不撓不屈，不懼不惑，萬勿憂疑，只管努力進修，自然達到成功的目的。

本章要項

1.修道何以必要先解冤孽？

2.冤孽何來？

3.造孽造劫的苗床在那裡？

4.解冤債脫浩劫最好的門路是什麼？

第十四章　知因果

1.天堂地獄隨心轉

茫茫宇宙，問天無言，幾更滄桑，運數繫焉，上古人心醇樸，天理渾全，人能全其天性，須其自然，為無為，事無事無冤孽之牽纏，無因果之可說，罪惡鮮少，劫運輕微，陽世且免牢屋，陰附何須地獄，當斯時也，七佛治世，歷代皆出聖王賢君，三皇五帝，禹湯文武周公孔子，顏曾恩孟，俱得真道，超昇天堂，長享極樂，此乃由道心所造成者也。

及至中古三王之世，人智漸開，道心漸晦，八德漸缺，八魔侵入，狡智日生，偽詐百出，大道廢矣！從此不得不以仁義，匡扶人心了。老子所謂「大道廢有仁義」者，即此之謂也。大道既度，人心離道，奸貪偽詐，造罪招愆，有如洪水，衝堤而出，氾濫橫流，泛而無統，如惡馬溜韁，自然亂馳，不可復制了，從此人心遞變，聖教亦不足以繩人心，仁義亦漸擱置腦後去了，雖有陽世法律，反成為司法者，賺錢的機關，供與強梁者，作夤緣之護符，遂把法律理在銅臭中矣！卒致陽律，亦不足以制人之惡了。

故上天悲世憫人，鑑及世人善惡之懸殊，強梁勢利者，雖是無惡不作，反得揚眉吐氣，逍遙法外，善良柔弱者，雖然守己安份，反鄉含冤莫訴，負屈莫伸，故上天悲世憫人，自周以後，始有地獄之創設也。此皆由人心所造成的，故曰：天堂地獄隨心轉。

2.地獄何用

地獄之設也，為懲創惡人，而昭報善良，以彰天道之不可欺，而報應之不爽也。蓋因人生在世，善惡不等，強弱不齊，貧富不同，貴賤不一，惡要欺善，強要凌弱，富欲吞貧，貴欲壓賤，微諸春秋戰國之世，異端邪說，橫行天下，無父無君，甚於禽獸，人心反常，人倫大變，陽雖說仁義，陰實懷虎狼，猛獸毒蟲，不足以喻其毒也。是以孔聖，悲天憫人，棄官周遊列國，欲行其道於世，道不行歸魯，乃作春秋，以正無父無君之罪，因獲麟而絕筆。繼而亞聖孟子。陳明王道，以救功利，霸權之偏，於是王道聖功，如日月經天，昭然於天下亂臣賊子。惶恐無地，垂尾戢翼，而世道賴以小康矣！

何期際此末世，科學昌明，古道盡廢，乾坤倒轉，冠履倒置，不忠不孝，不仁不義，父無君，寡廉鮮恥，綱紀不修，倫常盡喪，更有甚於春秋戰國時矣！老子所謂「智慧出有大偽」，豈虛言哉。世道如斯，雖有鬼神，主持其間，聖佛經典，維持世道，奈何未世風行。洪堤決潰，防不勝防矣！大疽既潰，萬毒橫流八德出亡八魔鳩占，自由興妖作怪，毒霧漫天，災連禍結，劫數成矣！

此等強梁勢利者，只恃財勢壓人，不畏天命，不畏大人，不畏聖言，有事時恃勢利，託情面，仗金錢，作夤緣，錢死人無事；弱小者，無財更無勢，啞子吃黃蓮，理直反遭殃，聖教既不足以繩人心，陽律亦不足以制其惡，故有地獄之設，鐵面閻羅本無私，強梁有財無用處了。

3.因果律

自地獄創設以後，善惡報應分明，吉凶禍福判定，壽夭窮通，富貴貧賤，昇降浮沉，輪迴轉變，冤債牽纏，因緣果報，天網恢恢，疏而不漏因果律成，天數難逃矣！

古人云種瓜得瓜，種豆得豆，種善因，得善緣，結善果，未有種惡莠，而得佳禾之倖事也。從此冤有冤報，仇有仇討，欠債還錢，殺人償命，三世因果，絕難倖免，只爭遲速之差耳，故曰：「欲知前世因，今生受者是，要知後來果，今生作者是。」所謂：

人心雖巧巧，天網自恢恢。

陰司有對聯云：

在陽世，為惡千端，總不信有鬼神，人人放膽，到陰司，受形萬狀，纔知道利害，箇箇寒心。

4.解脫因果

因果有善有惡，種善因，得善緣，結善果；種惡因，得惡緣，結惡果，如困果之惡者避之惟恐不及，急須解脫，固亦宜矣！若夫因果之善者，求之猶恐不得，今云解脫，豈非可惜乎！何可惜哉！凡在因果律者，不論善果惡果，皆不能逸出有為之圈外，絕不能脫出對待之果律，有善必有惡，有興必有廢，有來必有去，有福必有禍，有始必有終，有享必有盡。雖云因果甚佳，亦難保其恒久不變，未免有山窮水盡之日，且因果若從有為中得來者，絕不能為無為，事無事，學不學，欲不欲，不能順自然，行無為，自然未免有執著，有對待，有其因，自有其緣，有其緣，自生其果，因緣果報，輒轉互生，糾纏不了，世世不能逸出因果律矣！

更可懼者，苦由樂中出，禍由福中生，偶爾種得多少善因，得了多少善果，便自以為右頂天，恃富以凌貧，恃貴以欺賤，驕奢淫伕，爭權市寵，有善不作，無惡不為，善根輒拔，惡根輒種，一旦福果享盡，惡果生矣！由是觀之，修道之人，須知有為之善果，終為惡果之溫床，故不論善果惡果，總須除因了緣，解脫因果者，不亦宜乎。

5.無為自然果

無為自然果者何也，吾佛云：「無我無心」，「妙行無住」，「無為福勝」，太上云：「內觀其心，心無其心，外觀其形，形無其形」。吾儒云：「人欲淨盡，天理流行。」三家之說，言雖異，而理則同，總不外乎為無為，事無事，順自然，行無住，換言之，即是屏絕有為而為之法，滅盡有施而住之布施，旨在依本心之真法所生之大慈大悲心，行自然無為之布施，不重在福報，全在救人救世，內不存能救能度之心，外不執所度所施之念，纔得謂之真無為。

夫真無為者，無為而無不為，乃有為而不住耳，因有為不住，恰如照相師攝相時，鏡頭雖然照著影像，然底板不開，影像何能印入原版，自然一無所著，人之內心，亦猶如是，果能為而不為，施而不住，如聖人所云：「心不在焉，視而不見，聽而不聞，食而不知其味」，則內心常清淨，一塵不染，既無種因，緣何所附，自無因果之可言，便可脫出因果律矣！此則吾儒所謂「過而化之之謂聖，聖而不可知之之謂神」，一者，即此義也歟。

內心既澄澈玲瓏，不作底板，凡有所受，或有所施，悉皆過而化之，一無所住，是以聖人行無為之教，施無為之德，功成而弗居，故能脫此因果律，而法天地自然無為之實理，以還天地本來面目，返本還原，太上所謂「歸根復命」者，便是無為自然之實果也。

本章要項

1.何謂因緣果報？

2.天堂地獄隨心轉是甚麼意思？

3.何謂因果律？

4.什麼因果要解脫？

5.無為自然果是什麼果？

第十五章　延康劫

1.延康劫運之由來

三龍運會，劫近延康，正天地否塞之際，大道晦冥之時，挽之不易，救之良難，機謀穎達之士，莫不兢尚潮流，與洪波巨浪相馳逐，以求權勢，而爭名利，則有慕道學佛之修士，多屬遯世獨善之徒，而無覺世牖民之心，維道濟時之志，蓋因釋佛之法運，正法，相法之時代，俱已過了，現在末法，亦已經過九百八十餘年矣！釋門自六祖以後，正法失傳，無上大乘法晦蹤，繼而相法之中小乘法，亦告廢滅了，現在只剩「南無阿彌陀佛」六字。

自西歐科學，發明以後，五教漸見凋零，佛學哲學荒棄，聖道禮教廢弛，異端邪說曰起，世道人心曰壞，至此世道已將不可收拾了。當夫前劫庚子運會已兆下元老母念三龍之將至九二之難收，在瑤池慟哭，感動眾神聖、佛仙、諸修羅，同到瑤池問候，老母見三教聖人，與仙佛諸真，前來慰問，更覺傷情，嗚咽而言曰：「前日集議收圓，未有良策，致為娘憂心如結，想起這些殘零，不思返本還原，貪戀紅塵者，皆為良心死絕，若不加以創懲，他不知報應因果，循環往復，所以甘心為惡，而不為善，甘心墮地獄，而不願上天堂。也是他下世後，種成之惡因惡果，尚未清白償還，所欠的罪業，亦未了清，所以他們，不知返本還原，這也難怪，現在娘欲敕令修羅魔部下世，好去結束這盤大賬，了清一切業冤，這三會龍華，方纔能辦，九六原人，方可能收，爾三教之意如何？」

宣聖稟曰：「天地以好生為心，吾娘以慈悲為念，世界芸生，墮落紅塵，不知返本，皆緣孩兒等啟迪無方，致使其迷失先天，馳逐後天，造作種種惡業，皆屬兒等之罪，望吾娘大捨慈悲，兒願遣門徒下世挽救，俾他們知非改過，去惡為善，敦風淳俗，世界亦可漸躋於大同，庶免修羅再造劫難，難返天衢，復為慈娘後日之憂，老母聞奏，猶豫未決。

如來復稟曰：自洪濛開闢，火化發明以來，人以物類為食，充作庖飪，上干天和，以故輪迴轉變，人畜互傷，雖經龍漢，赤明兩會，而劫冤莫償，茲丁午會，文明極盛，人心險惡無邊，不經懲創，眾生貪嗔痴愛，終難割捨，色空未破，難望返本，老母敕令修羅混世，加以挫折，俾其自知，富貴功名，子愛妻恩俱屬幻泡，各自修因，母待強勉，則人人皆可還原返本，正合運會陰陽消長之機。

道祖稟曰：「牟尼之見，誠是正本清源，但修羅下世，一定反常，原人雖可收回，而世道必然混沌，修羅必然墮落，又將以何術維持」。牟尼曰：「治極必亂，亂極必洽，愈混沌愈清明，此必然之理，不須過慮，修羅墮落，吾自有妙法接引，祇須如此如此。」道祖會意，也不言了，當時上皇見三教會議已決，即遵奉懿旨，下敕修羅，准其聽命混世，延康劫運定矣！

純陽祖師嘆曰

修羅混世亂延康，總為人心大反常

失卻良知忘八德，廢除禮教紊三綱。

奸貪詭詐逢天癉，險惡陰謀觸上蒼；

劫運釀成神鬼泣，殘零此際好還鄉。

2.三教聖人及諸仙佛維持世道

當時諸聖仙佛，知劫運已定，哭泣悲號，唏噓不己。而修羅部眾，則歡喜無任，三教聖人，知道延康之世，劫運難移，諸魔混世，雜法普興，若不差遺門徒下世，維持道德，振起宗風，則大道晦盲否塞，乾坤混沌，無復光明，乃決議各遺有道高真，下世維持，又同去請燃燈古佛，到雷音殿上，告以瑤池議會，老母排定後來劫運之事，三教聖人，亦各自唏噓感慨。深嘆後來人倫泯滅，大道淪亡，世界混沌，請問維持之策。古佛曰：世有治亂，道有隆污，運際三龍，三盤更易，彌勒治世，混沌重明，此運會之自然，三聖皆已知之，至於繼往開來承先啟後之責，老衲勉為其難，但要三教合一，毋得各樹旗鼓，自立門戶，面生異端也。三教聖人，各自遵依法旨，古佛從此尋覓因緣，俟期投生東林訖，此乃前清咸同年間事也。

3.修羅混世大反倫常

回憶同治以後，時勢日非，朝政日繁，人心風俗日壤，內亂外侮頻仍，幾無寧日，光緒變法立憲，送學生出洋，學習政治學術，本為勵精圖洽，何期反招禍胎，蓋因不知治本，專事治末，反種下崇歐禍根，釀成洪災浩劫，自西歐科學發達，文化日進，盛倡平等自由，戀愛自由，結婚離緣，各適己志，男女平等，人權平等，倡公妻共產，造成無父無君，至於風化之頹敗，風行電閃，瀰漫全球，燙髮短袂，裸體跳舞，接吻猥褻，行同禽獸，學效蠻夷，掃蕩綱常，廢除禮教，楊墨翻波，歐風是尚，異言是貴，綱常盡廢，倫紀滅絕。把東洋固有道德，蕩盡無餘，古來禮教文化，悉皆棄如蔽屣了。時勢之趨下，莫此為甚了，此禍水之來也，皆為修羅混世，魔性不改，自以為奉命下世，不是自由下世，所以他們敢與三教聖人作對，廢棄禮教，綱紀倫常，將國家鬧得糟了，人民苦得夠了。當時釋佛只令其磨苦原人，以結這盤未了之賬，並不令其廢棄人倫，帶孽往生，而今已為萬仙所否認矣！

4.伏魔大帝正論

伏魔大帝，曾對遊生說曰：「他們這些修羅，雖然是奉命，因將五倫八德，天經地義，人網人紀廢棄，又造下無邊無涯的大罪惡，結果將來，定要永墮三途五苦，無有出期，真是便宜了人，吃虧自己，他偏不知，他偏得意，推人高坐蓮臺自己甘墮深淵，天下之至愚，其有過於此乎！他就要造箇好奇立異的偉人，如那楊朱墨翟，只倡為我兼愛，而千秋訾議，罵不絕口，其靈魂在地府受罪，有了學問智識，還教後人唾罵，人雖至愚，何苦造如是之孽呢？」

5.無極大道

無極大道，萬古不易，聖人之道，永久不滅。無極大道，乃萬古不易之常道，恒久不變之至理，任何滄桑之變，天翻地覆之異，而聖道不否不塞，任你人心何等反常，如何廢道，修羅何等逆天如何毀道，這道雖是隱晦有時，終是獨立而不改，周行而不殆，卻未嘗有稍折磨也。

聖人之道，如日月經天，江河行地，天地能壞，而聖道不壞，雖人心壞滅彝倫，修羅破壞道德，而聖道雖有隆替之秋，而終不可亡滅，不久浮雲散盡，還是日麗中天耳，運際三龍，蓋為昌明大道，不能不以魔力砥礪之也。有道要有魔，無魔道不成，道魔固不能並立，然無魔何以增長道力，善惡對待道魔並興，正所以辨賢愚，別善惡驗真假，測根器，以資拔聖選賢之南針耳。

文帝序云：使三期不遇收圓，則必無此魔力；使延康不值封神，則必無此道功；理勢之自然，亦陰陽消長之機緘也。中國大同景運，從未實施，而今將開，故真大同之前，必有假大同為之引，真平等之前，必有假平等為之導也。

本章要項

1.現在世風正常否(不正常處在那裡)？

2.敗倫亂德之始作俑者其誰也？

3.世人動曰應時世順潮流此說當否？

第十六章　生死大事

1.何謂生死大事

人生最可哀者，莫如生死大事，所以莊子不欲生，不欲死者，非無由也。悉達多太子，偶遊四門，目擊生老病死之苦，感慨於心，他雖生在萬姓崇仰之帝王家，(所謂天上神仙府人間帝王家)尊居東宮之貴，享受儲君之榮，卻未嘗有快樂之色，日夜鬱鬱沉思，終有所悟遂起超凡出世之心，超生了死之念，決然棄青宮之貴，寅夜踰牆，脫出皇宮，入山修行，無非為這生死大事因緣而出家者也。

死固是可懼，面生應是可喜，何以謂生死皆可哀者何也？蓋因陽世陰司，實相表裏，陽間是苦海，陰府是地獄，苦海地獄，原無二致，陽為現世獄，為活地獄；陰為身後獄；為死地獄，兩地皆是地獄牢屋，彼此總屬罪府刑場，兩兩皆非善地，「陽有警察局、刑警廳、地方法院、檢察處、監獄、高等法院、覆審院，種種機關，陽律森嚴，不可謂不周矣！但作惡之人，多用機心，巧鑽法縫，夤緣了事能使曲者直，直者曲，事多顛倒，惡者逍遙法外，善者哭訴無門，是陽世法律，不足以制惡人之奸狡」。故上天慈悲，為賞善罰惡，鋤暴安良起見，乃有陰司地獄之所由設也。陰司設置酆都地獄，十殿閻羅，孽鏡高懸，鐵面無私，使夤緣勢利者，一無所用其技倆，奸狡鬼魔之徒，到此絕難漏網了，第四殿有聯云：

任他世界翻新，我冥府仍崇古道；

那怕人心似鐵，這地府早設洪鑪。

俗語云任他奸如鬼，亦須吃我洗腳水，此便是身後之死地獄也。陰律嚴明苛酷，實足令人膽寒，但陽世之人，不得而知，故不知懼，依然頑而不改，造惡多端，急進愈兇，上天廣慈，用盡機關妙法，循環報應，務要將陰府之刑獄，酷刑狀態，使世人明白，瞭然於心，特舉罪惡深重者在陰府惡獄酷刑，還不足以償其辜之重犯，轉輪時再將其餘罪，還附其身，使他帶孽往生，轉世在陽間，重受活地獄再受重刑，以畢露其罪刑之實狀，俾世人知所警省，而知誡懼，真是天網恢恢，疏而不漏，不惟陰府有冥罰，而陽世亦有冥報者明矣！此謂之活地獄。

2.陽世是傀儡臺善惡測驗所

由上述觀之，陰間陽世，皆是罪府刑場，雖然陽世有多少公子王孫，官宦人家，富豪才子，安享其前生的福報。亦不過藉陽世之傀儡臺，以測驗其根底，驗其流源遠近，察其能惜福與否，果能生生世世，不昧前因，善根磐固者，上天不負善人，自有冥佑昭報，或拔薦為神，或鍚福來世，倘如戲臺裏之優伶忽而為忠良卿相，忽而為好惡大僚，以一身而遞變其品格。偶而辨演皇娘貴妃，忽焉妝作侍女娼妓，以一人而數變其品性，居貴而恃勢，何能久安其位，處富而驕奢，焉能長享其福，傀儡上臺，聲勢赫赫，偶而捲旗息鼓，其堂皇威武何在？此車轍馬跡，其可以為世人之龜鑑，當亦有所警省者也。

只此可知陰府陽世，皆非樂土，兩地悉非可戀之鄉，生來陽世，亦不是可樂，死去陰司亦夠是可哀，是以生亦不可，死亦不可，生死皆不是好事，陰陽皆不是樂園。莊子云：「吾本不欲生，忽然生在世，我本不欲死，忽然死期至。」不欲生偏要生，不欲死偏要死，生死固人人所不能免，是以悉達多太子，引此「生死」二字，以為人生之最大事，不得不脫出這箇生死輪迴之慘苦，是以毅然出家者，為要了此生死大事也。

3.超生了死

不欲生須超生，不欲死須了死，超生了死之道云何？必先求得性理真傳大道，認清真假二心滌除人心穢毒，求出菩提妙慧，刺瞎色眼，保留內光，斷恩割愛，絕念忘情，制七情，除六慾，鎖心猿，拴意馬，閉四門，擒六賊，黜聰明，仗慧劍，驅逐八魔，贖回八德，轉識為智，逐妄求真，洪誓願了，皈戒守清，行功立德，解除冤孽，清口放生，莫結後因，綱紀倫常先立，彝倫禮教常遵，然後直修性功，存心養性，靜氣養神，萬緣放下，息慮忘機，陶鑄三魂，制煉七魄，三魂者，即三尸神也。生魂名彭琚，居上焦住玉枕關，覺魂名彭瓊，居中焦，住夾脊關，靈魂名彭(王喬)，居下焦住尾閭關，(此三尸又名三毒)。七魄者，一名屍狗，好吃，二名、伏尸，好穿，三名雀陰，好淫，四名吞賊，好賭，五名蜚毒，好禍，六名除穢，好貪，七名臭師，好雜事，應北斗七星，看其人本命屬於何星，如屬北斗第三星，應雀陰，即其性好淫，本命之竅，左右有輔弼，合而為九，故曰九賊。

陶魂鑄魄有良工，金木相交性不攻；

真意真爐真水火，管教鍛鍊老還童。

修道必將三魂七魄收飲，不致放蕩，使身心常清常靜，萬慮皆空，乃行採藥築基，舌砥上顎，搭起鵲橋，鼓動先天真氣，捲出華池甘露，撤下十二重樓，(子丑寅卯辰巳午未申酉戌亥十二候也)到了中丹田，借巽鳳，吹離火射下下丹田，北海之中，燒逼龍王獻出定海神針，乃是真精至寶，收做三車。此時最要拿定主意，勿動春心，塞斷橐籥，此即所謂採藥築基者是也。從此打出三闌。三關者，第一道，尾閭關，煉精化氣之處，居中有個窩兒，窩兒底下左右有八個小眼，中有一個方眼，此處名為黑中取白，所分之渣礦，從小眼灌進，白金從中間方眼內直上，走銀河，至命門，中有天然真火，即曰奼女，白金乃為嬰兒，有黃婆勾引，入洞房媾精，洞房即太極也。丹經云：

一粒粟中藏世界，半邊鍋內煮江山。

即是此處，此處即第二道夾脊關，煉氣化神之處也。產生真金，是名白中煉黃，此處有個眼兒，兩個小眼通虛無，一個大眼上玉枕，渣滓從小眼流入橫空，即是取坎填離也。真金從大眼內，捲上天谷穴，此間又有三個眼兒，兩個小眼，過漕溪，一個大眼上泥丸，在此爐中，分清氣液，液從漕溪流下，潤澤臟腑，真氣從中間大眼進泥丸，入玄關，由黃庭結成舍利子即是第三道玉枕關，煉神還虛，即堆功也。

皇極主人有詩曰：

煉丹用鼎鼎從爐，九轉三環氣緩呼；

六萬年來傳不得，今朝一瀉淚如珠。

又有九蠱，阻塞三關九竅，使真陽不能上昇。

一曰伏蠱　住玉枕竅。

二日龍蠱　住天柱竅。

三曰白蠱　住陶道竅。

四曰肉蠱　住神道竅。

五日赤蠱　住夾脊竅。

六曰隔蠱　住玄樞竅。

七曰肺蠱　住命門竅。

八日胃蠱　住龍虎竅。

九曰蜣蠱　住尾閭竅。

九蠱住九竅，憂化多端，隱顯莫測，化美色，夢洩遺精，化幻景，睡生煩惱，使其大道難成。

丹經云：

三尸九蠱在人心，阻塞黃河毒氣深；

行者打開三硐府，九蠱清滅壽長生。

要知斬三尸殺九蠱之法，訪明師，求指大道，請動孫悟空，在東海龍宮求來金箍棒，打三關，借來豬八戒之釘扒，扒開九竅，而三尸亡形，九蠱滅跡，關竅開通，法輪常轉，性根長存，命基永固，七情頓息，六慾不生，三毒清滅矣！總而言之，用金木交併之功，大藥即成，魂注於肝，魄注於肺，性情合一，魂魄打成一片，河車自轉，天地交泰，即所謂安爐立鼎，鉛來投汞，龍虎相隨，嬰奼相會，坎離抽添，陰陽交媾，日月合明，龜蛇盤結，水火既濟，乾坤定位，後天返先天也。這便是性命雙修長生不老，超生了死之道也。有詩曰：

取坎填離汞入鉛，後天造化返先天；

日月陰陽顛倒用，功成無處不神仙。

本章要項

1.生死怎說皆不是好事？

2.採藥築基之道？

3.陶魂鑄魄之道？

第十七章　大同景運

三期末會，劫運非常，道劫並降，正旁並興，修羅混世，萬教齊來，千門萬戶，各樹聲幟，各立門戶，真假難辦，正邪難分，五教自家，且不知當初立教之主旨何在？向後之遞變如何？正旁之分歧又何若？自身之變質，教旨之正否，尚且不知，正法，相法。末法之蛻變，猶還未覺，楊墨之道，無父無君，滅倫絕紀，還不知自哀，亦不知天時之演變，運敷之變遷，只知認蹄作兔，執筌為魚，死守枯株，不知權變，固執門戶之成見，見到荊玉反閉門，何況其他雜法外道，有如春筍，到處叢興，倡之者，從之者，其能知其來源出處乎！是否，正邪，真假，夠能辨別否？並不能究其教理，有合聖道與否，有符合三教經典中之證明否，只徒盲從瞎聽，誤己誤人，累及九玄七祖，同墜深淵，膠柱鼓瑟，不知通變，有如盲人騎瞎馬，夜半臨深池，危險在前，而不知避。當今世人，先是醉心科學，繼而修羅奪魄，幾乎魂兮游離，魄兮無依，猶如登山失路，暗夜失燈，信步盲行，那管高低，那管坑坎，生死早已置之度外了。人雖不要性命，奈老母之不忍心何。

世道混沌，雜法普興，龍蛇混雜，是非莫辨，往往以假當真，以真作假，一失足則天堂路塞，地獄門開矣！特援引佛聖垂訓，以為指路出險之明燈，借來仙佛之慈丹，以渡迷津之佛子，願我兄弟姊妹，勿效刻舟求劍，勿膠柱鼓瑟勿執著偏見，勿固執門戶，良醫之子，多死於病，良巫之子，多死於鬼者何也。蓋因自足自是，而不知強中還有強中手，蓬萊之外別有天，妙中原有真妙，玄外還有妙玄，際此大道昌明之期，儒門當令之候，正是合五統六之機緣，五教共結一聖胎之緣會也。豈可執一之見，而失了千古之良機，一失足則成千古恨矣！惟願人人放開度量，莫自限門閾，是理則進，非理則退，勿執門戶之成見，勿拘種族分東西，藉此佛光，打破迷濛，蹴破迷魂陣，跳上無底舟，蕩出苦海，共登彼岸，脫離輪迴，共赴收圓，同享大同景運，良機勿失，請看佛聖之指道明燈。

果老祖師論教之起源

「我國三教之起源，先道、後儒、後釋，東西一貫，而儒在中，南北圈來，而儒在內，時當午會，正大道發華之時，千門萬戶，共復一爻，將來種種教派，皆要歸本於儒，蓋儒教不立門戶，以正心誠意修身為本，五倫八德為歸，齊家治國平天下為用，不限門牆，不拘信仰，以天地為量，以滄海為容，非若各教之偏畸也。現在各種教派，雖然各立門戶，而其主宰，則同是無極老母，生天生地，生人生物，皆是老母之主持，運數之生滅，興廢盛衰，亦皆是老母之權衡，老母即是道之本尊，無上尊神，亦即是道母也。能盡彝倫，即能盡道，又何不可歸根乎！」

儒聖設教，蓋本於道母本根之八德，即孝弟忠信禮義廉恥之天道為礎石，而立綱紀彝倫，即三綱五常，三從四德，五倫八德，細分條陳，詳明縷晰，俾世人容易明白，人人容易遵行，是謂人道是也。人道即天道，由人道自然達至天道，能盡人道之彝倫，即能盡天道之母根也。這便是歸根了。太上所請「歸根復命」，「而貴求食於母」，吾儒謂之「盡人合天」，即指此之謂也。

際此三期末會，彌勒掌教儒童主持，儒門當令，真儒復興，三教合一，修煉法取三家，以儒門之綱常倫理，為修道入門之階梯，為培根固本之築基；由人道而至於天道，以釋家之皈戒，為除妄求真，息心止念，明心見性之修持；以道家之修煉工夫，為歸根復命之歸著，試觀現在三龍運會，三盤更易，道魔並降，萬教齊發，三場大考中，要磷選三十六百聖，四萬八千賢，要以何標準，要選何等人品耶？原來三教聖人，早已共訂定選仙章程，茲錄其文曰：

此回普度收圓，專重五倫八德，前番選舉天皇，老母示諭明白；

時值午會延康，大道全歸火宅，悖了倫紀清修，不入選仙之列；

最上一等佛仙，孝弟克全為則，立功立德立言，上品蓮臺高絕。

忠臣義士真夫，羅漢金剛等缺，謹厚守禮之儒，知恥立名立節；

金仙一等加封，逍遙瑤圃金闕，婦女孝節雙成，一品菩薩位設；

克盡四德三從，二品三品各列，照此考校行持，前因後果細測。

幾生無過有功，修身其儀不忒，定然佛果完成，不許將他扣折；

前生無過有功，今生半多迷惑，一品降作三品，又看細行再說；

本來大佛降生，住世無有功德，今生猶再執迷，送往封神考竅；

本來畜類轉生，生生篤實愚拙，聞道立地加功，一心皈依不忒。

選作上品金仙，長生不清不滅，另外定有章規，條條詳明細則；

敕爾選仙各宮，遵照詳將檢閱，到期一律取齊，分途送到金闕；

老母賜宴蟠桃，各宜前席爭列，倘如舞弊徇私，打入幽陰內穴。

為此剴切諭知，欲哉欽此切切。

老母誥命略曰：

三期選佛，首重倫常，五倫克盡，八德無荒，一等佛果，一等金期，一等羅漠，永證西方，正覺大覺，名號輝煌。孝子忠臣，果位嚴莊，秦漢以來，迄於清亡，所有忠孝，快樂天堂，不生不滅，參贊陰陽。義夫節婦，日月爭光，金仙上品，永證金剛，不生不滅，人紀人綱，若不修身，不盡倫常，鬼仙下品，難上天堂。體行八德，功果不藏，補修補煉，準上天堂，八德之中，體得一行，金剛羅漢，照功表揚，三等九級，按照品量，著明細則，切實參詳。特此告諭，十極八荒，無鞅聖眾，遵照無忘。

大士垂訓

大士曰：「此次三會收圓，不重世外清修，純重倫常大道，若外了倫常，歧外尋歧，幻中生幻，失了三教大中至正之理，又是三教之異端矣！楊墨之道，流出外國，勢力大張，今反流入中國，無君臣父子，要將人道淪亡，故此次收圓，要力挽「為我」，「兼愛」之禍，而維持後六萬年道德，以正人心，老母三教五老諸佛諸祖共同表決，以五倫八德，為收圓治世大同之張本也。其細則雖多，亦皆照外功內果之大小高小，以為準則，至入壇入善之人，舉皆三教門人，不可豔羨洪福，不可蔑視倫紀，不可廢棄八德不可毀謗聖賢不可分門別戶，不可妒賢嫉能，不可借道飲財，要遵燃燈住世之法令，則三三歸一，萬道歸宗，三會收圓，世界大同，萬象回春矣！」

道祖訓

「這回的普度，不此往常，凡三曹上下，旁門外道，俱要完全歸根，若有一箇不歸，就收不得圓，因為時當午運，文明已達極點，大道已極發皇，旁門外道，異端邪說，亦是非常馳逐，倘如不將他收納，為害非淺，但長齋中，有青蓮、白蓮、紅燈、西華、復命、萬全、普度，種種俱容易收納，無妨世道，獨是楊墨之道，這箇無父無君的波濤，尚在洶湧之中，一時難以歸化，此事還仗慈音、文昌、呂祖三聖，輔助關皇維持，因勢利導，不可燥急，至吾三教，從今兢納於儒敬之中，以免分門別戶，(現在之異端者其誰也)自來旁門禍小，異端禍大，除此異端，我與牟尼文宣，已有計劃，不久大道昌明，如日月經天，面爝火自熄矣」。

觀夫果老祖師之論教起源，及徵諸六祖揩法入火宅，道轉儒門，燃燈住世，先將三教合一，彌勒掌教，儒童主持，又鑑諸三教選仙章程，老母的誥命，大士之垂訓，道祖訓等，莫不是首重五倫八德，紀綱彝倫，為選拔仙佛聖賢之張本，但是現在各教派，尚未能悟徹，天數之有定，天命有攸歸，還各執其兩端，猶未能執中用中耳，將來五教合一，萬致平收，千門萬戶，統歸儒宗世界大同之景運，自不難炫耀於中天也。

第十七章完

第十八章　性命雙修

1.性命之大源

人性得自無極理天之大道，大道來自鴻濛未判之元氣，五太之先，未有形質之可見，無有聲色之可言；太極之後，理氣形質俱備，而形體著矣！水火陰陽俱全，而聲色備焉，先天化為後天，由無而生有，而造化之始基立矣！而閤關之真機開矣，先天之氣，化為後天二氣，陰陽始分，清濁始判，乾坤定位，天地成矣，從此天地交泰，陰陽互交，抽爻換象，乾陽攝真陰，(真火)變乾為離，而為性，坤陰攝真陽；(真水)變坤為坎，而為命，性命立，而人始生焉，是為天生人也。向後人贊天地之化育，由是而人生人矣。人為三才之一，稟天地之氣而生，而不能和天地之自然，同天地之攸久者何也？蓋因人身兩兼陰陽，水火兼備，動靜兼胲清濁互混，半陰半陽，半昇半降，陽化三魂，陰化七魄，半仙半鬼，半聖半凡，乾坤倒轉，鼎爐顫倒，精氣倒懸，水火未濟之所以然也。是以修道必要性命雙修者，其理即在是矣！

2.性命雙修之道

性命雙修之法，要從何做起？其先後次序，於第九章第三節，太上道祖訓，已有明示「先修心，後修性，再修命」。性為命之根，命為性之舍；性為人之元神，從無極而太極，，主宰造化，十月胎足，一箇觤斗下地，呡的一聲，元氣奔入內心，先天之氣收，後天之氣，由口鼻而入矣！此時識神隨天地陰陽二氣，吸而進以為授胎，與元神合而為一，同居於心，從此以心為主，而元神不識不知，無思無慮，好清好靜，識神則最顯最靈，好擾好動，發動七情六慕，牽動本性，擾亂元神，致使元神，不安不寧，而漸耗散矣！元神耗盡，地水火風分馳，則身嗚呼哀哉了。故修道必先以性命二字為重，先知身有真假，心有假真，元神識神當分，人心道心當別，清濁要辯，動靜要明，要除假求真，去動取靜者，必先修心也。

1.修心

人心因有六根，而生六識、六塵、六賊、六道。故要修心者，必先斬除六根，制七情：喜，怒、哀、懼、愛、惡、慕。

喜多傷心，怒多傷肝，哀多傷肺，懼多傷膽，愛多傷神，惡多傷情，慕多傷脾。

除十損︰久行損筋，久立損骨，久坐損血，久睡損脈，久聽損精，久看損神，久言損氣，食多損心，久思損脾，久淫損命。

遺慕︰太上云夫人神好清，而心擾之，人心好靜，而慕牽之，是以二六時中，常將靈臺打掃清淨，勿使物慕所搖，雜念所惑，情感所迷，萬慮所腰，自見心如澄潭，知止定靜，自然清靜矣！心既無念，元神自清，元神清明六賊自無妄動矣。

掃三心滅四相︰過去心不可存，現在心不可有，未來心不可起，掃滅人我眾生壽者四相，打死人心，扶植五元，人之所以不能成仙成佛成聖成賢者何也？皆因不能去喜情，化為元性；去怒情，化為元情；去哀情，化為元神；去樂情，化為元精；去慕情，化為元氣，能使五慕，化為五元，自然仙可成，佛可證也。

三教聖人，總是教人去私慕者何也？蓋因私慕皆屬陰也。消陽長陰，則為鬼；消陰長陽，則為仙。丹經云：朝進陽火，暮退陰符，要去陰煉陽者，應守儒之「戒慎乎其所不睹，恐懼乎其所不聞。」之獨知地。釋之「無眼耳鼻舌身意，無色聲香味觸法。」

果能照三教聖趕行持，又有何私之不可去，何慕之不可遺也。私慕既不生，則心自清靜由是可以修性矣。

2.修性

性乃人之元神，亦即是先天之大道，微妙玄通，深不可識，至清至靜，不識不知，無思無慮之天，寂然不動，感而遂通，惟已獨知之地。子貢曰：「夫子之文章，可得而聞也。夫子之言性與天道，不可得而聞也」，性天既若是，因其隱微，易被慕蔽情封，雖極神明，最忌滋擾。故曰：「心有所忷忷，則不得其正，有所好樂，則不得其正，有所憂患，則不得其正。」所謂人心惟危而易顯，道心惟微而難見，故必先除人心，去五慕，使五氣朝元而心自澄，神自清，使之內觀其心，心無其心，外觀其形，形無其形，遠觀其物，物無其物蓋念從心發，心既無心，念從何生？心生於形，形既無形，心從何生？身從物發，物既無物，身生何處？三者既無，唯見於空。道祖云：「後其身，而身先，外其身而身存」。金剛經云：「不可以色相見如來。」臨濟禪師云：「真佛無形，真性無體，真法無相。」古仙云：「莫執此身云是道，此身之外有真身。」古之成仙成佛者，皆以忘形守真之道也。身心物念既俱空，性還先天，無思無慮，那有慕之可生，慕既不生即是真靜，真常應物，真常得性，常應常靜常清靜矣！真常者，先天五德也，良知也：常應者，先天五元也，良能也。良知良能，乃名真性，人心死盡，道心全活，故曰真常得性，如此得性，如此清靜，則漸入真道矣！

儒聖所謂「人欲淨盡，天理流行」。釋謂之「無無明，亦無無明盡」。道曰：「虛其心實其腹」。三花自然聚鼎，五氣自然朝元，神空於下焦，則精中現鉛花，神空於中焦，則氣中現銀花，神空於上焦，則神中現金花，三華聚於鼎矣！空於喜，則魂定，東方肝木青帝之氣朝元；空於怒則魄定，西方肺金白帝之氣朝元；空於哀，則神定，南方心火赤帝之氣朝元；空於樂，則精定，北方賢水黃帝之氣朝元；空於慕，則意定，中央脾土黃帝之氣朝元。故曰：五氣朝元，此便是煉魂製魄之道也。(三魂七魄詳說在第十六章第三節參照。)

3.修命

修命不同於昔時之修命不修性之法不同，紅陽時代，因要先修而後得，難得明師，指明竅妙，不得性理真傳，不能直修性功，故不得已而單修命功，雖坐破蒲團，因未得明師指示，何處安爐，何處立鼎，怎樣煉己，怎樣築基，何謂採藥，何謂得藥，何謂河車，何謂火候，何謂乾坤交媞，何謂坎離抽添，何謂金木交併，何謂鉛汞相投，至於陽火陰符，清靜沐浴，灌滿乾坤，脫胎神化，種種工夫，猶自不如，縱有三花聚於何鼎，五氣朝於何元，亦只是落得形如枯木，心若死灰，一朝壽滿，清靈善化之鬼，來去明白，名叫鬼仙，或頂眾神，而受香煙，或轉來世，享受高官顯臣，倘若迷昧本來自性，依然墮落，前功畫廢，枉費多年苦修，深可惜哉！深可痛哉！

今也運際三龍，三曹普度，上天廣慈，大開方便，破天荒大特典，先得後修，得受明師指授性理真傳，可以直修性功，明白本性之來源，得知人心之頑妄，故能制人心，求真性，去妄情，除人慕，息心止念，絕慮忘機，無人我相，無情慕念，心澄神清，意靜性定，事來則應，事去則靜，常應常靜，常清靜矣！儒之存心養性，釋之明心見性，道之修心煉性，三教莫不修此性功也。性既寂然不動，萬緣頓息，自然離火下降，坎水上昇，河車轉運，法輪常轉，萬派朝宗矣！此乃由性功而修命功之道也，故謂之性命雙修。(修命之採藥築基，七還九轉法，以及斬三屍，殺九蟲，詳見十六章第三節)詩曰：

道從天地轉陰陽，顫倒乾坤事非常；

妙旨今番全洩漏，靈丹一服壽彌長。

本章要項

1.性命雙修之次序如何？

2.修性與修命各單獨行之否？

3.性命雙修之「修命」與昔時之「單修命」之相異點。
第十九章　滅無明

1.何謂無明

無名者，乃本心晦冥否塞，覺照不明，真妄不覺，是非莫辨之義也。原來吾人之自性，本是「真如凝然，不作諸法。」因被妄念之無明所薰染，是謂隨緣無明，由此隨緣無明，而生真如緣起，變成阿賴耶識之「名言種子」和「業種子」之「智」與「識」之正妄兩途了。故曰︰「依如來藏，故有生滅心。」由此真如自性之轉動，遂生起萬象矣。

明朝于朝恩大元帥，一日訪問寺僧，求問「無明」之意義，僧故譏之曰：汝亦有求問無明之資格耶。元帥大怒，僧曰：此則「無明」也。

唐半偈取解當年，偶爾受豬一戒之愚弄，心生惱怒，終至肝火動，燒絕了棧道，脾風發，吹斷了天街，肺氣弱，御不得列子之車，腎水枯，泛不得張騫之棹，等等之應驗，由此觀之，無明之厲害，可見一斑矣！

一把無明火，燒盡崑山玉。

2.阿賴耶緣起

由無明而生真如緣起，由真如緣起，而成阿賴耶緣起，而生「智」與「識」，智為「名言種子」，識為「業種子」，智乃本心照明之德，可與法性契合，識為妄想之心，對於六塵而起，耽迷不覺，與牛羊無異，故恣識妄為，則增長妄惑而已，故學人宜定止妄識，策發真智，依智不依識，此乃上達之道也。金剛經所言之「應如是住。」(生智)「應如是伏其心。」(止妄)即依智不依識也。

故此阿賴耶識，即善惡、真妄、分流之處，迷悟、昇降、分界之所也。夫道心、人心，本是渾然之心體，一覆上無明，便失了原相，不能再稱作真如，而稱作業識，順次下流，從妄起妄，精明外溢，由是造出因果，終受因果之淘汰，故心一動，心相必生，如水之波紋，和風之聲浪一般，層層而起，便成千變萬化之法相矣！執著心相，迷於聲色，有造作人為，便是有為法，故為輪迴之起因也。此即所謂轉智為識，使業種子之威權，漸次擴展，遂成迷界，是謂之流轉門，而名言種子之勢力範圍，日見縮小矣！

3.滅無明

故修道者，必須滅去無明者，即此之故也。茲將「真如」譬為水，「無明」譬為風，風起時，則湛然之水面，必生波浪，這便是真如凝然之體，因無明之作用，而緣起萬有之差別相也。雖然成此起伏之波浪，但並不能離開原來之水，即千波萬浪，亦終是原來之水性只因勢之所逼，乃生波浪而已，所以雖展開無盡之萬業緣，而真如之體，並不能有所變化，終是不滅常住，絕對存在的。

果能打滅無明，以無漏智之名言種子作因，再以諸佛聖之教為緣，自能將有漏之業識轉化成為無漏之智慧，是為轉識為智，由是而展開悟界，是謂還滅門。

此和前者，相逆之方向，真如被阿賴耶之薰習，轉無明而向覺性方面展開，此為上達成仙成佛之道也。

故曰：三界唯心，心外無別法。

4.無明由何處生起

人之無明，概由「氣」字上得來的，此氣何氣也。並非正氣、剛氣、義氣、神氣等之浩然之氣也。不過是那些浮氣、躁氣、血氣、俗氣、暴氣、戾氣、痴氣、怒氣、矯氣外一切小氣而已耳。

此等小氣，盡人而有，或於貌上流露，或於言中爭勝，或於事中爭強，或於念中逞雄，或在石火電光中，爭光陰，或在蝸牛角面上，較雌雄，大都認氣不認理，焉有正氣、剛氣，神氣、義氣、浩然之氣、之可言哉。如此等人，也來學道，豈不可笑，此皆由於人心未化，道心未徹，易起無明之所以然也。

修道之人，欲求斷絕此等病根者，必須庸德庸行，裝愚作憨，方遏一切小氣，莊重曠懷，養浩然之正氣，扶植堅忍低柔之德，持其志，勿暴其氣，常依乎儒之「醒」，釋之「覺」，道之「悟」，能醒、能覺、能悟，則天下事，可以透徹，而無明當亦可滅矣。

佛經云：無無明，亦無無明盡。

本章要項

1.阿賴耶緣起說明？

2.無明何來？

3.流轉門與還滅門說明？
第二十章　真修與假修

1.何謂真修

數世靈明不昧，幾生致意根芽，雖在迷魂陣裏渡生活，陰陽地獄浪婆娑，卻能處身高潔，和而不流，蓮出泥中，污而不染，防意如防城，六賊雖頑，而不敢放肆，守心如守玉，八魔雖巧，而不敢竅伺，元神自在，八德常存，一聞真道，如膠投漆，永不相離，立定鐵石之心，奮起苦修之志，千難不改，萬難不退，富貴不能淫，貧賤不能移，威武不能屈，追根尋本，逐妄求真，能將身外之假名假利，假恩假愛，一刀兩斷，貪嗔痴愛，酒色財氣，一切根除，實行外功，開荒下種，設壇渡眾，闡揚道宗，代天宜化，助道護法，行功立德，真修內果，去妄存誠，培根固本，性命雙修，積功累德，三千功滿，八百果圓，煉成金剛不壞之體，作個逍遙物外之仙，道成天上，名留人間，這才謂之真修也。

2.何謂假修

前世有過無功，今生昏迷暗昧，迷真逐妄，四門大開，六賊奔命，真主出亡，識神僭竊，八德委棄，八邪侵入，造孽重重，結冤累累，雖云求道，而道為何物而不知，雖云修真，而真理之所在而不解，不知真空妙理，往往著相外求，雖說求道，何嘗誠心誠意追求，那知道之來源出處，求道之目的何在？道與性命之關係如何？只望道能富人，道能祛病，道能消災，道能滅怪，雖曰修道，何嘗進求修道之方法，那肯真心實意來真修真煉呢？只要妄求身外之物，貪名圖利，高官顯爵，榮華富貴，豐衣足食，萬病不生，所謀順適而已耳。

若與之談經，而他卻又心不在焉；與之講道，他又付之馬耳東風；偶爾有患小疾，則謂我既求道，何以還有疾病呀！倘遇事業稍挫折，野望稍不能如意，就說求道既不能趁吾願，適我志，求道有何益哉，便生疑忌之心，遂起退縮之念，心既疑惑妄動，魔便乘機入竅，從此惑亂心田，疑雲莫釋，遂至進寸而退尺矣！若再遇著小小風考，則學老烏龜，縮頭又縮尾，或被旁門左道煽惑，便思朝秦暮楚矣，此即謂之假修也。

3.真修真得

無得乃真得，真得實無得，此言何謂也，夫吾道所言關竅、藥物、本性、元神，鉛汞嬰奼，精氣神三寶，一切種種美名奇寶，無窮無盡，本自天賦畀，一概都是人身自有，並非身外得來，何可謂之得哉。故太上云：「雖名得道，實無所得。」苟欲真修真得者，必待受道之後，立定久遠之計，立起沖天大志，苦修苦煉，千磨不屈，萬難不轉，始終一貫，矢志不移，定要將身外之外擾，假名假利，假恩假愛，酒色財氣，一刀斬絕，還要將身中之內魔，貪嗔痴愛，五蘊六慾，七情十惡，一切除盡，速求身中至寶，法輪常轉，七還九轉，抽爻換象，移爐換鼎，金木交併，嬰奼相會，龍吟虎嘯，水火既濟，返本還原，歸根復命，丹書下詔，身拜金闕，享受天爵，這才是真名，大丹成就，舍利結珠，這才是真利，超度父母，常聚天堂，天性相親，乃為真恩；坎離相交，金木交併，乃為真愛；拜會龍華，會宴蟠桃，玉液瓊漿，菩提香膠，是為真酒；嬰兒奼女，常會黃房，是為真色，七寶瑤池，八寶金丹，乃為真財；氤氳太和，浩然回風，乃為真氣，這便是身中之八寶也。

捨得身外物，才得身中寶，捨得虛假情，纔得真實果，去其身中本無之身外物，而得身中固有之身中寶，這才是真得，真得乃得身中所固有的，非得自身外來者。故曰：真得實無得，無得乃真得也。

以此，外培功，內培果，動以度人，靜以度已，日就月將，積功累果，外功浩大，內果圓明，脫殼飛昇，萬劫長存，方為得道，成道、了道，大丈夫之能事畢矣。

4.假修假得

有得是假得，假得無所得，此義云何？夫人之所謂有得者，悉屬有形有象，有聲有色之身外物，聲色貨財，名韁利鎖，高樓大廈，金玉寶石，空中樓閣，水中明月，階前竹影，鏡裡空花，眼前儘有，轉眼成空，這便是虛花假景，只可悅一時之耳目，慰一時之慾壑，非恒常不變之長物，非身中固有之真寶也。

雖謂得之，旋復失之，所謂田也空來地也空，未幾換了多少主人翁，雖生前家財萬貫，大廈連雲，歸去時、兩手空空，何曾帶得一物。故曰：有得是假得，到底一無所有。

修道之人，如果假名修道，不明真空妙理，道心未徹，血心未除，人我未忘，色相未空，見名利則如蠅兢血，週聲色則如蛾爭燈，勸他聽經，他則借故而逃避，招他宴樂，他則撥忙而爭先，聽說法，則倦倦欲睡，聞弦歌，則躍躍鼓舞，令他行善，則一毛不拔，若說嫖睹，則萬金不惜，聞真道，而不肯力求，見假利，而願賭身命。

以此修心，而心愈妄，以此修道，而道愈遠，如此假修，自然所得是假，假者，兩眼睜時則儘有，眼簾一閉萬事空。故曰：有得是假得，假得無所得。

本章要項

1.真修與假修之概要？

2.真得是得什麼？

3.假得是得什麼？

第三篇　行道章

序言：

第二程之修道章，二十章，概將身心所沾滯之毛病脫氣，疑雲妄念，情關愛鎖，因果冤孽，天根四相，無明掛礙，種種之適足以障礙大道之邪魔，陸續闢開，坑坎次第填平，荊棘漸次除滅，孟子所謂「山徑之蹊間，介然用之而成路矣。」路既成矣，障蔽除矣，自然坦平順利行走如意。

第一程求道章，道之為物，道之寶貴，道之玄妙，道之來源，止處已知之詳矣。故在第二程，排除萬難，決死奮鬥，重修舊路，路雖修成，不行不到，如不用之，又恐如孟夫子所說「為間不用，則茅塞之矣。」恐荊棘再生，坑塹重現，路絕人行，陰靂自生，妖魔鬼怪巢之，蛇蠍毒虫藏之，則前功盡棄矣，是以第一程之真知，第二程之真修，本第三程自然要真行了。

此行是要直向須彌山前進軍，把那些錘蓽性靈之七情六慕十惡八邪闢開，直擣魔窟與魔決鬥，大破迷魂陣，救出主人翁，成敗關頭，在此一舉，故在此第三程，行道以前，要有萬全的計劃，充分的準備，人人各具有智仁勇三達德為要素，覺悟萬難不退，萬死不辭，勇往邁進，借重孔聖之五常軍，釋佛之皰戒，道祖之修煉工夫，內外並進，誓必達到目的地而後已，此乃第三程行道之要綱也。

第一章　致知力行

1.格物致知

本第三程，是專重於行道功夫，夫道者路也，如不知道路途，只管信步亂行，認錯方向，愈走郎離道愈遠矣，故欲行道，必須知道之真義，道之來源止處，止宿之至善地與人生有何關係，其真空妙理，無象之實體何在，實體與住處之分別，佛所指之「如是」處，大學之「明德」中庸之「慎獨」之地，雖然知道是菩提心之止處，但此菩提心，由理天來時，本具有莫名其妙的真妙體，賦與人身中當然亦有極奧祕之止宿地，此極奧祕之止地，決不是由肉眼所得觀瞻之處，亦非外來之言說文字，可得窺探其神祕處的，要真知到這個其真妙體之真實處，必須由內證法，證悟出來，才是真實呢！此即所謂之「心印大法」，這纔是真的致知了，欲行「致知」必自「格物」始，朱夫子云：「所謂致知在格物者，言欲致吾之知，在即物而窮其理也」又一節云：「即凡天下之物，莫不因其已知之理而益窮之以求至乎其極，至於用力之久，而一旦豁然豫通焉，則眾物之表裏精粗無不到，而吾心之全體，大用無不明矣，此謂物格，此謂知之至也」此乃由格物而致知，即格致事物之至理，而致於至知之謂也，此即三達德之所謂「智」者是也。

2.致知格物

前節之「格物致知」是格致事物之至理，而致其至知之義，本節之「致知格物」乃是由致知事物之至理而後格除物慕之義也。觀夫人心，最易動者情也，最易染者慕也，易起者妄念，易溺者癡愛，按此七情六慕，妄念，癡愛，要知其害者容易，要格除之者實難。且道心微而難見，人心顯而難制，苟能格致事物之至理，而致知道心人心之由來，真假本末，清濁正邪之分別，七情六慕之所從起，妄念癡愛之所由生，人心之危，道心之貴，徹見到底，才能知到要格除情慕，妄念，癡愛者，必要正本清源，去濁留清，從生發處之人心，格除為人手。

蓋因念(假心)乃生發妄念之淵藪，招愄之館舍，造罪之型床，追魂之律令，喪名敗德之罪府，敲膏斷骨之斧斤，實萬惡之種苗地，故不可不格除之也，人心既格除，自然這些障蔽靈明之情思物累，一切剷除，則道心自現矣，道心既現，般若智自生，慧光常明，慧劍在手，有妄則覺，有覺則除，以此除妄，無妄不除，以此滅魔，無魔不滅，以此度性，無有覺性不復，以此度心，無有真心不現，此即三達德之所謂「仁」也。

靈光獨現，業障俱空。

3.致知力行

上述先由格物而致知，次由致知而格物，則無有事理而不知，無有物慕而不除矣，事理既能徹知達見，則為真知實見，邪妄之起也，一起便覺，一覺便轉，魔障之來也，一來便知，一知便除，大學所謂「止於至善」金剛經謂之「如是降伏其心」以此力行，何所不行，以此行道，何道不行，以此破堅，何堅不入，以此進攻，何攻不克，此即三達德之所謂「勇」也，以此智、仁、勇三者力行大道，何有道之不能行也哉，不知妄行猶如盲人騎瞄馬，知而不行猶如無知，是故修道，必須致知力行。

4.行道

大道之行也，天下為公，夫道乃至公至正，不偏不倘，無親無疊，無表無裏，無對待，無巧飾，無做作，無偏護，故曰大道無情，惟德是輔，天道無親，常與善人，佛聖失道，也要返眾生，畜生修道，也要成佛果，故曰惟狂克念可作聖，惟聖罔念可作狂。

天下為公　(公道頡)

維皇降衷，至正至中，聖王傳統，允執厥中。

千古不易，萬世真常，易曰中道，天下為公。

公道公行，毋徇私衷，假公濟私，莫負聖真。

既失厥中，終屬偏旁，雄心維公，正法允藏。

蹁趸行道，一蹶墮坑，道非自私，正行乃公。

克配上帝，心契道宗，公道煌煌，匪容幽此。

皇乎至尊，祖道維皇，景星慶雲，天下大同。

本章要旨

1.格物致知與致知格物之相異與說明。

2.人心為何譬作萬惡的苗圃。

3.「致知力行」是知到什麼田地，力行是用什麼來力行。

第二章　網常倫理

修身必由人道而達於天道

道為天理，根繫於天，天賦與人，其實體備於己，在吾人心中而為性，故謂之性理大道，性中八德即三綱五常，亦即是孝悌忠信禮義廉恥者也。是為吾人應當遵由之路，故曰道者路也，故欲修身者必須由此三綱五常三從四德彝倫之人道實行實修，自然由近而遠，由卑而高，自然而然而達於天道耳。

聖人大道遍九洲，三綱五常化愚流。

五倫八德時常究，世返堯天樂無憂。

三綱(君為臣綱，父為子綱，夫為妻綱)

一綱、君為臣綱

君為元首，受命於天，心存大道，效法聖賢，法堯禪舜，禹湯是沿，克己復禮，德化三千，愛民如子，辨佞識賢，罰惡扶善，體天自然，禮賢下士，上下安然，勉行善政，貴在無言，政令德教，公正無偏。暴飲搾取，民心離遷，上下爭利，邦危國顛，使民以時，勿妨桑田，上愛下敬，君明臣賢，君德北辰，眾星拱焉，一日無君，國亂民遷，殷紂失政，戕忠賊賢，秦始坑儒，災禍蔓延，二世滅亡，社稷早遷，朝綱盡喪，遺臭萬年，失了君綱，禍及祖先，為人臣子，忠正莫偏，保國衛民，矢志不遷，整肅朝綱，為國薦賢，忠君愛國，邦家酋安，防禦外侮，護國盤堅，愛民若赤，君父如天。

二綱、父為子綱

父為子綱，一家主翁，倫常常究，教子義方，修身齊家，綱常精查，孝悌禮讓，永守勿拋，父慈子孝，牢守名教，詩書傳家，才稱賢孝，父不教子，是為不慈，子不守訓，是為孽子，朱子家訓，人人應遵，毛病脾氣，棄勿遵循，貪酒好色，持家不久，戀賭抽煙，家產難守，父兮不修，子兮效尤，以頑濟頑，父子成仇，道德常言，遠佞親賢，勿交匪人，化惡為善，慈孝為宗，此為二綱，上行下效，天祿永藏。

蓼莪之詩

蓼蓼者莪，匪莪伊高，哀哀父母，生我劬勞。蓼蓼者莪，匪莪伊蔚，哀哀父母，生我勞瘁。缾之罄矣，維罍之恥，鮮民之生，不如死之。久矣無父何怙，無母何恃，出則銜恤，入則靡至。父兮生我，母兮鞠我，撫我蓄我，長我育我。顧我復我，出入腹我，欲報之德，昊天罔極。

三綱、夫為妻綱

夫妻配偶，天地正理，夫唱婦隨，倫常網紀，孤陰不生，獨陽不長，有家無室，家道奚昌，乾健坤順，男外女內，乾剛坤柔，各自理會，關睢常詠，和樂且耽，君子淑女，情義是涵，夫婦相敬，有如佳賓，對上對下，仁愛相親，善教妻子，孝順為先，善敬夫君，和氣為賢，奉親誠敬，妻子莫偏，治家公正，勿蓄私錢，清心寡欲，守身如玉，勿敗門風，貽祖辱孫，遁規蹈矩，率性而行，男女混雜，敗壞家聲，孝子興家，切勿偏聽，任妻胡鬧，永墜不昇，夫妻前定，惟命是崇，美醜莫嫌，端正三網。

三網大道鎮乾坤，上下內外要認真。

如今末劫人心混，謹遵三綱樂堯舜。

五　常

仁德

仁者心德也，天理良心也，大而無外，小而無內，合乎天地，和乎萬物，佛曰一性圓明，十方平等。聖人云：萬物同體，側隱之心仁也。

孟子曰：見其生不忍見其死，聞其聲不忍食其肉，是以君子遠庖廚也。

禮　曰：天子無故不殺牛，大夫無故不殺羊，士庶無故不殺犬豕，此皆求仁之道也。

孔子曰：君子無終食之間違仁。

顏淵問仁，子曰克己復禮為仁，此言克去私憨，還天地的公道，體天地好生之德濟人利物，愛惜萬物，自己怕死，眾生豈不惜命。何謂真善，不過救命，何謂真惡，不過殺生。

儒＝忠怨。釋＝慈悲。道＝感應。

折損草木且有罪定，何況殺生豈無罪名，欠債還錢，殺生償命，天道至公，循環報應，人生病苦，災禍臨身，皆是前生不仁，今生不修，上天雖慈，怎奈冤孽不肯放手何，故修道必須先解寬孽，欲解寬孽，必先行功立德，以清還先前寬愆債賬，又須清口，以杜絕將來因果冤愆。

義德

義是禮讓的根本，便是人之元情，心存禮讓，自然和氣不爭，國興禮讓，天下太平，家興禮讓，老幼安寧，君子待人接物，貴讓不爭，見得思義，不以利而害名，不義而富且貴，較比浮雲猶輕，損人利己，忘義喪名，義氣常要振作，貪妄詐騙勿生，安貧樂道，顏子成名，富貴由來皆分定，不義發財終久傾，妓女下賤，辱親喪名，世道寢衰，上下交爭，天下義氣，你謙我讓，桃園結義，萬古稱揚，浩然正氣，王道居中。

禮　德

禮為人的元神，天理的節文，人身的法則，行為的軌道，男學才良，女慕貞節，門庭水清，家門玉潔，廉恥常存，淫亂不犯，以正為本，禮德是尊，見色動心，敗壞人倫，廉恥不顧，人畜不分，行為如是，忘禮亂倫，身正意誠，邪念不生，柳下坐懷不亂，魯子見色閉門，關公秉灼耀千古，韓湘同床不動心，聖賢戒色，復命歸根，上報師保，下蔭兒孫，色比狼毒，削骨傷身，顏子四勿，復禮之根，君子行端表正，不入狐黨狗群，禽心獸行念掃盡，敦倫崇禮全本真，生於色，死於色。一言難盡，丟江山破家產，損命傷身。

詩　云：

相鼠有體，人而無禮，人而無禮，胡不遄死。

相鼠有皮，人而無儀，人而無儀，不死何為。

智　德：

智德是人的元精，立身處世的指南，渡海登岸的明路，出世人道的明燈。

朝聞道夕死可矣，金石良言，要明性理大道，須要效法聖賢，齊必變食，割不正不食，飯疏食飲水，屏除濁氣，留住清芬，心廣體胖，鶴髮童顏，性靜智明，明心見性，孔子曰君子謀道不謀食，是為智德也。欲求了死超生，只在歸根復命，須知留清去濁，切勿貪口腹，但看三教聖真，切戒葷厭傷神，不義富貴浮雲，綱常名教是尊，酒色財氣亂性，貪嗔痴愛移情，四兩半斤倍還，四生六道輪轉，世人逐妄迷真，失卻本來智根。

信　德：

信是真誠實意，就是吾人元氣，處事一言為定，不作反覆猜疑言忠信，行篤敬，口隨心，守信義，說孝悌，講廉恥，天有信，運三光，地有信，水火風，人有信，在綱常，年四季寒暑更，秋冬藏，春夏生，欲修真倍則明。

若夫：巧言令色，口是心非，言言仁義，行行詐欺，一囑百諾，陽奉陰違，言不足信，為不足恃，信口雌雄，心腹皆虛，種子無信，根芽不萌，人而無信，修道不成，綱常倫理，男女須知，孔子曰「人而無信，不知其可也。」

本　章　要　旨

1.何謂綱常。

2.何謂倫理。

3.蓼莪之詩說明。

第三章　三從四德

三　從

1.從父、未出嫁女子在家從父母教訓，事奉娘親，勤操廚事，少串鄰舍，學習手工，烹調料理，不可怠慢，免你出嫁被人作難，恭敬哥嫂，和氣當先，同胞姊妹，衣食不可爭論，莫教父母生氣，出嫁之時，粧奩莫論好歹，免父母餘外操心，俗云：好男子不計較產業，好女子不貪求嫁妝。

在家從父，母女怡怡，洒掃茶飯，朝夕奉侍，勿串鄰舍，惹人物議，學習針黹，廚事應知，免你出嫁，被人評議，恭敬哥嫂，首重和氣，哥嫂有錯，莫使娘知，交頭接耳，哥嫂生疑，自家姊妹，勿爭裳衣，教量粧奩，累親生氣，兄弟姊妹，和樂嬉嬉，父母心寬，終稱孝義。

2.從夫、女子出嫁以後，要聽丈夫教訓，以禮敬夫，當盡婦道，無論內外事情，以夫為主，不可自己顯能出頭，孝順公婆，勤操家事長幼有序，和氣為先，丈夫迷戀花酒，刻薄逞強，不行正道，以正義善勸，勿效河東獅吼，勿違夫唱婦隨之道，此為出嫁從夫也。女子出嫁，聽從丈夫，夫妻相敬，有如賓主，克盡婦道，以禮敬夫，大小事情，尊夫為主，顯能出頭，牝雞晨務，孝順公婆，勤操家事，洽和伯叔，妯娌安居，丈夫迷戀，酒色賭事，逞強門毆，不行正務，勵以大義，取他改除，勿暴其過，人前比夫，河東獅吼，婦德有污，陰以化之，方是正事，家有風波，寬容裕如，勿唆分家，財物勿私，說明相顧，辛勤刻苦，家人有過，不宜暴怒，夫唱婦隨，興家典模。

男人勿效百里奚，女子莫學買臣妻。

3.從子、此是說夫亡從子，凡家中事情，與子相量，不可執著親權，自己妄行，兒若年幼，當教以義方，不可溺愛，不分好歹，任其胡為，不行管束，自以為愛子，反誤其將來，夫亡無子，應守苦節，應念夫妻情腸，境遇好歹是命，立起沖天大志，一生守節無虧，久後名留皇卷，死後魂靈昇天，一世苦節，萬世香煙。夫亡從子，聖教宜從，大小家事，母子相量，兒若年幼，教子義方，勿過溺愛，縱子行兇，三遷教子，古今稱頭，兒成大器，賢母名揚，夫亡無子，苦節應當，夫妻前情，永世勿忘，沖天大志。守節至終，不失人倫，名留史芳，靈性昇天，極樂無窮，一世苦節，天祿永昌，餓死小事，失節最兇，貞操不亂，名列天宮。

古人云：

好馬不掛雙鞍，烈女不嫁二夫。

不要學那有子七人之母。

凱風自南，吹彼棘薪，母氏聖善，我無令人。

愛有寒泉，在浚之下，有子七人，母氏勞苦。

演莞黃鳥，載好其音，有子七人，莫慰母心。

須學千古賢婦。

孟母三遷教子，王翠娥教子義方，孟姜女守節哭倒萬里長城，永為潼關之神。

四　德

第一德　純婦德

純者，純粹漂白之心也，無有邪思雜念之義也。

德者，心德也，天理良心也。

要為賢德婦女，宜清心寡慾，除盡妄念，明白是非，知本性良心是真，世情俗緣是假，效法古人，訪道修行，超脫輪迴，登彼極樂，培植天性，涵養心德，體天地好生之德，感神聖化育之勿，報父母養育之恩，念翁姑裁培之苦，克己和眾，互助成善，諸惡莫作，來善奉行，此便是純婦德也。

婦德云何，請聽端詳，存心養德，菩提慧光，雜念除盡，自見天良。訪師求道，修煉聖王，女中丈夫，菩薩金剛，百年終老，迎上天堂，回天朝母，躲過無常，極樂清福，仙果瓊漿，九玄七祖，父母沾光，大忠大孝，名標天榜，這樣好處，全憑德廣，外功內果，混俗和光，敬天禮神，齊戒為上，節義廉恥，時刻莫忘，家庭神壇，誠敬奉香，舉步觀蟻，虫物莫傷，多順翁姑，妯娌忍讓，順夫敬長。教訓兒郎，隱惡揚善，善言多講，妻賢禍小，和氣一堂，處事公平，謙讓和鄉，恤孤憐貧，好事多問，貧苦守分，莫喪天良，穀米勿拋，免把德喪，天生寶穀，切勿毀傷，字紙莫污，神鑑在上，化灰河內，順水漂揚，污水亂潑，恐穢三光。

第二德　謹婦言

謹者，謹慎也，小心之義也。

言者，說話之義也。

婦女說話之時，要諶慎小心，勿亂道，勿錯說，應當說即說，不應說，即莫說，說話時，要想前想後，不可信口胡謅，恐招出是非，惹禍臨身，悔之晚矣，俗語說「病從口入，禍從口出」真名言也，婦女們，緊記在心，有益開口，無益緘默，和言悅色，話後微笑，此等婦人，終是賢婦，婦女講話，小心謹慎，凡有開口，三思要緊，街談巷語，遠避勿近，閑暇無事，針黹認真，父母公婆，好話多進，兄弟姊妹，互愛互親，夫婦嬸母，相敬如賓，是非閑話，多惹禍根，張長李短，話勿亂言，穢語毒舌，不是賢人，閑話莫說，治家儉勤，毀謗翁姑，偏聽懷恨，為滿私慾，刻薄待人，陰險狠毒，唆夫背親，東鄰西舍，唆使害人，長舌翻唇，口孽造盡，欺心嫁禍，天良喪盡，自損陰德，自拔天根，結託妖人，邪法迷心，大傷天理，神怨鬼嗔，死入地獄，拔舌抽筋，倘得轉世，不全六根，速求真道，求回本心，悔過遷善，纔是賢人。

第三德　精婦工

精者，精巧之義。工者，手工也。

婦人治內，操持家務，當精婦工，以助家計，各種活路，各自當心，女工針黹，刺繡剪裁，精工精巧，勤儉為本，精巧為先，此為精婦工也。

婦女學藝，手工為上，各樣活計，自能經張，廚事剪做，日事改良，夫外妻內，各事各掌，勤儉粒積，家道興昌，奢侈拋穀，必受飢慌，進多用少，終可福享，出多入少，家計不祥，懶吃懶穿，家敗愴惶，妯娌姊妹，和氣忍讓，煙賭戲舞，此行最狂，晨昏起居，門戶慎防，天良妻賢，成家妙方，舉家雍熙，萬世榮昌。

第四德　正婦容

正者　端正也，端方正品之謂也。

婦人客貌，最要端莊，行住坐臥，舉止端方，談笑說話，嚴莊為重，夫婦和好，樂而不淫，尊上愛下，各守倫常，若是身中有孕，須要胎教有方，凡是婦女者，最宜遵規守矩，容貌端方，言笑不苟，是為正婦容也。

婦人貴格，容貌端整，行住坐臥，要有章程，

行止動作，常持穩靜，肅然而立，身直如松，

坐如泰山，屹然方正，睡臥側身，彎曲如弓，

聲音和氣，首重賢名，事要三思，莊重而行，

濃粧艷抹，莫學妖精，素衣遮體，潔潔淨淨，

爐灶莫坐，碾磨休蹬，廚中灶前，打掃乾淨，

污穢衣服，勿披灶前，煮飯做菜，淨手而行，

街前門口，切莫站定，走東串西，不是正經，

奉養公婆，和靄恭敬，尊長面前，正容而行，

禮制不亂，倫常莫輕，身懷六甲，身心清淨，

太姙胎教，養育賢嬰，行動拿物，誰慎而行，

遠行坐車，莫要強性，眼戒邪景，耳戒狂聲，

調和氣脈，五葷斷清，心和神安，胎心安寧，

勿動七情，溫和安靜，胎義正氣，兒女聰明，

成人智慧，希聖希賢，顯揚父母，四海揚名，

生龍生鳳，胎教最靈，女中丈夫，萬代美名，

猖狂婦女，專慕虛名，塗脂抹粉，仿效妖精，

浪費金錢，不知節省，西妝洋靴，大放光明，

搖搖擺擺，驕傲高興，自由平等，跳舞猖橫，

名節不重，嬈嬌身輕，傷風敗俗，地獄受刑，

胎卵濕化，轉輪無情，正身樸素，節孝完成，

掃容記定，千古賢名，三從四德，萬世光榮。

第四章　身外無佛

1.何謂佛

「佛」字人邊一弗字「弗」字與「不」字同義，即不是之意也。是謂不是普通人也，又表示有人心者則不是佛之義也。

真佛為何？乃上天賦畀之無極真理，為吾人之性命根源，吾佛所謂「良心」音是也。故曰：心即佛，佛即心，離心無佛，除了心外別無佛。

何以謂之佛，佛者弗人也，無有肉體色相之可觀，無有塵緣俗慮之可染，人我兩忘，萬念盡空，具有五眼六通，過去未來，天上地下，四方八達，無所不知，無所不曉。有十具足者，稱謂之佛。

何以心即佛，蓋吾人之本心，本是如如不動之菩提，玲瓏堅利之金剛，真空妙有之谷神，寂然不動感而遂通之神妙，具有五眼六通，備足萬德萬善，原有真智妙慧，本有良知良能，雖是無聲無臭，力有感而遂通，佛所具之能事，即心所固有之萬能也，人得此而為佛，心即佛之所在地，故曰心即佛，佛即心，心在身中，身外無心。可知離心無佛，除了身外別無佛了。

維皇降衷者，即降此心法真傳也，人之求賢，求聖，求之於此也，求仙求佛，悉求於此也。儒家得此而為聖，釋門得此而為佛，道家得此而為仙，總不外得此心傳求回本心也。

2.何謂身外無佛

宇宙間佛號，實有屈指奠數之多，如燃燈古佛琉璃光佛，阿彌陀佛，彌勒古佛。釋迦牟尼佛，南海古佛，光王佛，自在佛，其他還有無量數之佛號，何以說身外無佛耶？

佛雖是多多，但他當初各自性自度，並非求人所度者，乃自證之自性佛，並非由外得來之佛也，只有自性佛一個，是絕對不得分給人的，是以身外雖有佛，卻非吾們所可得求之佛也，蓋欲求佛者，只有自證自心佛，自性自度不可求諸於外也，蓋在身外之佛者，皆是他人各自證之佛，不得求為我有，故曰，除了身外別無佛。

早知心是佛，那有野狐纏。

3.何能自性自度

欲得自性自度者，必須訪求明師，求得真道，明了真理，識透人性有先天後天，神有元神識神，心有道心，良心，人心，血心，知真假識虛實，知其假而除之，知其真而留之，知其虛則去之，知其實則就之，除去後天，人心血心中所有之萬緣俗慮，培養先天道心良心所固有之妙性天真，此則所謂誠心中之眾生，而度回本性也，久而久之，自然萬念俱空，性靜生明，佛自現前矣，儒聖所謂「人欲淨盡，天理流行。」釋家所謂「明心見性，見性成佛。」此便是自性自度也。

自性自度要項：

1.閉六門，戒四勿，鎖心猿，拴意馬。

2.斷盡見思二惑，去八邪除十惡十苦。

3.去四相，除五蘊，息六塵，制七情，絕六慾。

4.滅十種眾生心(234詳見第二程第八章)。

5.求得歇動一如之佛性。

歇動一如︰即動即歇，非動非歇。

離即離非，是即非即。

佛法本是不二之法，菩提自性，本來清淨，為八不之中道，歇動一如了無二相，故歇與動，凡夫見二，智者了達其性，並不覺二，此無二之性即是佛性，亦名菩提，這饞是歇動一如之佛性也。

6.煉心法：

◎守愚

蠢＝不貪不妒，不想不妄。

愚＝不知計慮，不明巧拙。

庸＝不言怪異，不落塵俗。

◎去念頭

私念起＝念者二心也，念起則渣滓在心，私念重則氣散，不能復靈機，私念盡則欲淨，故私念當除，當戒，當滅。

私欲生＝欲者貪欲愛欲也，欲起為心中大魔障，欲起則火動，火起則氣散，氣散則失先天，欲甚則氣枯，氣枯難得奧妙，欲淨則陽純，陽純則陰消。

◎煉心

守心＝守其未動時。

定心＝定其必動時。

收心＝收其已動時。

本　章　要　括：

1.真佛在那裏。

2.何以說心即是佛。

3.如何方能稱作佛。

4.身外無佛是何意義。

5.自性自度簡單說明。

第五章　持齋

1.持齋之意義

清口就是謹慎口舌，不亂言，不妄語，無毒舌，無穢語，不說虛詞，詐語，不妄談人是非，不食五葷，三厭(五葷者：蔥、韭、薤、蒜、蕖。三厭者：飛禽天厭，走獸地厭、水族類水厭)以污口腹，不殺生害命以害身心，須食清淡芳香之品，不食葷腥之物是謂清口。原來「口」為禍福之門，一言可以為福，一言可以為禍，故古人有一句熟語曰話到舌尖留半句，事從禮上讓三分。

吾人這個「口」就是有如左記之三般利害關要處：

第一關要：這個口就是虛偽誠信，是非，曲直，搬運出入的碼頭。

第二關要：這個口就是培根固本或爛胃腐腸，乃維護性命之衛生檢驗處。

第三關要：這個口就是罪孽寬債因果移入的港口。

凡是屬精神方面及關於身心方面之萬事萬情，與外界交流的，皆從此口而出入，有如進出口商，內外貿易一樣的，故曰港口。

a.何謂虛偽，是非，曲直，搬運出入的碼頭。

人之一生。言語談笑，問答應對，最關係其人品之清高卑鄙，誠信，詐偽，是非，曲直，邪正悉由其口中吐漏出來，由此種種言詞舉動是是非非，種種態度，顯出自己的人品性格，自能招致人之憎愛，毀譽褒貶及種種情感，因此惹出種種利害關係，這便是由此口所吐漏出來的是是非非，向他人換取種種的是是非非的利害回來一樣的，恰如碼頭運搬貨物出入一般，是以謂之碼頭。

故一言一語皆有關於性情人格不可不慎，故須謹守顏子之四勿非禮勿言，又須戒除五口。

烏鴉口＝破爛嘴，破敗語，危害毒舌，壞話。

朱雀口＝毒舌，穢語，亂噪，毀傷謗語。

昧心口＝欺心味良，巧言合色，巧飾藏奸。

辯護口＝自欺自恕，掩惡藏拙詭辯。

海　口＝虛言，詐語，煽惑誇張。

此等穢語鄙言，毒舌邪說，皆可以污穢吾口，而害精神，損傷人格，損害陰德，比當清口者一也。

b.何謂培根固本，爛骨腐腸維護性命之衛生檢驗局？

培根者，培養性根也，培養性根，要用先天食糧，孝悌忠信禮義廉恥之八寶方可，日常居心，不忘八德，每要出口，須要不離禮義忠信，嘉言美德，無傷天和，以養靈根，使其安閑自在，恬靜自然，勿言欺心之語，勿妄談人是非亂說傷天害理的言詞，以傷天地之和，招惹是非，損傷精神，錮蔽性靈，擾亂道心者，是謂培根固本也。若夫培養後天之身命，亦須採取清淡芳香之品，氣味醇和之物，方可使胃腸清爽，血液清新，五氣順通，腑臟調和，身心清靜，新陳代謝，容易暢通，可使精神愉快，亦可得三華聚鼎，五氣朝元，人靈台天靈，神人合一，若貪口腹，妄食肥濃腥臊之三厭等物，氣味激烈之五葷等類則，易使爛腸腐胃，易傷五臟六腑使五氣不能朝元，氣血不能暢通，則身心兩俱傷矣。

蓋食腥則殺生害命，違仁養陰，食葷則蔽性昏智，清陽不升，神明不至，不戒則心志散亂，情慾雜投，精神失守，流為汙下，此當清口者二也。

吃齋吃葷一樣人，田中禾稗一樣青。

有朝有日花結果，花開結子見分明。

c.何謂罪孽寬債因果之移入的港口？

天地生物，原屬一理，人與畜類萬靈，性固同一而不異，只是人有三魂，畜有二魂，草木僅得一魂而已，故人之性圓明，畜類草木之性不能完全之差耳。天有好生之德，其造物各具有所用不是空生於天地間的，三字經云，稻梁粟，麥黍稷，此六穀，人所食，馬牛羊，雞犬豕，此六畜，人所飼，未聞此六畜是要供人食肉的，夫此六畜者，生前原也是人類，因其殺生過重，食肉過多，造罪多端，惡孽不少，造成前因後果，失落人身，墜落畜生道，以填宿債耳。

如果我們不知憐其境過，反殺其命而食其肉，他們怎肯甘心，後世怎得禁他不來食我們之肉耶，試看「肉」字，豈不是人食人嗎？如此冤債牽纏，報應不了，何能了脫輪迴，此等因緣果報，皆從此口而入的，此當清口者三也。

2.解冤孽脫因果

上古時代，野處穴居，無冠冕衣裳，人獸不分，各以天地自然所生之草根木皮，水果之類以為食，不事爭競，不相殘害，各順自然為無為，事無事無冤孽，無因果，故當時陽世無有牢屋，陰府無有地獄，及至七佛治世，百工文物漸備，燧人氏鑽木取火，火化熟食以來，人智漸開，由無為而變有為，從此智愚漸分，強弱漸別，人獸分群矣，由是弱肉強食，殺孽由是而生，因果由是互結，冤債愈結愈深，仇恨愈變愈烈，終至殺生害命，習以為常，毫無惻隱之心，其殘忍之性，由小而大，初由虫魚，而至鳥獸，由鳥獸而至人命，於是冤債重重，因果難解，遂至陽世有法院牢獄，陰司有閻羅地獄之設，雖是因果循環，報應不爽，終難餌止人心之惡化，卒至形成未曾有之大浩劫，大清算之慘禍，此蓋起於殺孽之由來也，試觀蒼聖製字之深意。

肉字內裏兩個人，裏面照見外面人。

眾生還吃眾生肉，仔細思量人食人。

一把尖刀白如霜，刺頭取血痛難當，

玄毛割肉身未冷，這等冤仇怎肯休。

子打父皮鼓、孫兒娶祖母。

牛羊席上坐，六親鍋鼎滾。

修人果能明得其中一段因緣，輪迴果報之實理，須當一面速速行功立德，以償宿孽，一面愛護眾生遠離庖廚，切勿再結冤債，則身心自然清淨，神靈交感，天人合一，自不難成仙成佛矣，所以吾佛特以此列為五戒之首。

△三教

道：木、金、火、水、土。

釋︰殺、盜、淫、酒、妄。

佛︰仁、義、禮、智、信。

五戒精嚴五氣朝、六根清淨頭靈苗。

七情斬斷邪魔滅、八難三災一概消。

3.齋字意義

觀音大士講演「齋」字

齋字先點一點就是先天之一點，太和元氣圓陀陀光灼灼，常在頂上，光明燦爛，不磨不滅，此是由光音天流注於此人人皆有的，修齋人要顧持這點靈光，常使三花聚頂，五氣朝元，扶佐這點靈光不容稍有失明，則含宏光大照臨下土，無幽不灼又何患不能照破九幽熱地府，使沉魂滯魄一體昇天呢？你們吃齋可是把這點靈光吃下臟腑。用以充飢麼。

這點之下又有一橫，這就是玄關一竅，你們修齋可曾不見著這一竅，朝朝暮暮只在荒野中亂行亂走，對於修行中最要緊的開竅門戶，就不知在那裹，真是盲人騎瞎馬了，又一橫之下有三個動作中間是一個了字，你們得了修行正路就可望了死超生返本還原，那麼做工程就要有些辣手，斬釘截鐵，一刀兩斷，「了」字兩旁左一把刀，右一把刀，是要令修行人，斬三屍，誅六賊，削平十惡八邪，剷去三心四相，用此兩把刀，一把是陽刀，一把是陰刀，無論何人修行，不有此兩把刀，就不能剿除群魔，直超淨域哩，其下一節有兩直，一直是陽路。一直是陰路，修行人果能依此法行持，則日光普照，曬乾陰濕，可得陽升陰降，陰升陽降，真陰真陽，配合為偶，共入黃房，育成聖胎此兩直就是道家所說河車運轉的大路，佛家所謂轉法輪之大機器了，你們吃齋可曾到這修路口窺望窺望嗎？又兩直中間有個小字又有兩根界線，這兩個界線就是天地分界，人鬼關頭，「小」字中間一直，上半節可以昇天，下半節可以墜地，其中間之兩旁兩點，左一點為陽，右一點為陰，正中一直為生死開頭，你們修齋可曾到生死關頭，點幾炷性香，把頭撐進那水簾洞內偷看那個猴猻可在洞中納悶否，這個關頭至幽至寒，恐諸真不敢進去採看呢？

吾慈勸你諸真，既己從吾到此，就要常以度己度人為念，早尋大路，驅馬加鞭，翼翼小心，時防撲跌，如此做云，一天是一天，一月是一月，一年完了，自然道路習熟，門路皆知，可以放開膽量，一往直前了，須要謹體下節之意，小心修持，小心保重，小心上達，小心升堂，小心入室，到了明鏡臺前，睹睹圓陀陀，光灼灼的元始天主，小心跪拜丹墀，懇求收錄好好奉事，得了妙用，然後由後面那條大路慢慢步上靈山，去赴蟠桃大宴，飲些瓊漿玉液，雪藕玄霜，討個封號，慢慢到爵羅蕭台，無生寶池，要些日子，作個大羅金仙，好不快樂逍遙諸生頂禮謝恩。

課　題

1.清口之意義略說。

2.口之三關要。

3.五口略說。

4.何謂培根固本。

5.何以吃齋就能解脫因果。

第六章　懺悔

「懺」字起筆就是直心，「心」是言懺悔必須拿出此真心(真本心)來懺悔，才有效果，次寫二個「人人」字者，即一真人一假人也，下有「非」字又有「一」字是表示非一之假心也，右一「戈」字表示武器也，總而言之，欲實行懺悔者，必須以真心為主，以戈為助，用來殲除假人及非一之，假心之義也。

「悔」字左一真心「心」右一「每」字是言每有動念須觀真心，愧悔前非，毋容再犯之義也。

1.東土塵寰誰寄跡

芝蘭瑞草出幽岡，佛聖神仙樂西方。

東土塵寰誰寄跡，冤仇孽債盤根鄉。

此言香高品潔之芳蘭瑞草多生發於高山清幽之地，道高德重之佛聖神仙，多證果於西方清淨之天，若夫落在東土塵凡者，多屬有夙孽冤債，盤根錯節糾纏不了之可憐虫，所寄跡之苦海活地獄也。

人生降世，六萬餘年，欠他他欠，夙孽罪債，在所不免或解脫而又結，或不解而重結，冤冤相報，仇仇相討，葛藤愈結愈多，因果愈積愈厚，宿冤愈深，積毒愈烈，卒致形成未曾有之大浩劫，六萬年大清算之大悲運來了，世人處在這臨淵履薄之危機，風燈水泡之險境，未知世人各有何所持，有何道高德重，可以逸出出這大清算之例外，有何本領可以脫出這九九八十一劫之慘禍耶，果能黃梁夢醒，悟透純陽祖師所指示之玄機「世人如畏卻之危險，懼劫之浩大，何以回心向善，從吾所指之道路，刖桃源不遠，武陵匪遙，即見黃羊山下有一洞，能容十萬八千眾，先到之人得安穩，後到之人半途送，送則為劫中人，留則為真種子，不受淘汰何得美也，吾今不惜苦心，請命於天，指出天機喚醒世人，急宜回頭，自尋生路，渡此小混沌之難關，逃出浩劫，是吾之所厚望也。」則不論中外種族，不拘教門，速速醒悟，須知天時變遷，運數使然，救人心，救五教救浩劫唯一之真道，脫災劫，解冤孽，消因果唯一之生機，願人人勿固執，勿偏見，大開容言之量，啟發先見之明，良機勿失，速速尋求武陵鄉，桃源洞，真誠修煉，行功立德，庶乎可以免遭大清算，脫出大浩劫，渡過小混沌等等之難關斯也已。

2.懺悔為何

際此萬教發，旁門普興，三場大考之期，三盤定盤之際，善惡分班之時，玉石分判之日，冤債大清算之秋，惡孽大收殺之侯，有先見之明者，一步可以直入武陵桃源，昧先機之昏者，萬轉亦難脫出苦海地獄，生生徬徨道左，世世呼號無門，切勿執迷不悟，拘泥潮流，昏醉新學，自作聰明，錮蔽神機，大劫臨頭而不知，慈航待渡而不覺，當知人心大反倫常，世風大乘天道，天運循環，無往不復，盛衰有時，終而復始，際此天運大轉機之秋，正當人心大覺惺之候，神則先機而知，聖則見機而作，聖則見機而作，愚則先機違時，生滅昇降，由人自取，天堂地獄，由人自擇，中庸云：「故天之生物，必因材而篤焉，故栽者培之，傾者覆之。」

願明哲之士，效法聖賢，探求大道，訪師覓洞，真誠修煉，行功立德，斷除五葷三厭煙酒之類，求天慈憐，准予懺悔，大改前非，償還夙債，方可清除冤孽，解脫因果，則身心清淨，無孽債牽纏。終探出武陵大路，得入桃源，仙鄉須彌在望，蓬萊洞開，逍遙自在，滄桑任變，乾坤轉旋，安然無礙，懺悔因由，原非無謂也。

3.懺悔須知

懺侮要先知自已一生所有過犯，及前生所有的罪過錯，一一自陳，絕不可掩蔽，要知前生功過，只看今生享受，自知大概矣，又要知道罪冤的起源懺悔的方法，兢兢戒慎，每動念時，預從靜裏密操持，念念勿忘懺悔之真義，昨日之非不可留，留之則根在復萌，小過轉為大罪。

歌　曰：

掃地白雲來，纔著工夫便起障，

鑿池明月入，能空境界自生明。

a.罪冤起源：

理性：氣性＝人心

真心(覺神)

質性＝血心

識神：

疑心多心：因疑忌多心而生怪，生出意外，為招災惹禍之因素。

欺侮嫉妒：或持勢壓人或心地毒劣，嫉人富貴，妒人才能。

貪婪嗔怨：貪心不足竊盜詐騙，多嗔多恨，結怨於人。

驕慢奢靡：驕傲暴慢，放縱不羈，多惹是非。

玩法聲魚貨利：只重聲色貨利，貪財在法，不顧道德天理禮義廉恥，貪戀聲色，逆待妻子。

功名權勢嫁禍：為爭功名，樹立權勢，毀謗離間，裁藏嫁禍，畜禍構釁，喪良心，損陰德。

暴戾橫逆：躁急短氣，背倫逆理，招災惹禍，蘊蓄沉冤。

酒色痴情爭戀爭寵背意：痴戀色情，嗜酒溺色，或因床頭金盡或移情別戀，反面其一除，真面目畢露，溫情冰冷，恩愛成仇，或男女爭戀，或妻妾爭寵，醋火中燒，婦毒橫生，殺身害命，冤債糾纏不了矣。

謀奪暗箭冷刀：見利忘義，持勢行霸，謀財奪產殺生害命，或以暗箭傷人，或以冷刀殺人，因果互結，世世不休。

屠宰綱罟貪口腹：為貪口腹，弱肉強食，為利慾薰心，兇殘成性，捕捉禽魚，殺生害命，因此人畜互變，報應不爽。

偏愛逆倫：偏聽婦言，偏愛妻子，忘了父母，鞠育疲勞之恩不敬翁姑，不守三從四德，牝雞司晨，敗壞家色。

2.懺悔方法：

人之本性，固屬真善，但入太極氣天，一變而為氣性，為人心，再入象天，又一變而為質性，為血心，後天陰陽二靈氣，由口鼻入為三魂七魄，是為靈魂識神，從此本性隱微，而氣質之性顯露血心識神用事矣，雖說血心識神用事，然本性雖是隱微卻未嘗不馭於真中為主宰，總不外由一而生不殊，故要清萬殊而復清淨一本，故須先洗身次洗心而洗性，此則所謂急則治其標，而後正本清源之法也。懺悔若不追尋罪源出處，真心懺悔而根治之，如此只用口頭懺悔「我過去有犯願求赦免賜我改過自新」這是口頭禪之懺悔，如斬草不除根，刀過芽還萌，終屬徒勞無功，必要先知罪寬起源，冤債起因，摘瓜求藤，尋根求蔓，求得真根出處，才能拿出真本心揮起智慧劍一刀兩斷，拔求塞源自能實心懺悔，既犯者除而又除，漸次清淨，未犯者早已無根，何以萌芽矣。

1.洗身：(用水)

閉六門－守四勿，防意如防城。

守皈戒－力行三皈五戒。

嚴道貌－謙恭慈靄，混和莊重。

謹言行－三畏九思，言行一致。

四威儀－行往坐臥，端正儀範。

2.洗心：(用功德水)

鎖心猿、栓意馬

去三思、除四相

制七情、去六慾

止邪心、息妄念

黜聰明、絕機智

靜神氣、悔前非

3.洗往：(用真懺悔)

煉魂製魄

轉識為智

去血心質性

除人心氣性

放下萬緣

拿出真心懺悔淨盡，以真良心解脫

魔圈開發新生

其外還有懺悔八十一條。

練習注重點：

1.東土是何人的家鄉。

2.武陵桃源是什麼好處。

3.要入蓬萊何以必須懺悔。

4.洗身洗心洗性說明。

第七章　真孝道

百行之首，以孝為先，為孝之始，保身為重，孝經云：「身體髮膚受之父母，不敢毀傷，孝之始也。」蓋父母愛子之心無所不至觀夫，子曰：「父母惟其疾之憂。」可知父母愛子心切，惟恐兒子身體有所損傷，日夜常懷惕惕，子若外出，則終日倚門而望，惟恐有不虞之災也，吾人之身子，由父母所生，故為人子者，應時刻保重身體，無使有疾病有損傷，以貽父母之憂，方可稱為孝之始也。由此觀之，身體髮膚受之父母，當然勿使稍有損傷，完全還之於父母久可謂之大孝。若夫本性，元是受之於天，此又更須保重使之金歐無缺，以還上天，方稱至孝，此乃是天經地義，更不待言者明矣。

夫吾人之性命，乃由無極之真，沖合於太極二五之精，妙合而凝之者為吾們之身命也，故謂之性命。性為先天真理，命為後天假體，真馭假中，如屋之有人，假依真立，如汽車之有司機者一樣，故曰，真假相依為性命，周子曰：無極之真二五之精妙合而凝。

無極老母壇詩云

二五相交性命全，三五凝結貫人天。

何謂二五、目也(陰陽也)在天為日月，在人為兩目。

何謂三五，加上一「性」也，性為無極之真，是謂真五。

人能明白此理，就可以知道真性與假體合而為一，才能成人，無有真性而假體不能動彈，無有假體而真性無所依附，是以兩不可缺者也。故大學云：「物有本末，事有終始，知所先後，則近道矣。」性為本，體為末，本為重，末為輕，物無其本，如水無源，源無其物，則流不長，故曰：沃枝葉不加培根本。

似此本末輕重，已知之矣，然夫子只說後天假體不可毀傷為孝之始，卻未曾言及先天本性是為至孝者何也，蓋因夫子主張實踐論，而重證言，凡百事理，皆以近取諸身，遠取諸物，使人易知易皖，易見易證，易悟易行之常道為主旨，欲教人以登高自卑，由近而遠，由人道而至於天道，雖然言淺而意實深，並有悠遠之依據，可使人容易明白，容易實踐之常道也，只因大道之奧妙，固非一說而可知，且真經不能明載紙字上，只可處處暗藏真機以待末後三期真儒復興之用耳。

如離婁之「不孝有三，無後為大」孟子之「存其心養其性所以事天也」此言無非要使人知到天賦之本性，為人之本真，最宜尊重，無傷性德，無損本來，歸根復命於先天，老母方可謂之事天，才是純真之至孝耳，又如道也者，不可須臾離也，可離非道也，三人行必有我師焉，黃鳥丘隅等亦皆說本真之最貴者，且不可或離，焉可損傷乎。

由是觀之，夫子何嘗不言天性之不可損傷也哉，不過真天大道乃宇宙之絕對真理，千古秘法，為教外別傳絕不能明言直洩，是以吾佛之超世論，多採用言在此而意彼之方式，表面上不論說飾形容得如何透徹，而究竟之真意，卻不能明白指出，似乎反倒用文字言語，把其真理掩蓋起來一樣，密不輕言。故難窺其奧妙耳。

至於老子之絕對論，雖是以宇宙之自然，和大道之真理。統統似將水向漏斗中流出一般，並不隱秘，亦不掩藏，赤裸裸向世人來宣洩，但是其經文語句說法，卻使人感覺悠深玄奧而無辦法可以理解貫通的，雖不同於佛之「密不輕言」卻是「言不易知」既不易知自然理不易徹，不徹真理，何能實踐，假使強而行之，結果猶如雪中看山色，秋夜觀月華渺兮茫無從捉摸，所以夫子時以易知易行之人道引入而至於天道，雖不言出世法，而其世間法中無形地寓有出世法在焉。

「不孝有三，無後為大」此中藏意是言上天賦我靈性，下生東林要我們善體老母慈懷，代天宣化，救度眾生，率引後學歸宗認母，無後學者，則為大不孝之義也。「存其心，養其性」所以事天也，此也不外乎明為世間法，暗為出世法以為三期末後之伏機，正是暗藏人之本性受之於天，務要克己復禮，恒保本來面目，存之養之，使其圓明無虧，奉還天地，毋沽辱乎祖宗，毋遺咎於子孫，這才是事天而為至存之人也。

觀夫三期選佛，三教共訂章程(文中一部)。

「此回普渡收圓，尊重五倫八德，前番選舉天皇，老母示諭明白，時值午會延康，大道全歸火宅，悖了偷紀清修，不入選仙之列，最上一等佛仙，孝悌克全為則。立功立德立言，上品蓮台高絕，忠臣義士真夫，羅漢金剛等缺，謹厚守禮之儒，知恥立名立節，金仙一等加封，逍遙瑤圃金闕，婦女孝節雙成一品菩薩位設，克盡四德三從，二品三品各列......」由此章程看來，選佛有重五倫八德，孝悌克全為最上可知矣。

課　題

1.對後天父母當如何方稱大孝。

2.對先天父母當如何方稱至孝。

3.不孝有三，無後為大，明暗二義。

第八章　盡已盡性

1.盡己

人身一小天地也，萬物皆備於我矣，蓋吾人之性分中具有萬德萬善，良知良能，五眼六通，真知實慧，莫不其足，然落後天，理微氣顯，溺於聲色，蔽於物慾，只求知人而不求知己，知人知外謂之機智，知己知內謂之內明，外有一分機智，內必有一分不純，外有十分機智，內必有十分鑿喪，致使聰明衒於外內明昏於內，自蔽靈明，把自往中固有之萬德萬善，良知良能埋沒而不能用五眼六通，真智實慧錮蔽而不能通，則慧性不現，識神用事矣，自是迷真逐妄，執有著無，有無相生，煩惱相乘，心無所主，意似浮萍，背明入暗，一生顛倒，終不能得光明大道矣。

苟欲學佛行道，精神切勿衒露，機智切勿外用，少私寡慾，專求內明，行之日久，本性自見重明，心德自見流露，真佛正法，自見現前，豈但知人而已，天地古今，無所不知矣，此所謂盡性知命，克己復禮，自然性定心清，意靜神凝，氣回精進，丹結殊圓矣，所謂「金精既返黃金室，一顆明珠永不離」故修道之人，必先盡己盡性，而後盡人盡物，則萬物之道備矣。

聖人之性盡矣。

特引道德經第三十三章盡己章之一部份以明之：

「夫天地之化育，盡其道而已，聖王之明德，盡其心而已，盡道者陰陽也，天地非陰陽則不能盡道，盡心者誠明也，聖王非誠明，則不能盡心，是故天視萬物為一體，聖王視百姓為一心，視萬物一體者，於穆不已，大同無異未有聖凡大小之別也，視百姓為一心者，純一不離，天德無私，不以見聞耳目為用也，見聞耳目之用，非天德之良知，非誠明之實理，所見者有形其無形者，不可見也，所聞者有聲，其無聲者，不能聞也，此等見聞之用，乃見聞於外。未嘗見聞於內，不可謂之自知自勝之人也，如此而見之聞之者，未有不失其所者也(不失其所者，是謂不失其本真之至善地也)未有死而不亡者也。

2.死而不亡者壽

人之有生有死者，皆因精神外露，內不斷營謀設計，朝夕胡思亂想，以奪其精，外不離爭名奪利，縱欲敗度，日夜心煩意亂，以洩其氣，鑿其性，喪其心，迷其無，執其有，認妄為真，將真作假，求其末而害其本，所以有生必有死，大限到來，四大假合之體，四散分張，氣散神離，終入鬼關矣，此皆不能自知性命根源，不知培根固本，不能盡己之故耳。

修道之人，果能解得殺機顛倒之妙(所謂殺機顛倒者，譬如「心死神活，心活神死」這便是殺機顛倒之用也)既知其有顛倒之奇妙自當逆其機而修之，以脫死機而入於活機，豈可逸出生機而入於死機乎。

人能悟透此理則吾之性體虛靈，永保不昧，則我身可與太虛同體我之壽可與造化自然，我之心歷劫以常存所以謂之壽也。

赤文洞古經云

天得其真故長，地得其真故久，人得其真故壽，即此義也。

文中言死者，死其妄心也，不亡者，不亡其法性也，妄心既死法性自然常存，所以自古聖人，不以死為死而以不明道為死，不以生為生，而以明道為生，大道既明身雖死而其性不死，形雖亡而真我不亡所以我之法性，不何不生，不壞不滅，無古無今，永遠常在，雖不計其壽，而壽算無窮矣。

世人多不知保養先天真我之壽，徒知保養後天假身之壽，殊不知重假體之壽命而損先天之本真，如欲水之長流，而塞其本源一樣，先天本真既失，後天假體亦隨之而滅矣，到底身已死滅，魂受輪迴永不能超生了死，何能高登彼岸耶。

故修人必須去假除妄，恒守本真使本性圓明歸根復命，身雖死而其靈萬古不滅，如釋迦佛祖，太上者君，孔老聖人，真可謂死而不亡者壽矣。

課　題

1.何謂盡性知命。

2.何謂死而不亡者壽。

3.殺機顛倒之妙用。

4.聖人不以死為死以何為死。

5.聖人不以生為生以何為生。

第九章 順逆之道

古人云順天者昌，逆天者亡，順天者順天理也，逆天者逆天理也，天理者何即吾人之真性也，亦即是良心道心也，中庸云率性之謂道，順本性而行者即是順天理良心而行事也，所行悉屬正而無邪是以昌，不順本性而行，妄從人心血心用事者，即是違天理乖良心而行事也，作為總屬邪而無正，是以亡。

人之生也，由天而降，故曰降生，成仙成佛者由下而上，故曰上昇。古人云修道如同上高竿下來容易上時難，譬如順風揚帆順水行舟，自然是容易的，反之逆風架帆逆水行舟這就難上難了，故人生在世，隨落輪迴者十有九九，超生了死者，萬無一二，其故何也，蓋因真道逆行，猶如決江河之水使之奔流於高山之上也，且真道無形，無聲無臭，真空非空，是色非色，人是肉眼，肉眼只可見其有形不得見其無，故易曰「迎之而不見其首，隨之而不見其尾」不能明見其形，不能耳聞其聲，何能徹悟其真理，不明其真理，焉能生信心，不發堅信之心，雖肯下了死工夫，不下死工夫，何能逆水行舟耶，所謂順行則鬼，逆行則仙。

然水性雖本就下，但高山層樓亦可上昇，逆水行舟，雖進寸而退尺，然終能達到上流者何也，一以前程無路，大奮凌雲之志，一以處身低弱，大發鷹揚之心，孔子厄於陳蔡，顧二三子曰陳蔡之間，丘之幸也，二三子皆幸也，當知刺激乃發奮之張本，但修道雖說逆風駛船果能用至誠之心發凌雲之志，卻不是如挾泰山以超北海之難也，觀夫孔孟之書，教人以忠信禮義廉恥三綱五常，人倫道德修齊治平，私自雖多總不外乎平易世間之常道，平坦無奮，易知易行，不論男女老幼皆可容易行之。

古哲云「定得心上之本來，方可言了心，盡得世間之常道，才堪論出世。」如釋教經典所說佛理，佛法雖有千經萬典，萬法千門，細心究之亦皆是平平易易，並無有素隱行怪異端之事也，有志於斯道者，一悟之下萬法皆通，何嘗有什麼至准之事，而有不能行者乎。

至於老子道德經，亦未嘗言及拙填之法，亦只是清淨身心，去除物慾，知虛無之妙，悟執相之非，有為之無益，無為之實得等之性功修法亦非難知難行之難事，惟有紅陽期代因為大道極其隱秘，乃單獨傳授，且要先修後得，雖有志於修道之人，但無明師開悟，真經又不在紙字上，實難窺其大道之端倪，茫茫無頭緒，無從捉摸，不知何從修起，故當時求道者流，因求道心切，窮思極想，魏伯陽道人，乃發明抽填之法，取坎填離，降龍伏虎，逆水昇天，鉛汞相投，嬰奼相會，安爐立鼎，文烹武煉種種修命工夫，但此種修法備極困難，只修命功而不修性功，還屬中乘，故難超生了死，故古人要求仙學道，成仙成佛者必須經過三大阿僧祇劫，才能成道，不如修性功者，此乃性命雙修之法，是為上乘，且修法平易，易修易行，在家出家，在塵離塵，容易自覺覺他，行功立德，救渡眾生不為獨善其身，兼之先得後修，竅妙一開，其智立現，所謂一法通時萬法通，更可謂易中易也。

道不遠人，佛在吾心，何用遠求只在心頭，求心求佛，唯有誠信二字。

一心能向道，萬惡自消除。

人人有卷無字經，不用紙筆墨寫成，

展開原來無一字，晝夜四時放光明，

真經不與紙經同，紙上尋經枉用功，

有人參透其中意，安在巍巍不動中。

辛勤三五年，快活千萬春，

受得苦中苦，方為人上人。

試看釋迦棄皇位，苦練雪山，黃帝捨江山，訪道崆峒，張良辭國師，學道赤松，鐘離辭將軍，隱修終南，呂祖師、韓湘子、羅念菴皆狀元宰相去富貴而求仙，觀音古佛，文殊菩薩，普賢菩薩，犁山母、劉素真、何仙姑皆是皇姑宮主之身而悟道。

課　題

1.修道何以謂之逆行。

2.修命功是怎麼修。

3.性命雙修是怎麼修。

4.古今修道何以必須經過三大阿僧祇劫。

第十章　嚴守戒律

1.何謂戒律

戒者兢兢戒慎之謂也。律者紀綱規律，即規矩準繩之義也。國家立法，令人遵行，謂之法律，佛經聖典制定皈戒，令人嚴守謂之戒律。佛有三皈五戒，儒有三綱五常，三戒四勿，三畏九思。道有三花五氣，三清五行此皆為修道之規矩準繩也，應慎始厥終兢兢戒慎，而不可放逸是謂之戒律，他如淨三業，戒五葷三厭，五魔三毒，七情六慾，三心四相，十惡八邪等亦應始終戒備，勿被侵染此亦不外乎戒律之謂也。

2.戒律何為

夫戒律者乃修道人之繩墨也，蓋修道貴乎真知實行，不真知而妄行者猶如盲人騎瞎馬，但漠然而不知險，既真知而不行者，有如礎潤兩意，卻寂然而不能言，是故修道者，雖廣覽經書，博通經論，受師指傳竅妙，前賢講解備詳，知雖是徹頭徹尾，行則又不三不四，雖知似無知，雖行猶無行，大道之難就，仙佛之難成者皆因不能嚴守戒律之故也，是以三教莫不首重此戒律，故佛有三皈五戒，儒有三綱五常，道有三花五氣是為制教之大經為修道人之真師也，故當時如來佛將入滅之時，指「波羅提木義」(譯戒律)以為眾徒之真師者良有由也。

夫釋佛之經典，為經律論三藏，經藏與論藏為化教，律藏則為制教，化教者乃教人之理智，啟發人之良知良能，使人知天道之玄奧精微，人性之來源出處，性命之先後真假，身心之本末輕重造化之玄妙，還無之功夫是為道問學之化教也，修道之人，往往只求多知多能，而不顧真行實踐，終屬口頭禪而已耳，如鱷魚吞經，雖滿腹經書，豈能成道耶。故律藏之制教為經藏之中心，為修道者無相之真師者，蓋因制教能制人之血心，能繩人之妄念，能使人戰戰兢兢，不敢踰規越矩，能話人躬行實踐，不敢恣意妄為，是以此戒律之功用，相等於儒教之慎獨工夫，雖在不目不聞之地，亦能中心警惕，兢兢戒慎自繩其心，足可以令人化為意誠心正之君子，才能眾善奉行，饒益眾生，從化教所學來之教法，依此戒律來助成實踐行功纔可以邁入真修之本格以自覺覺他度己度人得道成道成聖成佛之首功也。

三皈：佛＝參修真如妙性佛(元神佛寶)

法＝參悟佛性，發出妙智慧(元氣法寶)

僧＝依智慧悟道精進力行(元精僧寶)

五戒：

殺＝戒殺生害命，螻蟻昆虫雖小勿傷，勿存凶心毒意，體天好生之德。

盜＝戒盜者戒偷物奪財也，修道人雖無雞鳴狗盜之行為，一草一木一針一線亦不可私取，常存廉潔之心。

淫＝戒邪事淫行，雖無踰牆苟合之舉，不可談淫污之言不可眼觀邪色，不可意追邪情，常學仙佛清淨之身。

酒＝戒酒肉者，雖無腥葷肥瘦主食亦不可食濃厚之滋味，勿嫌淡薄菜疏，常存萬物一體之心。

妄＝戒妄語者，禁止妄言亂語也，修道人雖無囂囂之說，然許人一物，約人一事，要言行相顧，內外無欺，常法陰陽一定之序。

三綱：君為臣綱

父為子綱

夫為妻綱

五常：仁義禮智信(三綱五常說明，本程第二章參照)

三戒：少時戒色

壯時戒鬥

老時戒貪得

三畏：畏天命

畏大人

畏聖人之言

三花：精＝鉛花

氣＝銀花

神＝金花

三清：上清＝煉精化氣返上清

太清＝煉氣化神返太清

玉清＝煉神化虛返玉清

淨三業：身業＝戒殺、盜、淫以淨身業

口業＝戒妄語，綺語、兩舌、惡口以淨口業

意業＝戒食嗔除邪念以淨意業

四勿：非禮勿視

非禮勿聽

非禮勿言

非禮勿動

三厭：天厭＝飛禽類

地厭＝走獸類

水厭＝水族類

五葷：蔥＝傷腎耗水氣

韭＝傷肝耗木氣

薤＝傷脾困土氣

蒜＝傷心滅火氣

渠＝傷肺散金氣

五氣：肝木青氣　東方青帝

肺金白氣　西方白帝

心火赤氣　南方赤帝

腎水黑氣　北方黑帝

脾土黃氣　中央黃帝

五行：金木水火土(與五氣同)

九思：視思明

聽思聰

色思溫

貌思恭

言思忠

事思敬

疑思問

憤思難

見得思義

三毒：生魂名彭琚管上焦居玉枕關

覺魂名彭瓊管中焦居夾脊關

靈魂名彭(王喬)管下焦居尾閭關

五魔：貪淫＝洛書地六屬癸水為交感之精其性貪求美色貪淫以傷精則水虧。

貪財＝地八屬乙木為氣質之性貪求富豪因貪財以傷性則木虧。

貪貴＝地二屬丁火為思慮之神性貪求榮貴貪貴以傷神則火虧。

貪殺＝地四屬金為無情其性貪求酒肉貪殺以傷情則金虧也。

貪勝＝地十屬已土為私意之神其性貪求高大貪勝以傷氣劇土虧。

七情：喜＝喜多傷心

怒＝怒多傷肝

哀＝哀多傷肺

懼＝懼多傷膽

愛＝愛多傷神

惡＝惡多傷情

欲＝欲多傷脾

即是耳目口鼻身意之六根，所見所聞所感所觸而生愛慾塵勞藤蔽本性，助長血心識神，胡思亂想

，妄作妄為以耗六神，使人墮六道輪迴此六慾又稱六識、六虛、六賊。

(詳細說明第二程第八章參照)

三心：過去心＝不可存。過去舊事莫再想起，不可留為渣滓。

現在心＝不可有，事來即現事去隨空，勿繫於心。

未來心＝不可起，未來之事莫豫為測度妄希幻望徒勞心思了無實際，金剛經所謂「未來休指望，過去莫思量」則欲了此三心之謂也。

四相：我　相

人　相

眾生相

壽者相

第二程第八章參照

八邪：貪嗔癡愛

酒色財氣

三教皈戒異名同義對照

釋　儒　道

五戒：殺不戒殺則不仁而缺木肝膽受傷矣

盜不戒盜則無義而缺金肺腸受傷矣

淫不戒淫則無禮而缺火心受傷矣

酒不戒酒則無智而缺水腎胱受傷矣

妄不戒妄語則無信而缺土脾胃受傷矣

課　題

1.何謂制教何謂化教

2.修道者何以要用戒律為師

第十一章　外功內果

1.外　功

外功者外王之學也，成人覺他，度人度世，救度眾生，挽回人心，化行俗美，維護世道，代天宣化，闡揚道宗，開荒下種，廣設慈舟，天命為重，佛法為尊，善言美行為寶，遵師重道為心，守戒依法，忠貞不阿，無往相布施，無計量功果，六萬年來因果重重，萬世積孽冤債累累，非功而魔怎清，無德而孽怎解，故修道者，應極力精進捨財助道，捨身辦道，上則代行天道，中則維持世道，下則實行人道，行時時之方便，作種種之陰功，化宿孽於無形，積餘慶於身後，此則立外功也。

夫修道要有三千功八百果方算功行圓滿，才能成道，所謂三千功八百果者，乃人道之功一千，世道之功一千，天道之功一千是謂由人道而至於天道合而為三千功也。

1.人道之功者何則濟人飢寒，極人困苦贈藥施茶，濟困扶危化惡為善，化愚為賢，修橋鋪路益世利民或助冠婚喪葬，或讎鰥寡孤獨等等辦夠則一千即為人道之功一千也。

2.世道之功，際此末世，人心反常，殺盜淫邪，好巧詭詐，禍國殧民，忤逆不孝，長幼無倫，平等自由，廢綱絕紀，自由戀愛，廢紀亂倫，作奸犯科，行同禽獸，世道之衰，至於此浩劫之興，良可慨嘆，有道有德之人有才有學之士，此時應振臂崛起，以身作則，代天宣化，發揚聖道，印善書，談道論德，化轉人心，挽回世道，喚醒愚迷，挽救頹風，功足一千者，即為世道之功一千也。

3.天道之功：當此三期劫至，萬法皆末之秋，人心大見反常，世道淪於亡滅之候，上天慈悲大開普渡，普救三曹，特降真道，救心救劫救教，闢開小混沌之浩劫，創造大景運之大同，諸天神聖席不暫煖，千佛萬祖，日夜無休，為救殘靈，慰安母心，吾們有緣，得逢真道，得遇明師，應知天命為貴，使命為重，代天行化。化益眾生，開荒闡道，多設慈航，捨財助道，捨身救世，宏道新民，不辭勞苦，不畏艱難，迎上接下，共估收圓如此辦足一千則為天道之功一千也，此即所謂之三千功也。

然外功既立倘內果不修，則生死不休輪迴難脫，有功無果，還屬中小乘，不過成為氣天之神或享人間洪福而已，不能超凡入聖成仙成佛享受無生無死之清福，難免生死之輪迴，故必須受過明師指授真傳得明大道，知性根之來源造化之妙理，順流而下由理而氣，而象之遞變之修法，此等修功是謂之內果也。

2.內　果(八百果)

內果者，內聖之畢也，由後天而返先天，由下而上，由末而始，實行九轉還丹之修煉功夫也，先要掃除三心四相，鎮定心猴意馬，會合三佛六神，煉魂制魄，清淨六根，掃盡八邪，放下萬緣，歇止妄念使三華聚鼎，五氣朝元，丟掉氣象之人心血心，求回菩提清淨道心，實行九節工程，精誠修煉，修到工夫純熟，則謂之九轉還丹每轉得果九十共成九九之數，是則所謂八百果也。

何謂九節功夫

1.築基　2.燎己　3.探藥　4.得藥　5.進火　6.烹煉　7.溫養　8.沫浴　9.退符

△築基：夫築基者乃上丹之時端身正坐必使玄關丹田一氣相接，任督二脈周流通，二目微合，絕慮忘思，默然靜坐，守至靜極生動丹田氣息溫煖即謂之築基，依此修煉得果九十也。

△煉己：煉己者乃提防心意忘動，有損地基，必將心中的所有私慘除盡，勿動春心，塞斷橐籥，方可使道心純靜心既純靜則週身之精氣，悉聚於丹田即謂之煉己，依此修煉得果九十也。

△採藥：採藥者由築基煉己所修煉聚於丹田之精氣借仗孫悟空之金箍棒打開三關，借來豬八戒之釘耙，扒開九竅把真精至寶，收做三車撞入黃河，直通三關，串過九竅入黃房會她女是謂逆水昇天，抽坎填離，鉛汞相投，嬰她相會，金木交並，龜蛇盤結，倒轉乾坤，返本還元，由後天而返先天，此則所謂採藥丹者是也，依此修煉得果九十也。

從此得藥入爐由是進火、烹煉、溫養、沐浴、退符節節功夫修煉成就則九九之數，此便是九節功夫，九轉還丹之道也。(修煉法詳細說明詳載在第二程第十六章)

本　章　要　旨

1.何謂三千功

2.何謂八百果

3.何謂九節功夫

4.何謂九九之數

第十二章　五步工夫與三覺

1.儒之五步工夫

五步工夫者，則定靜安慮得是也。欲行此工夫者必得受明師指傳妙竅，知性理之來源止宿至善地，識無中之妙有，無相之妙休在，然後清心寡慾，守顏子之四勿，依曾子之三省，體論語之思無邪，常止於「如是」處，則性定神明，克己復禮自能由有思而入無思，由有為而入於無為，戒斷淫念去除雜慾，放下萬緣，歇止妄心，行住坐臥，心靜意清，神明現前，明善復初，萬念俱寂，萬法歸一，定止於至善，能知止而后可得定靜安慮得之工夫。

a.知止而後有定

人生降生以來，六萬餘年矣，大道廢、仁義出、仁義亡、世道衰，天下貿貿歧路亡羊，莫知所之了，務凡者、溺愛河、沉慾海、務修者、明師難遇，性理難明，真傳奧秘，鐵壁銅牆，不得其門入皆不知所止，止非其所，如助長揠苗，或白首無成，望洋而返不知所止者，若孤造獨諸者，還無害於世，止非其所者，則以訛傳訛，流毒無窮也，有志修道者，必先求其真知，真知而後真行，真知者知至善之所在也，真行者，止於至善而不遷也，苟能止而不遷則身心皆獲大定矣，「知」入為手，「止」為工夫「定」為效驗，故曰知止而后有定。

b.定而后能靜

靜者心既定止，自然躁妄盡釋，萬慮俱清，妄心頓息，見幻景而不動，感萬事而不搖，心靜神逸，性定理明，寂然不動，廓然無礙，恰似止水澄潭，青空明月，有如蘊玉以山輝，淵含珠而川媚，道實於中，德華於外，此周茂叔霽月光風，顏夫子簞瓢陋巷時也。

靜者心不動神不遷，念不起，慾不生，心靜則氣調和行住坐臥，言笑舉止，肅焉威儀儼然道貌，世靜則民安物阜，化行俗美社會和平，周旋應接雍焉嗥燦然盛世矣。

c.靜而後能安

安者性靜神明疑雲掃盡處心泰然，從容中道，不勉而中不思而萬得，言行一如動靜不二，此孔子從心所欲不踰矩，孟子取之左右逢其源，辭書曰文思安安時也，心常泰定。意總安舒，心曠神恰寬如滄海，不澄而自清，攪之而不濁，性似明月，心如明鑑，一塵不染，一事不擾，由止而定，由定而靜，由靜而安，功夫至此，則物慾全消，氣稟悉化，內外貞潔，天真獨露，寂然不動之道體立矣，感而遂通之德用全矣，心常安則精神清明，而身心舒泰，世常安則萬事俱理，而世道安康矣。

d.安而後能慮

上述由定而靜而安者，乃由動而入靜，靜極而生動，動而生其心是謂之觀，返觀內照，去妄存真，反情合性，除誠假相，建立法相，攝萬殊而歸一本以立大學之體慮者，率由本真之實體，所生發之實智，辨是非，別善惡，分邪正，識真妄為立身之經論為處世之型範寶鑑常明，美惡自照，衡權常平，毫釐無差明德具足，慧光常明，不慮而知，所行悉當，雖寂然而不動，乃有感而遂通以達大學之大用道體德用悉備，良知良能俱全無事則萬慮俱寂，有事則無慮不當，藏器待時，窮則獨善其身，達則兼善天下，行化則親民新民，窮居則自立無損正已化人行止自在，無入而不自得矣。

e.慮而後能得

以上定靜安慮之功夫，經已明體達用，體既無不俱，用自無不周，則大人之學成矣，大人之道得矣。知止大學之入手，定靜安慮則為造詣效驗之功夫也。

能得者，大學之成就也，各項條目，至此一結，如果安而不慮，刖有靜而無動，有禪而無觀，有如死灰槁木，動靜不能互生，歇動不能一如，則不見造詣之功，便無有達用之妙矣。

慮而不安者，則有動而無靜，有觀而無禪，則動靜無憑，躁妄多失，由安而慮，則體立用行大學之道得矣，故曰慮而後能得。

2.釋之三覺(三步工夫)

a.體知本覺

本覺者，是謂本來之面目也，菩提自性，本來清靜，具有萬善萬德，良知良能，五眼八通，本來無思無慮，無識無知實無所不思，無所不慮，無所不識，無所不知，雖是寂然不動乃有感而遂通，萬能之所出，萬法之所由生，般若妙智慧則在此中耳。

b.發展始覺

依本覺之善德，良知良能之實智，為內薰和教法之外薰而生妙智慧。使邪念漸去，妄心漸息，儒所謂人欲淨盡，天理流行自然發現真本心，正覺力，此便是去妄為真出迷入悟之階段，自性自度之過程也。

c.達究意覺

達究意覺者，由於始覺發展，而至於生發妙智慧，以此妙智慧，極力修持，滅盡十種眾生心，度回本來固有之菩提心，使其復返與本覺一致者，便不超絲毫之妄心，不生半點之妄相，無執無惑，此則達到本然之全真也。

儒之五步工夫：釋之三覺(三步工夫)

定靜︰體知本覺

安慮︰發展始覺

得　︰達究意覺

本　章　要　項

1.不知所止何害

2.止非所止何害

3.有禪而觀則如何

4.有觀而無禪則如何

第十三章　去疑解惑

1.疑惑乃人生之大障礙

事物有真假，人亦有假真，理有虛實，事亦有真偽不辯其真偽虛實，則謂之惑，有惑而不能決斷則謂之疑，疑惑二字乃人生之一大障礙也，欲無此疑惑者必須真假認得明白，虛實看得透徹是非分得清楚，真偽辯得分明，則善惡邪正立判還有何惑，既無所惑則取捨去就成竹在胸自可立斷還有何疑也。

故此疑惑二字，亦不可有，亦不可無，對於事理之真實者應無有疑惑，若有疑惑則失於真而惑於假矣，對於事理之虛偽者則不可無有疑惑若無疑惑則認虛偽以為真誤入歧途矣。

總而言之，疑惑二字，悉由於不辯真假，不明虛實而起，故欲無此疑惑者必須認明真假辯財虛實，何以致此，惟有求得真道求回性理本心而已耳。

2.性理真道

性理真道者，乃天命之真理也，賦與吾人為本性故中庸云「天命之謂性」此性理中本具有良知良能，真智妙慧，五眼六通，雖寂然不動，乃有感而遂通，無所不知，無所不明，何有真假之不分焉，有虛實之不辯，真假虛實既辯明則惑何從面生惑既不生，疑目無有，自然剛毅果斷，去妄存真，率性而行，免入疑惑歧途矣。

故曰「率性之謂道」人各有性，性則人之大道，人之所以為人端賴有此性，人之所以為完人端賴斯道，天之大，地之厚，亦不能逸出此道也，真天理即是真本性，真本性即是真大道，人能恢復如是之本性，即是真人，聖賢仙佛皆由此出焉，昧此如是之本性，則是假人，眾生鬼禽從此而入矣。

古之聖賢仙佛立言設教闡明性理真傳心印大法，證據確鑿如孔子之述而不作，祖述堯舜憲章，文武上律天時，下襲水土其所立言，莫不是根據天地之至理，造化之經論決無一點虛偽，悉者描寫自然事實，毫無虛談空論，釋佛之立言，三藏十二部之聖經妙理，皆是自證自悟之實理，如金剛經一部乃吾佛自心實證之如來心法，此乃天地萬古之奇秘，佛聖傳燈之秘寶也。

依此人生大道，決無可疑自無有惑，疑惑二字自然清波於無形矣！

3.去疑解惑

修道之人首要認明真理，去除虛假妄心，求得真實本性，心燈常明。慧劍在手，轉識為智，逐妄求真，發宏誓大愁，立誠正信心，見惑即解，見疑即去，勇往邁進，精誠虔修，有何魔孽之可入，有何邪惑之可侵哉。

但世人往往自作聰明，執相迷真，以真理為虛誕，以聖經為異端，以名教為迂腐，以邪說為文明，語以聖理真道，則目為迷信。

當避聞及揚墨之言則視為奇貨爭趨，所謂黃鐘毀棄，瓦釜雷鳴世道之衰皆由人心所自致耳。

殊不知聰明為聰明誤，如讀幾本新書，稍得一知半解，便自以為文新明，新頭腦自居，亦不窮究真假虛實，禍福利害，只管盲從，邪說異端，妄逐時世潮流，若與之講道德說仁義，雖不見其掌耳，他卻是聽而不聞且大言不慙，妄加毀斜此謂之理障。

若聞其淫詞艷語，跳舞公妻之言，雖未見其破口，他早已神情脈脈破顏而笑了，此等人往往自認為文明中的巨擘，自誇為社交上的明星，卻不自知墮惑入迷，偏信旁門小術，好新奇，喜怪異，誤入邪途，一失足成千古恨矣，此謂之孽障。

又有修道者，名雖修道，並不加細心研討，只略知皮毛，便自以為造詣淵深，道既得了，修功積了，以為大道如斯而已，學亦只此而已，殊不知只探皮毛外學，不明真空妙理，還是著相外求，著妄迷真，偶遇天考魔考便疑三惑四退縮不前，若遇外道蛇惑，則偏信邪術怪法迷人邪途，萬劫不能翻身，且累及九玄七祖，同墜深淵，成為千古不孝之罪人矣，豈不哀哉，誠能斬斷一切疑惑，只認道真理真，埋頭攻苦，堅持到底，真誠實修，蒼穹有鑒，神其格思，天心佑之，皇天豈有負人哉，中庸云誠則明矣，信不訣也。

本章注意　要點

1.疑惑由何生發

2.欲了此疑惑二字當何

3.疑惑有何利害

第十四章　考魔

1.考魔之意義

「考」者考驗也，考驗其真偽也，所以增益其所不能也，「魔」者魔難也，魔難其意志，所以減少其過失也。語云不受考驗不成佛，不受魔難不成道，故有真道必有真考，不考則真偽難辨不魔則過失難改，不但修道如斯，自古以來凡為國家棟樑之大材，或作中流砥柱之大器或建立大業之偉人，或掌持世道之英傑，莫不備嘗辛英，考魔並受。

孟子云「故天將降大任於是人也，必先苦其心志，勞其筋骨，餓其體膚空乏其身，行弗亂其所為，所以動心忍性，增益其所不能」由此觀之，此考魔周折乃佛聖神仙，大材大器者必經歷之階梯也。觀夫釋迦有割截身體之魔考，妙善公主有火厄及殺身之險禍，孔聖有畏匡絕糧之災，神光有立雪斷臂之英，邱祖大餓七十二次，劉備有當陽之慘敗，韓信有跨下之辱，張良有進履之謙。神聖仙佛，王公將相，莫不歷受考卻魔難而成者也。

2.考魔之種類及來因

a.天考

渺茫宇宙，浩大乾坤，道德見棄，禮教盡衰，人心不齊，浩劫將至，欲挽轉人心，維持世道，非真天大道而莫屬，然天不言，地不語必待人來宏道，非道可以宏人，上天特降真道，必生濟世之人代天宣化，顯揚道宗，故必須選拔賢能，委以重任，且欲由此三期劫期間中選拔三千六百聖，四萬八千賢，無有考驗，何能見其本真，焉知修道是否真誠，意志有無堅決，動心忍性如何忍辱持戒何若。大加魔難嚴行考煉，此乃選精拔萃之用意，原為愛護之慈心，並非故意為難，無端苦人也。

考有順考、逆考、有情考、無情考或借事考，或借災考，病考、風考、內考、外考種種不一舉凡富貴亨通財為順考，貧苦災病是為逆考，逆考易悟，順考難覺，故修道人。當發沖天大志須立堅決信心，忍辱耐苦，任考不退，任魔不屈，愈考愈堅，愈魔愈固，所謂「真金經火煉千回，此物原來七寶魁」這才是真人耳。

b.魔考

魔考有生前夙孽之魔考，即是數世之積孽是也，有今生招惹之魔障即內心魔障，或外來魔障是也。

人生降世以來，六萬餘年矣，其間生死輪迴未免造下重重罪孽結了無數債賬，自然有冤報冤，有仇報仇，有未解者，世世糾纏不了，永遠仇討不休，愈結愈多，愈解愈紛，此所謂之不了緣者也。

今生之魔障何來，蓋因人落後天，理微氣顯，道心隱晦，血心用事，慾盛理衰，舉止不合常道，行動多踰規矩，輕舉妄動，驕矜猖狂，心思失當，作為顛倒，難免愆尤滋生業障，由是而生了，自己內心既有魔障，自生貪妄驕奢，放肆橫行，妄起邪念，妄求非份，外魔乘機而入竅內外結託興波作浪，招惹是非，即成魔考矣。

方今值此三期末會，六萬年來一次總清算，不論新仇舊恨總要清償，不得再拖延下去了，試觀近十數年來，天災之頻數地變之怪異人禍之慘酷，層見詠出綿綿不休，此乃大清算前奏之現象也，將來浩劫降臨，小混沌開幕之際，內魔外考，天魔、地魔，內外連結成為本格的大清算，大收殺之慘禍恐難倖免矣。

3.考魔何以解脫

天考之來也，雖云由天而降，實是半由修道者持心不謹，信道不篤，見難思遷，遇考而懼，易反易覆，易動易惑所招致也，苟能認理實修，一心無二，勇往邁進，排除萬難，煽惑不動，邪說不入，不尚新奇，不貪小利，毋欲述，毋貪功，逢考忍受，遇難不怕，只有一心並無二念，堅持到底，死守善道，則天考不消而自消矣。

魔考之來也，皆由人自始耳，魔考有夙孽考，有外魔考，有內魔考，修道之人必須真心向道，失志真修，慎守規戒，行功立德，以償夙孽，清還宿債，解脫數世因果，即夙孽自消矣。

繼而實修內功，速除心中之十惡八邪，毛病脾氣，邪思妄念，除去人心血心復歸清淨本心，則內魔滅矣，內魔既滅，外魔自是無機可乘，無緣可入，即魔考自然不消而自消矣。

4.消災殃浩劫

災殃浩劫乃人心所造成，非天所造成者也，雖說上天道劫並降，若夫道者純是上天所降而劫卻是上天應人心之要求，而助緣以成其規，使人自作自受耳，故曰天作孽猶可違，自作孽不可活，即此之謂也。

道是救護善良的，人能如上文第三節考魔解脫之方法，真誠實修，則妄心慾念除盡，內外魔孽盡消，則本來至善之良心自然與道合一而獲救矣，故曰道能救劫。

劫是來收殺魔孽的，內心既無魔孽之存在，則天魔外魔何敢相侵，自然災殃浩劫可以脫矣。

一點靈台萬丈魔，等開半步也難過。

漫言見怪還無怪，沒奈何時沒奈何。

忍耐存心一著高，千災萬病一齊清。

絲毫不超貪嗔念，脫劫輪迴禍不招。

心生種種魔生，心滅種種魔滅。

本章之要點

1.天考招致原因

2.魔考招來原因

3.欲冤天考應如何

4.脫魔考之法如何

第十五章　文化與世道之利害關係

文化之利害，關于世道之盛衰，國家之興廢，社會之潮流風俗之美惡，人心之良否，道德之存亡，莫有不關於文化之良否優劣，而左右之也，觀夫陳琳之一檄，操賊立愈頭風，此文章之警剔人之深矣。

子房一篇散楚歌，八千兵散走奔波，此文章可以喚起情思者明矣觀數句童謠終為滅楚之功(隔壁搖鈴，只聞其聲，不見其形，富貴不還鄉，如錦衣夜行)此歌謠足可動人情性者又明矣。

如諸葛武侯，只費一篇言詞，便把王公大臣之王朗，罵死於馬下，只用片紙之書，一則氣死大都督周公瑾，一則辱死大元戒曹子丹，可見文化善能衝激人之無明，使其怒火中燒，可比勾魂奪魄之追魂咒耳，關睢之詠，使世世得見周文紀綱之正，王化之盛，又可知矣，雞鳴之詩，足見賢妃知禮，關懷於國家正事而不貪於私情逸欲，此詩一出風化全國婦女，化行俗美，所以大周之興盛，冠絕於萬古者，有自來矣。

衛鳳鄭聲，詩樂淫亂，故有七子之母，猶不能安其室，此非文化之荼毒歟。其他一言一語可以安邦定國，一詩一詞，可以旋乾轉坤者非無其人也。

夫文化之警惕人心，激發情性，有如此深甚之利害，故吾人須知上天授我以真智，倉頡夫子教我以文字，五教聖人傳我以經書，周公約我以禮樂者其趣旨何在耶，蓋因天何言哉地何言，非假我人之明智，言語文字，詩詞歌賦文章言論等之文化用來化世利民代天宣化，覺頑化迷，上代　皇天，敦化乾坤，下助聖王湊理國政，維持世道，風範人心調和風氣，挽回天心，假使人人知道吾人日夜孜孜寒窗刺股，以求學問，卻是為何須知孟夫子所說「學問之道無他，求其放心而已耳」所謂放心者，乃言吾人之本心，由天所賦即吾們之本性，萬靈之命根，智能之源泉，一落後天，為氣稟所拘，物慾所蔽，昏迷暗昧。歧路亡羊，莫知所之，遂至迷真逐妄，不知天命之所在，使命為何物，堯曰不督命無以為君子也，雖讀聖賢之書，往往違背天命侮慢聖言，徒待筆鋒銳利，擅竊神聖典章，玩弄文墨，筆花果能吐焰，妄揮恬管孤毛勝似金鎗，信口雌黃，舌吐紅蓮，那管事之邪正曲真，任意言論，筆逞剛刀，焉知人之是非生死。

因此使弱小者，蒙污被垢，含冤莫訴，負屈莫伸，因此使強梁者含血噴天，惡毒不止，唇氣莫過，因此社會昏暗污濁，善者無以為保壘，惡者無以為警懼。

因此人心趨下反常，無道德可以依皈，無正軌可以遵循，末世風行，全面草偃，道德廢盡，綱常盡衰，冠履倒置，倫理反常，真心退避三舍，上帝忍淚讓權，人與人爭，國與國鬥，鬼與妖亂，魔與魔殺。天下凶凶，莫知所以人心不古，浩劫由來悉基於此也歟。

此作俑者，其誰之過歟，誰可謂文化操券之文人而讀者之士子，亦難辭其咎耳，蓋因讀書者流，何以心志污下，若非專門著作淫詞艷語，描盡風情穢褻之小說者，就說無有趣味，天以貞之理為命，人物得之則為智之生。

不足悅目騁懷，不肯寓目。若非博載攻人之短，謗人之非之雜誌者，他就視為無有魂膽，不足以快意舒情，不堪供讀，偶有賢書正傳詞嚴之書者，他則目為乾燥無味，不肯寓目而作者，只知逢迎顧客之歡心而不思波及社會人心之影響何如，誣民惑世，傷風敗俗，罪何可逭，自己喪失良心，損傷陰德，獨不知自哀也哉，噫！世風之頹敗人心之反常，此致禍之遠因不待喋喋為也，凡有涉獵於文教之文人士子皆難辭其責也，詩曰天生蒸民有物有則民之秉彝好是懿德。」

吾人須知上天，命我們下東林者為的是來益世利民的，不是要來毒世誣民的，又命聖人傳我經書，仙佛留下，經典須知不是為吾們苟圖衣食爭名奪利而設也，非為破壞世道荼毒萬姓而傳也，勿以經書為求利祿之津梁，勿以佛典為圖口腹之牌照，莫以雄談闊論為亂世害民之兇鋒，莫以淫文艷語以戕世道人心之利刃，只要一言一語，可以匡扶世道人心。一字一句適足興邦利國，這才可以稱為「顧諟天之明命，克明峻德」之人也。

古哲云「天賢一人以誨眾人之愚，而世反為所長，以形人之短」是吾憂也，顧我職掌文化之文人學士，善體天心，體上天好生之德聖賢仁愛之心，仙佛慈悲之念當為不辱，慈命之孝子，勿作侮慢文教之罪人，斯可也已。

蓋聖經賢傳佛典道書，經中深藏玄奧，言下隱秘真傳在在妙諦，處處天機，自大道隱晦以來千餘年矣，其間博學之人高明之士，雖不可以車載斗量，但是不論任何明哲過人，學貫古今，亦只是空誦虛文只採皮毛而已，望梅雖能止渴，隔靴何能搔癢，真理妙義，極其隱微，誰能洞悉箇中之奧妙耶。

際此人心反常，綱常大變，道德淪亡世道寢衰至此極矣，物極則反，末而還初，週而復始，天運循環，理固然也，今也三期末會浩劫將臨，真道降世，真理顯現，正法重光上天慈悲洩盡千古秘傳，三千年來聖經佛典之奧秘今日才得直探本源大闡真道遍傳天下，普渡三曹，分判玉石，辨別善惡，人心轉機，真儒復興，萬民沐德，五教歸宗，萬教平收在此時也。

儒門士子各教門徒幸逢千載一遇之機緣，須知天命之轉移切勿固執門戶之成見，悔悟從來之謬見，速求真道，深究真詮，代天行道發揚文化，大闡宗風，化愚為賢，化惡為善，化眾生為新民，化娑婆為極樂，此乃儒門士子各教門徒操文化之機權者，建不世之奇功之時也，時乎，時乎，良機勿失，日月易逝，歲不我與，枕倫紙以待旦，抱管城以從我，庶乎使於東林不辱母命，方可謂之克肖令子也歟。

本章之主眼

1.文化具有什麼偉力

2.文化頹敗變質之原因在那裡

3.聖人製字傳經留典是何目的

4.我們下東林為什麼目的

5.此時何以為文人士子建不世奇功的時

第三篇第十六章　真修實學

1.隨緣修道

修道是為自己的性命，生死大事，出苦海，脫浩劫，超生了死，免受輪迴，求回本心，修復本性而修的，並不是為他人效勞為權勢所迫而修的，也不是為爭權奪利，沽名釣譽自欺欺人虛掛招牌而假修的。

所以必須隨緣而修，隨遇而安，貧也要真修實學，富也要真修實學，窮也要如是修道亦要如是學，不論風雨寒暑，風波患難總要死守善道，絕不可中輟，現在三場大考的最末場，成敗昇降，在此一關，切勿以耶糟糠燉的火焰，在燉時，熱烘烘，紅焰焰一日被風移動，便支離滅裂而灰冷，雖然道在隱時，暫時停頓，以觀萬魔之變，便以為道已收起了，把熱騰騰的求道心一變而為冷冰這便遭受了「傾而覆之」的大悲運了，不但自己墜落，九玄七祖亦同墜矣。

修道之人此時正當努力潛修，精心研究靜養身心，修復本性，養精蓄銳以待時來有日，這真道自有宏顯之日，那時大揮力量，代天宣化，力行布施，救度眾生，行功立德的機運自來矣，聖人云「窮則獨善其身，達則兼善天下」則此謂也。夫修道最要真修實學，要真修實學者貴乎實悟。

2.修道貴乎實悟

修道者不能實悟何能自覺，不能自覺何能覺他，自己且不能救焉能救度眾生，夫欲自救者必先得明師點開竅妙，次依經典文字為引導必須悟得真實處，即金剛經所謂「如是處」「應作如是觀」是也，依此真實處而實修，方才得證無上菩提，而發真實之妙智慧這就是吾佛所謂「般若智」者此也，此般若智乃由真實本心所發出之實智，亦即是真實法，依此真實法，來對治自己所有的毛病脾氣去邪除妄，閉大門擒大賊，鎖心猿，栓意馬，轉八識為八德，即所謀轉識成智也，把後天之氣窟慘蔽邪思妄念，一切除盡，始能明心見性，凡一舉一動，悉由此真實法而行，中庸所謂率性之謂道者即指此也，這才可謂真修實學者矣，金剛經後記有云：

不名為布施

未知真實法：不名為供養　　因他不真，果始迂曲

不名為受持

3.真修實學三要訣

a.依經實修者：須知經者路也，指吾們之路徑而已耳，若以是經為真經，以其經義為真法者，到底空修百年，毫無實益，不過是空中樓閣，海上仙山，可望而不可即耳，到底了無實際空空如也，與真實處不啲有千萬里之遙隔了，這就是不名為受持，須依是經之文字般若，來證悟身上之實相般若，徹見自心實相，實地參悟，這才是真經實法，以此行持，方得謂之真受持也。

b.法施實修者：凡為講師者，對於講義一言一語，一字一義務要使聽講者，能參透徹悟為要旨，欲使聽者徹悟，必要自心中，對於自己所欲言之事理，有真功之徹悟，毫無疑義乃可故須依經之文字般若，證自身之實相般若，發出妙智慧，照見真實處，才能發出真實法，果能由此真空處所發出之真知實悟，才可以使語氣有力，蓋因舌尖主心，言由心發，自然舌尖有勁，可以打動聽者之真心，而使其發動真實法，庶乎施法者，言不落空而聽者亦受其實益矣，這才可謂之真布施也。

如果講演者自身，尚且一知半解，非真知實見者，其出言自非由真實處所發，只由於口舌間，故其言論就是屬於謬談戲論了，自心無有自信，其談吐何能有勁有力，何能聽者感觸其真心，而發其真實法乎，似此施法者，總屬徒勞，聽法者一無實益，又如話題錯雜，引證過多，又且文不對題，徒事博人歡心，有首無尾，有起無收，有花無果，忽而說東，忽而談西，使聽者，芒無頭緒，不知目的何在，要點那邊，有如波中捉月，混水摸魚，撲了一場空，空使聽者，迷浮心動，對於真理實法之講義，反嫌乾燥無味而生厭倦之心情，以致對於真修實學，一無所得，只得了一場空歡喜，到底瞽者煮魚，空喜新鮮，實際無有半點滋味兩兩空勞無補徒喚奈何而已耳。

又如講演者只知極力吹牛，每說天上有長生不死之蟠桃仙果，瑤池有長年不死之瓊漿玉液，八卦爐中有不死丹，麒麟崖前有長生草，道是怎麼寶貴，理是怎麼奧妙，說得天花亂墜，使人垂涎萬丈，但是一日亦是這篇故套話，二日亦是這段口頭禪，使聽者空懷羨慕，奈何天台雲封，雲梯何在，卻未嘗指出一端，何從捉摸何處問津，只看落月屋樑，徒增夢魂顛倒而已。

又如常談世間苦海，天道輪迴，因果報應，說得津津有味，令人毛骨慄然，徒使世人感得人生無味，益增悲觀厭世而已耳，何嘗論及救溺度厄解纏脫苦之真實法，用來救度眾生，超脫苦海，躲脫輪迴，指引迷人，同登彼岸，返本歸宗呢！這就不名為布施了。

是以講道者，切不可徒事虛名，舌燦紅蓮，把珍饌羅列滿案以誇示材料豐富，博取虛譽之名，反使坐客，不知真味在那裡到底說者說得舌燥喉乾，聽者聽得耳煩心亂，結局兩袖清風一無所得吧了。

哲家云「性天澄徹則飢餐渴飲，無非康濟身心，心地沉迷，縱談禪演偈總是播弄精神」只要治一真病，必具有一真妙方，才是濟世利人之實法也，譬如病理雖然斷得明晰，若不給與藥方，徒知病源，病豈能自痊嗎？

c.聽法實修者：聽講者只要身心清靜，掃除雜慮，把定真修之心，具有解悟之智，留意於講道者之形容態度，語氣表情明說暗示，聲音之剛柔緩急語氣之嚴謹寬舒，把捉其出言之出處謹捉話題之眼目，須自己之心耳來所經以心默契，以神聆會務要明白講話之趣旨，要點那邊，真理何在，方法如何，才能獲得實益，若只圖悅耳怡情不顯真理在那兒，到底有如聽小說觀戲文一般，只博得一時之歡心，實際一無所得，空費時間，播弄精神而已耳，似此名謂修道，但錯用心機，不知真修實學，終難收得實益，這就是不名為供養了。

故講經說法者，不用羅列珍饌或侃侃數言，或切切數語，或無言示意，或默化神機，話不在多，只在神真而已，勿效那驅一鷹犬欲使驅逐二免，結局是一無所得吧了。至於聽經學法者，不要只圖強記，不可徒求悅耳，須聽以心耳，悟以真智，意於神會，行以真法，收其實果，這才是真供養，方可謂之真修實學者歟。

本　章　要　點

1.真實處是指何處

2.真實法是指何法

3.依經實修應當注意之點在那裡

4.為講師者當注意之點在那邊

5.聽講者當注意之點在那邊

第十七章　說大學

第十七章　說大學

要　　旨

大學一書原由大載禮保傳篇抽出，而成為四子書之一，世傳為曾子所作，實乃述孔子所立言之性理大道，而述其所傳也。

為初學入德之門，人生八歲，則自王公以下，至於庶人之子弟，皆入小學，而教之以洒掃應對進退之節，禮、樂、射、御、書、數六藝之文，及其十有五年，則自天子、元子以至公卿大夫元士之適子皆入大學，而教之窮理盡性以至於命之至理，繼天立極，繼往開來實行三綱五常人倫之大道，兼重內聖外王，明德新民之功夫，三綱領八條目之要道，格物致知，修齊治平，由人道而達於天道之正經捷徑也。

夫本書之大旨，乃孔門心法秘傳，修身齊家治國平天下內聖外王之聖道，考諸三王而不謬，建諸天地而不悖，質諸鬼神而無疑，足以遺經千古，垂憲萬世，啟萬古之蔽塞，立後世之準繩為入世之大法，為出世之大經，體用俱備，本末兼賅，實足以為萬世法，而為天下之準軌矣。

苟志斯道者，雖愚必明，雖柔心強，可以與天地合其德，與日月合其明，與四時合其序，與鬼神合其吉凶，學之可以大化神聖由賢而聖，由仙而佛，不學則狂妄鬼禽由人而鬼，由妖而魔矣。

本書之八條目中，格物致知第五章，因秦火之厄失去本真，後經程夫子補述所定而更考經文別為序次，使古今為學者之次第，凡傳十章，前四章統論綱領旨趣，後六章細論條目工夫，其第五章乃明善之要，第六章乃誠身之本，在初學尤為當務之急學者必由是學焉，則庶子其不差矣(必要經心玩索以期止於至善，不可以其近而忽之)

世人有幸，得讀此法心法聖經者，須知孔聖當時好古勤學之苦心，悲天憫人濟世利民之婆心，周遊列國，代天行道之苦歷，刪詩書，定禮樂，修春秋，設教杏壇，誨人不倦之精神，實非尋常萬萬之所能及也。

孔　子　略　歷

1.孔子之略歷

孔子先世宋人，因避難遷居山東，孔子生於民國紀元前二千四百六十三年，周靈王二十一年，庚戍九月二十八日，誕生於山東省曲阜縣、昌平鄉、陬邑、父叔梁紇，母顏氏徵在，妻拜官氏，子鯉字伯魚，孩名伋字子思，孔子平素好學，最祟仰堯、舜、文、武、周公，先代聖賢，無有常師，聞人有一長則師之，據說曾師於郯子、萇弘、師襄老聃等，魯昭公二十四年和南宮敬叔適周考察禮樂，問禮於柱下之老子。

2.老子贈言

當時孔子年紀還輕，未免稍有傲色，老子告之曰「吾聞富者贈人以財，仁者送人以言：良賈深藏若虛，君子盛德，容貌若愚，去子之驕氣與多慾，態色與淫色，是皆無益於子之身，吾所以告子者，若是而已」後參觀太廟見金人緘口及背銘，欹器，心中默有所得(多作事少說話，無太過，無不及，中庸之道)時值魯國大亂，昭公出奔於齊，思子乃適齊，齊景公佩服其賢，欲重之用，被晏嬰所阻。

3.杏壇設教

由齊歸魯，設教杏壇，在洙泗二水交界地方前後弟子三千，四配十二哲，身通六藝者七十二賢。

及至陽虎失敗以後，才肯出仕，初為中都宰，至司空司寇，攝行相事，三月而魯國大治。道不拾遺，夜不閉戶，齊國心懷不安，請魯侯頰谷會盟，黎爾密囑樂工上壇奏樂，乘機欲害魯侯，孔子乃根據禮法，斬案前的舞樂二人(孔子五十歲時)由是整理內政，誅少正卯削季氏叔氏二大夫之專權，完成了歷史上有名之「墮都」運動，但齊為了頰谷之會失敗，就改用美人計挑選美人八十，良馬三十匹，送與魯國，定公受之，日夜歡樂，三日不朝，孔子知大事不可為乃去官周遊列國。

4.周遊列國

孔子因鑑及世道寢衰，道德淪亡，人心無所依皈，君臣名分無存，欲行其道於世，挽回世道人心使各國修文偃武，以道治世，以實現借世救民之願望，由衛入陳，路經於匡，匡人疑為陽虎，起兵圍之，此間夫子曾言曰「天之將喪斯文也後死者不得與斯文也，天之未喪斯文也，匡人其如予何」由匡返衛，由衛過宋，有司馬桓公者奢侈荒淫過甚，孔子曾加以批評，桓魋因此而懷恨，便帶兵追趕，思欲侮辱之，乃有削跡伐檀之舉，孔子曰「天生德於予，桓魋其如予何」。

5.在陳絕糧

孔子在陳蔡之間往來三年，毫無成就，再回衛，衛靈公問以軍旅之事，孔子答以「只知禮法，不習軍政」衛靈公大失所望，孔子知道衛國不能逗留，恰值楚昭王派人來請，遂應聘出發赴楚，經過陳蔡兩國地方，兩國大夫因思一向不曾禮遇孔子，恐怕他往楚得楚王重用，將來對於陳蔡不利，故連夜起兵追之，圍困於陳蔡交界地方荒野中，孔子乃命子貢，突圍託人買糧米蔬菜救飢，在此絕糧足足餓了七天，但是孔子泰然自若彈琴自慰，是時子路慍見曰「君子赤有窮乎」子曰「君子固窮，小人窮斯濫矣」至楚，楚王欲封以春社七百里地方又被楚大夫所阻，在楚五年無有成就，乃決計歸魯。

6.著春秋定禮樂

孔子自從魯定公十三年，離開魯國，周遊列國本為代天行道，改革當時社會，尊王愛民，息兵修德，共樂昇平，何期僕僕風塵，奔走十四年間，不惟大道不行，反遭許多困厄，和不幸從遊弟子，多感慨無量，而孔子反說「陳蔡之間丘之幸也，亦即二三子之幸也。」

孔子因鑑及當時是極混亂時代，亂臣賊子，竊據大權，紀綱不振禮法蕩然，在二百四十年中臣弒君，子弒父之情事共有三十六次，孔子憤然，乃將列國當中臣弒君，子弒父，亂臣賊子，紛爭戰亂事實記載書簡上，留於後人使人人可以明白，當時情形口誅不足，繼以筆誅，從此閉門，著作春秋，至獲麟而絕筆，乃刪詩書，定禮樂，贊周易，對於中國文化上偉大之貢獻。

時周敬王四十一年，壬戍民國紀元前二三九一年四月一病七天，與世長辭，葬於魯城北泗水邊孔里，門人比服喪三年，子貢廬墓三年，而歸魯哀公將孔子故居改為孔廟。

大　學　之　道

1.義字解釋

「大」字之義，人得一而能修復，使萬殊復歸於一而為大。

「學」字形似鼎爐為採藥煉丹了一成丹之義也(詳解在後)

「之」字頭一點，即無極之真理，動而為一，精一之義，入太極一氣化二氣，陰陽交泰，抽爻換象，鼎爐顛倒，故欲學大者必須降陰昇陽，取坎填離，逆水昇天即旋乾轉坤之義也。

「道」頭上，一陰一陽謂之道，由無極入太極化而為一，在人身中首上，不向外求「自」者指隱微獨知，不可言說之處也。「/」指中道也，「之」表示程途通達，可行可止之意也，從「

」者謂之天地人三才。亦可謂之精氣神三寶，亦可謂之儒道釋三教。亦可從「止」(

者統言之)由象入氣，由氣入理，了一歸虛，而還先天之義也。

2.大學之秘旨

大學之義在古人所言，有國學，有鄉學之別，國學為大學，鄉學為小學，此不過就其普通教化上之分別耳，從密教上而言「大學」二字之秘旨，並非一時之用，乃立萬古之標深藏大道之奧秘，是以大學中庸二書之秘旨自孟子心法失傳以後，鮮有人知之者，聖人傳此經預為百世後，三期普渡作證明真道玄奧之大用也歟。故中庸云「大哉聖人之道洋洋乎，發育萬物峻極於天，優優大哉，禮儀三百，威儀三千待其人而後行」，又說「百世以俟聖人而不惑」。「其或繼周者雖百世可知也」。觀此可以為明證者矣。

3.何謂大學

大學者大人之學也，隨之劉炫謂之博大聖人之學，要學天學地，學人生死，學為大人聖賢仙佛之大道也。未子曰古之大學所以教人之法也，何謂大人，大者人得一而為大，然人自生之初莫不得此一而生者，若人皆可以為大人乎，曰不然，人雖得此一而生以此一而為性，苟不能存此一養此性而不能率性而行，便是放失本心，而此「一」已作流氓得一而不能守，不能復一何得謂之大。

故孟子為世人哀之曰「人有雞犬放則知求之，有放心而不知求哀哉」。

又云「充實而有光輝之謂大」此乃得一而更能復一是謂大人，大而至於參贊天地之化育，與天地同功是謂「大而化之謂聖」大又得一而天是謂天人，再進而逸出陰陽脫出乎五行，超乎氣天之外，此即所謂「聖而不可知之謂神」是為天外天之聖夫也，此即所謂大人之學也。

4.學大之道

夫大人之學者，學「大」也，何謂大，惟道為大，包涵三極之大道，天地人物，萬事方端之真理，三綱領八條目，五步工夫之常道也，故太上云「域中有四大，則道大、天大、地大、王亦大。」

古人之學天也，一畫開天，伏羲之學天也。觀天之道，執天之行，黃帝之學天也，惟天為大，惟堯則之，帝堯之學天也。惟天之命，於穆不已，丈王之學天也，余欲無言，天何言哉，四時行焉，百物生焉，孔子之學天也，上天之載無聲無臭，子思之學天也，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孟子之學天也。

天者，性之所自出，性者人人所固有，是以天為人人所當學，學之則大化神聖，可以為賢為聖成仙成佛，不學則狂妄昏昧而墜，四生六道之門輪迴無已，此所以人人所當學「大」者此也。

6.大學之道

大學之道云何，即學天賦之性理，心法之真傳，然天有理天氣天象天之分，故往有理性氣性質性之別，而心亦有道心、人心、血心之不同，由此見地造詣之所攸分而有聖賢不肖之不齊也。

理天者天外天也，理者無極之真也，未有天地先有此理，天地壞滅此理猶存，未有此身先有此性。此身既逝，此性仍在，理本無象，天現河圖以象之，性本無形，人以出作入息以彰之易之坤卦曰「黃中通理，正位居體，而暢於四肢，發於事業，美之至也。」

蓋言人之性心，通乎天理，統四端兼萬善，居於中央戊己土之黃中，為性之本體，為信之大用，此理之所以無不理，其體至虛而微，而萬殊在此一本，其用至神而費，故一本能應萬殊，至虛則一無所有而無所不有，至神則淡然無為而無所不為，周子曰無極之真二五之精，妙合而凝，乾道成男，坤道成女，此性之所自來，人之所由生也，二五之精生有形之身，無極之真妙合其間作無形之性，三五相合，有無渾一，天寓乎人，人寓乎天，此理至神能通，實天理之全體也。

天理者萬物統體之性，人性者物物各具之天也，此性寓於身之中謂之隱，超乎有形之外謂之費，費則瀰於六合，隱則退藏於密，瀰六合則大無外，藏於密則小無內，此大學之道，已得於未生之先矣，迨此身之既生也，呱然一聲落地，先天之氣收，後天之氣由口鼻入矣，從此理微氣顯，微而勝顯，則拘於氣稟知識漸開，甘食悅色，交物而引，蔽於物慾矣，理蔽於氣，氣蔽於物，物交於物，自理而氣，自氣而物，故愚人只知有物而不明乎氣，賢人明乎氣而不達於理，苟不從事於學則囿於小而昧其大矣，欲由小而人大非畢不可，此所以為大人君子者必順學「大」者然也，故云。大學之道，學大之道云何。

7.在「明明德」

「在」者在乎主義，言大學之道，在乎明白了性根之「明德」之意也。上之「明」字為動詞，是明白之意下之「明」字為名詞，言人之所得乎天之本性是謂之「明德」，明德者即天之命，無極之真理也，先天地而不知其所始，後天地而莫知其所終，不論何物不拘大小，不得此理不得生，不論何事不得此理難成事，在天謂理，在人謂性，無形象之可觀，無聲臭之可聞，其靈明之玄妙，卻又無所不知，無所不明，故儒家稱之曰「明德」道家曰「谷神」釋家曰「菩提」，無名為天地之始，有名為萬物之母是為物之生源，萬彙之根柢，即吾人之性根也，聖賢仙佛之觀徼觀妙，悉觀於此也。

此陰德雖是人人所固有，但拘於氣稟蔽於物欲，大都有而不知其有，非學無以知其陰德之為何物，虛無真相之所在故欲學「大」者必先明此「明德」也。

陰德既明，又當率性而行，存心養性，培根固本，以充實明德之體，使明德擴而大之，由大而化，而聖而神也。

明德：儒＝良心　忠恕　存心養性　執中貫一＝(至善地、靈台)

道＝谷神　感應　修心煉性　抱元守一＝(蓬萊島、靈關)

釋＝菩提　慈悲　明心見性　萬法皈一＝(涅槃天、靈山)

耶＝聖靈　博愛　洗心移性　默禱親一＝(天國)

回＝靈光　清真　堅心定性　清真返一＝(淨土鄉)

既明明德之後，不可獨善其身，必要兼善天下，以此明德推行於世，用以覺世誘民，實行外王之學，顯揚明德之聖功，又須者在親民新民也。

在「親民」

「親」字又作「新」字解，是言親愛天下人民令行人倫綱常大道，革其舊染之物慾使其重作新民也。(人倫又曰大倫又曰五倫即是父子有親，君臣有義，夫婦有別，長幼有序，朋友有信)欲新民者必先使其自明本性之明德，而新民於天下，協和萬邦，以親九族，能率性而行代天行道，宣揚道德普化眾生，故中庸云「率性之謂道修道之謂教」。蓋有無道則天人路迷，不知來源何能歸根，有道無教則師生道絕，不知明德，道無以繼，何能新民，道全於已可以繼天立極參贊化育，道教於人可以宏道新民代天宣化，繼天立極參贊化育者明體也，宏道新民代天宣化者達用也，明體者自明其明德也，達用者教人明其明德即新民也。

經文「親」讀作「新」者非親不新，師生之道無間，親疏遠近，同一視而教育之，薰陶漸染，德化漸新，師生之情漸親，仁風廣被漸遠，化四海同登仁壽，連親疏而成父子，孔門弟子，四配十二哲，七十二賢三千徒眾。當初大部陋巷草野之人也，及至明了明德身通六藝之後，盡成孔門高弟，而列國侯王多與之分庭抗禮，無復有草野之習，盡成衣冠道德之士，此非新民而何，現今聖廟佈滿海內，聖教洋益八荒，而七十二賢與天子同廟配享，而其後代子孫同派起名，此不但新於一世，而能新於萬世，不但親於一代而可親於萬代也，由此觀之，新民之必須親民，民愈新則民愈親，新至舊染去盡，親至百世不改，此方可謂之新民親民也，親與新一而二，二而一也，故曰在新民。

在「止於至善」

「止」者止於當止之處，至善是須臾不可離之明德至善地之謂也。

何謂在上於至善，至善即無極之靜地，無極之理為至善之體，神為至善之用，新民非新於一時，應新於萬世，故當止於至善而不遷也，堯舜捐讓故韶盡美盡善，湯武征誅，雖盡美未盡善也，止於至善者，則盡於道矣，至於道，則理為至理，善為至善，誠為至誠，聖為至聖，人為至人，至善為何則明德之所在也，即新民之樞機也，學人多不知止於至善者，皆因不知天有理氣象之分，性有理氣質之別，心有道心人心血心之異，神有元神識神魂魄之不同。

質性肉心魂魄出於象。

氣性人心識神氣數之命出於氣。

理性道心元神天賦之命出於理。

象則暗而不明，氣則有明有暗，理則本體常明即至善之本體也。

三極遞化，有無混一，顯微無間，兩在不測，徹內徹外，非內非外，放之瀰於六合，此明德至善之費也，卷之退藏於密，此明德至善之隱也。愚人執象以五行之質為道，團沙為飯，苦死無成之道之。賢者以五行之氣為道，仰箭射空，力盡終墜之道也。聖人以五常之理為道，窮理盡性，以至於命，大化聖神之道也。

蓋明德雖人人所固有，然自有生而後，拘於氣稟蔽於物慾，迷真逐妄，背覺合塵，蓋非生知之聖，大都有而不知其有，上古聖神，乘時應運，聰明天誕，體無不具，用無不周，萬化在乎宇宙生心，始於明德，則繼天立極，終於新民，則代天宣化，至善止於一人，則德無不明，至善止於人人，則民無不新，果能上於至善之至理，則神智圓通，虛靈活潑，雖寂然而不動，乃有感而遂通大化神聖，可從而至，賢關聖域，可從而登，止之則狂可作聖，不止則聖可作狂，止於終身，則為萬世之聖賢，易曰艮者止也，兼山艮，君子以思不出其位，此仁者之所以樂山也。

止之，之法奈何，必訪求真師，指點明路，超氣離象，洞達神明，知其明德至善之所在，知空中之不空，識無中之妙有，然後清心寡慾，修心養性，守顏子之四勿，效曾子之三省，體論語之思無邪，由有思而入於無思，由有為而還於無為，便是在止於至善。

第十八章　說中庸

中庸一書，原亦由於禮記中有所抽出，乃孔子之孫名假字子思之所作，子思授業於曾子之門。獨得孔門傳授心法憂道之失傳也。

乃述孔子所傳之意，以作中庸經二程子表章之，後朱子集註之時，分經分傳，以定章句。合大學論語，孟子為四子書，後之學者，始知二書之寶貴，以大學為經，以中庸為緯(漢賈達之說)尊為至寶之經書也。英國公使亦曾說「中國不慮危亡，因有四書五經之寶書，自可以五治平之基矣。」朱子集註之時乃引其老師程夫子之傳述，以為序，故人筆則稱。

子程子曰，不偏之謂中，不易之謂庸，中者天下之正道，庸者天下之定理。

夫中庸一書，乃到聖相傳，心心相印不外乎性理心法，言理則莫玄於天性，言功則莫大於道教，誠能志心是編，朝夕玩索，心領神會靜而存養，以戒懼之功致其中，動而省察以慎獨之功致其和，誠誠不思，窮神知化，不惟於風俗世道有所裨益，且能克造其極，而天理得以中和，陰陽賴以燮理，四時順序，寒燠咸宣，二氣氤氳，風雨時若，萬靈各適其性，而遂其天，諸物各安其命，而遂其生，大別為四支，分為三十三章，以述聖祖之聖道。

第一支＝白天倫章至第十一章素隱章，朱子釋之曰首章乃子思述夫子之心法，以立言，首明道之本源。出於天而不可易，其實體備於己而善不可離，次言存養有察之耍，終言聖神功化之極。

蓋欲學者，於此反求諸身而自得之，以去夫外誘之私而充其本然之，則性自我盡，道自我成，教自我成，受命於天者吾能全其天，而通其化蓋天即人，人即天，天人一體，萬物同性。一本萬殊，萬殊一本矣，通章以性道教為綱領，下十章乃引夫子之言，以終此章之義。

第二支＝自第十二章君子章至第二十章問政章子思立言，以明道不可離，通章以費章二字為主，下八章引夫子之隱以明之。

第三支＝自二十一章自誠章至第三十三章至誠章，子思承上章，夫子天道，人道以立言，下十一章，子思反覆推明此章之義。

第四支＝三十三章衣錦章，前第二十三章子思因前章極致之言，反求其體，復自下學立心之始，推言戒懼慎獨之事，以馴致手其極，又贊其妙至於無聲無臭而後已焉，此章與首章首尾相應為中庸一部之結束也。

首章言天命而及體道之功，自天而推之人，此章由為已，而及上天之載，自人而達乎天，可見中庸一書。只一盡人合天之道而已。

中　庸　釋　義

1.中　庸

「中」字之義乃口中一直，上通天外之天，下貫大地九幽，「口」字範圍上下左右四方即表示宇宙之意，「∣」一直者即是無極之真理，太極之一氣，至中至正，法一之中道也。

「庸」庸者乃無過無不及，平平常常，坦坦蕩蕩之謂也，並非高遠離奇之事，亦非卑俗簡陋之行，至平易而無奇特，至真常而無更變，孝子仁人必由之路，聖賢仙佛必守之經，雖是日常之人道正是由此人道而達天道之正路。

「中道」中道者，中央戊己土之真中，真空生妙有，真虛統至實，由無形而生天地萬物之有形，由無聲而發天下萬種之有聲，萬靈萬彙之所從始四端萬善之所由生，即先天之理，無極之真是謂真天大道之奧竅，吾佛所謂至善地，亦即是專司造化之黃老，博土為釜，安爐立鼎，斡旋造化之丹丘也。

中與庸：

天命之謂性之性處＝中。

七情未發……………中。

隱與微............中。

率性之謂道之常行＝庸。

發而皆中節........庸。

費與顯............庸。

自誠明乃明體而達用＝中則必庸

自明誠乃明用而達體＝庸則亦可中也

視之而弗見，聽之而聞。無聲無臭，隱微慎獨︰中之體也。

三達德，五達德，九經三重。禮儀三百，威儀三千：庸之為用也。

知其道本，則謂中............內聖之學也。

達其德用，則謂庸............外王之學也。

中與三教傳統

按中庸二字，為聖門傳授心法，其精微奧旨真使人莫可思議，堯以「允執厥中」四字傳於舜，舜以「人心惟危，道心惟微，惟精惟一，允執厥中」十六字，傳於禹，禹以是傳於湯，湯以是傳於文武周公，其後老子傳於孔子，孔子傳於顏、曾、思、孟、西天笠，釋佛傳二十八代，達摩西來，老水還潮迨至慧能六祖，道傳儒門，至今聖聖相傳，四千餘年矣，中華應運，大聖傑出，心法傳授，皆不外此「中」，金剛經第一分如來佛之「敷座而坐」之一剎那間就是傳此心法也。第二分中之「汝今諦聽，當為汝說」之一剎那間，亦即是指授此中也。而子思子又以「庸」益之，是為真常不憂之道，常行不易之理也。

中與易

學者果能達不易之易，則造詣天地造化之大本，謂之聖域。能達變易之易，則明於造化之妙用，謂之賢關。聖域無為，是為天德，賢關有為，是為王道，若只知交易之易，則知顯而不知微，知有象而不知無象者，未足與言道。

2.中道之妙用

苟志於道，欲達賢關聖域者，必須先致知大道之本體，真理之妙化，太極五行之化工，達乎理之妙化，則入於聖域，明乎氣之妙用，則入於賢關，惟狂克念可作聖，惟聖罔念可作狂。

夫大道之本體，五太之先，不古不今，三才之後，非先作後，其實際之玄妙，卻又無而非無，雖然視之而不可見，聽之而不可聞，體物而不可遺，實是無物不有，無處不在，著言有又未嘗見其有，空空洞洞，無有朕兆之可觀，渾渾淪淪，未有形狀之可指，此天道之隱微，性理之奧秘，可以神會，實不可以言傳也，故曰「上天之載，無聲無臭至矣。」

此無中之真理，先物則謂之道，物則謂之理，在人則謂之性，分而言之紛紛紜紜，莫不皆是此物，合而言之，萬法歸一，亦莫不是此物也，此物有無混合之機，渾同色空之妙其無體之體的妙道，無中妙有之真理，無而非無之本性，總不外存於無極之中，謂之中道，故曰「中」曰「道」曰「體」由無極之中道化入太極，應變於五太之始，五太者何。

五太

有理未有氣：太易

有氣未有形：太初

有形未有質：太始

有質未有體：太素

理氣形質體用具備：太極

3.造化之玄妙

由理而生氣，一氣化二氣，而分陰陽，是謂兩儀，形質由是而著焉，陽為清陽，陰為濁陰，而清濁判焉，清陽輕清上浮而為天，濁陰重濁下凝而為地，混沌既分，天地成矣，雖有天地未有人物，空洞枯寂，不成世界，是以無極聖母，憑太空虛無之氣，分形分性，孕育五老，命其專司造化之職責，此五老各具一性，各居一方，東方曰木公，西方曰金母，南方曰火精，北方曰水精，中央曰黃老，是為五行元祖，於是抽爻換象，木公得陰像奼女故又稱為木母，金母得陽象嬰兒，故又稱為金公，自此嬰蛇誕育原人，是謂天生人也，於是三才立，世界成矣，由是生生化化而造化之基立矣(造化之大源詳載第一程第十八章)然無極與太極實非兩物，無極即是太極，太極即是無極，假使有無極而無太極者，則無極之實理，成為空寂，而天地人物，不能有生化之妙，恰如有資材原料，而無工廠機械一樣，有太極而無無極者則陰陽不能有變化之功，而太極無有造化之妙用，有如有工廠機械而資材料只徒空轉機械成何用呢！是以有理便有氣有體便有用，有道便有德，有無極便有太極，有中便有庸，故中庸二字為修道人所當行之道也。

4.賦性之流遷

嗟夫人生之賦性本同，而氣稟則異，秉於理性之正者為道心，秉於形氣之偏者為人心，發於血肉之私者為血心，三者恒交錯於方寸之間。

理勝於氣，則道心見。

氣勝於理，則人心見。

質勝於氣，則血心兒。

今世人部以人心血心為一身之主，而道心反聽命焉，是以危者愈不安微者愈難見。動靜云為，盡失其常，機謀變詐無所不至，是故不能庸德之行，庸言之謹，是以孔聖慨嘆曰「中庸其至乎民鮮能久矣。」

又曰「人皆曰予知，擇乎中庸，而不能期月守也」又曰「道其不行矣乎。」

5.中庸之道誠難行乎哉

夫中庸之道，乃最平易無奇，易知易行之道，何以似此難行哉非難乎行也，只因知者過之，愚者不及也，賢者過之，不肖者不及也等之原因耳。

果能效法聖賢，如顏子雖知雖賢，而不蹈於「知者過之賢者述之」之等弊，曾子雖魯，而不至於「愚者不及也，不肖者不及也。」等之譏，苟能一日三省。拳拳服膺，以誠於中，而行於外以慎獨為入手之工夫以至誠盡性為了手之方法，素位而行，無入而不自得何患乎中庸之不能行者乎。

天命之謂性

「天」天有三十三天，此天乃指三十三天外之無極理天，至靜不動，至理常存，主宰宇宙萬有之天也。

「命」命猶命令，即賜予之意也，理貫三界，大化流行，使萬物各安其生，使萬靈各盡其職，故曰命。

「性」者人之所得乎天，無極之真理即天命也，亦即所謂虛靈也，而實皆體備於我也，天命之謂性，見天外無性，凡嗜欲與頑空，皆非性也，性本無形，動生萬善，得之理天者，神為元神，心為道心，開竅於目。得之氣天者，神為識神，心為人心，開竅於口鼻，故人之目通理天，口鼻通氣天，但是如魚之在水，鳥之乘風，然通而不知其通，其所以不得大通終通，與之合而為一者皆因物慾之引，情思之蔽故也。

本性蔽於情思，情思役於物累，是以迷真逐妄流浪生死，而鬼關禽關，於是乎入矣，賢關聖域於是乎遠矣，所以必須率性而行者，即要葆此中存此性，養此元神，歷代聖神，繼天立極，繼往開來。

道曰煉性，釋曰見性，儒曰養性，耶曰移性，回曰定性。總不外葆此中養此性也，夫性道乃無極之真理，動而為太極，分而為陰陽，布而為五行，生化萬物氣聚成形，而理亦賦焉。

天以元之理為命，人物得之則為仁之性。

天以亨之理為命，人物得之則為禮之性。

天以利之理為命，人物得之則為義之性。

天以貞之理為命，人物得之則為智之性。

天以「元亨利貞」之理為命，人物得之則為「仁禮義智」之實理。

信之性，蓋在人在天，雖有性命之分，而其理之寓於氣，未嘗不一，人性物性雖有氣稟偏全之異，而其理之至善，未嘗不同，是性命於天乃天命之謂性也。

率性之謂道

「率」循也，各循其性之自然之謂也，蓋性分之中，本具八德，兼備萬德萬善，具足良知良能，所謂具象理而應萬事者也，人物各循其性之自然，則其日用事物之間，莫不各有當行之理至當不易若大路然，要知率性之法先知性之體在率性的地方。

儒曰吾道一以貫之，釋曰「應如是住」「應作如是觀」耶「聖靈充滿」必以十字為寄託此皆率性之所在也。

道之感應，釋之慈悲，儒之忠恕，耶之博愛，回之清真，亦即是率此性行此庸也。

朱子曰率循也，人能率性循氣而行使入賢關，息氣合神，則入聖域，入賢關者，氣還太極天也，入聖域者，神還無極天也，知其氣而養之，塞於天循賢人之道也，知其神而凝之，範圍天地聖人之道也，故曰率性之謂道，果能

循仁之性：自父子之親以至仁民愛物：仁之道，

循義之性：自君臣之分以至敬善尊賢：義之道，

循直之性：凡進退周旋之文恭敬辭讓之節：禮之道，

循智之性：凡是非曲直之別邪正真妄之分：智之道，

循信之性：自朋友之交信而無妄：信之道。

率性者何，則不愆不忘，率由舊章之謂也，愆者過也，聖賢之過者。多入於頑空，忘者不及也，性情之卑者，多淪於功利，此乃偏而不中者也，率由舊章者，知上帝與我之舊物，而率由之謂也。

修道之謂教

聖人依人性分中所固有之八德，萬善立法，以垂訓於天下，修節正道，推行法則是謂之教，而教非強久以本無也，性道雖同，而氣拍物蔽或異故不能無過不及之差，聖人依其本性所當行之理為之品節防範使過不及者，皆有以適乎中，為辨親疏遠近，使之各盡其性，行道立德為法於世，如孔子遺致之禮樂刑政，文物制度，詩書經典，使後之學者敦倫達理，明禮義知廉恥，人人各知所以修身，各知窮理盡性，以至於命。

則仁之為教立︰為別其貴賤之等︰使之各盡其分，

則義之為教行︰為之制度節文︰使之遵守不失，

則禮之為教得︰為之開導禁止︰使之有別不差，

則智之為教明︰為之去偽存誠︰使之真實無妄，

則信之為教著︰推之天下之物︰則亦順其所欲，

以上乃中庸三綱領，即同於大學之三綱領也。

由天而至性，由性而至道，由道而至教，此性、道、教三則一，一則三，是不可分離的，修道之人先明體而達用，由用而返還先天真如之體也。

天命之謂性，即大學之在明明德。

率性之謂道，即大學之在親民。

修道之謂教，即大學之在止於至善。

第十九章　說道德經

1.老子之略歷

悟真篇云「陰符寶字逾三百，道德靈火只五千，合古上仙無限數，盡從此處達真詮。」

可知陰符，道德二經乃道書之權輿也，但言簡意深，非上智者莫能明其奧義也，按陰符經乃軒轅黃帝之所作，道德靈文乃老子之遺書，但老子究係何人，據神話所說，在商朝第十八王，陽甲七年，民間有一婦人忽得一異夢，獨自夜行於星月皎潔夜涼如水之原野，忽見天上有一道白光射來，定睛一看，卻是一顆斗大的明星，從此以後腹中發生變化，竟懷孕了，足足懷了八十一年，至武丁一世，那一日婦人坐在李樹下休息，忽然由左脅而生迎風而長，周行九步，左手指天，右手指地曰「天上地下惟我獨尊」遂指李樹為姓，即是一個白髮盈頭的老子，乃取名李耳字伯陽諡聃，因懷孕到老而生，故又名老子，誕生於楚苦縣厲鄉曲仁里，父韓乾，聖母玄妙玉女，又有種種之傳說或說老子有三人，一曰李耳二曰周太史儋，三日老萊子，或說老子生於周襄王時代，父李無果，母尹氏。禱陽山而得兒，懷孕十六個月，有一夜尹氏夢西方有一顆大星，落在懷中，翌日到已午之交果然生下一男孩，毛髮純白，五官異人，耳有三漏故名李耳，又呼老子，及長入陽山，從師上谷先生，學習長生自然大道，又得堯老秘傳，採取百草煉製丹丸，可治瘟疫百病，學成歸家，父母已代他聘一孤女，(申子狐之女)為婦，因此女乃敵國陳人不見容於楚，不得已乃遠走西歧山避居，窮途借宿老萊子家，以丹藥醫治老萊子母呃逆之病以後萇弘望氣荐賢於周敬王，用為柱下吏，尋遷為藏寶，他的為人極其守禮，因此守禮著名，故有孔子適周問禮於老子受老子贈言(孔子略歷參照)故孔子曰「吾知獸之善走者，可以為網，魚之善泳者可以為綸，鳥之善飛者，可以為贈，惟龍之為物吾不能知其何以乘風雲而上天耶，老子其猶龍乎。」之嘆，自是以後老子便有歸隱之意，遂棄官西行，走一高山進謁窟石翁，翁贈以青牛，西出函谷關，受關令尹禮待，逗留關中，著道德五千言，此道德經之由來也，從此西出函谷關莫知所之。

老子之來歷，若是種種之傳師不同，自來就是一個迷，連有名之史官司馬遷，亦不能清楚，如有人說老子即是老萊子，而老子演義又說老子遠走西岐山夜宿老萊子家，可知其說之不經者明矣。

總而言之，老子乃大聖人也每邊旋乾轉坤道劫並降之世，他必負道而降世，次次改名易號，歷劫渡人他的真跟腳，既屬天機，自然不易使人知道的，亦不必強要稽考為是。

2.道德經之玄奧

太上老君道祖也，天運循環，歷劫變遷，每負道而降世，常歷劫以渡人，柱下贈言，猶龍之嘆，亟谷遺著，道德五千，立天地人之大道，化今古世之大經，夫道德之精微玄奧，豈易言哉，內蘊玄門神妙之精奧，外著修齊治平之聖道，寂然不動，神化玄通，成物化物，處世度人，超萬有而獨尊，歷萬劫而不壞，道超天地，德炳日星，道大無倫，故曰天上地下惟道獨尊，德大無匹故曰萬事萬端惟德獨貴，道之大也，為天地之大本，德之孔也為萬有之妙門，道不單行必有德以匡之，德不獨立必有道以淆之，故曰孔德之容，惟道是從。

3.道德經之精義

道者德之本也，德者實踐於道也，道本理性，根發於天體，備於身，常而不變，為萬物生生之主脈，是為道。德本行也，體居於內，用施於外，為渡世之準軌為人生行為之定則，是為德，成於己，而立於人皆道之周流，而德之存發也，經者徑也，希聖學佛，必由之路也，求仙學道之至理，為萬古不易之天經地義也，天下之物無不生於道，故道為天下之至尊，宇宙萬物無不成於德，故德為天下之至貴。

萬靈萬彙非道而不生，非德而不蓄，生之者，不自有其道也，不自有其道，所以道之尊，故道尊而無上，蓄之者，不自有其德也，不自有其德，所以德之貴，故德貴而無倫，道本無形，德本無跡，至道之理，善應於萬物，未兆之先，至德之妙，含蓄於萬物未形之始，與吾儒成已成物相表裏，與四書五經秘旨相發明，與周易大方相洽合，言言真諦，句句珠璣，但言曲而理微，且人性有頓漸故世人未易盡其妙，群迷未易得其詮。

道本無言，非言莫顯，故太上始有五千言，經本難明，非明莫得，故修人必讀於是經，讀是經者，必須正心誠意，究是理者必要致志潛心，康熙帝云「夫道由心得，經以印證，信斯言也。」

4.三教之立言

夫三教原屬同源，同出一理，其立教主旨，言雖異而義，無不同也，但各教之立言立論各有特徵之方式。

三教立言立論方式：儒重「證言」︰實踐論

佛貴「密言」︰超世論

道則「巵言」︰絕對論

「巵」為漏斗是空而無底的隨注隨漏，自身卻滴水不存，老子設教主義正是如此將自己譬作漏斗，以宇宙之自然和大道之真理，統比作水，統由自己之漏斗中流出，直向世人宜洩，並不隱秘亦不掩蔽，老子自身正是代表真理之發音人，所以老子之道向來被世人，稱作絕對論者工因此耳，因其道為超天地之道，其德為不名德之德，雖然已全盤托出，但世人卻感覺得悠深玄奧而無法可以理解通徹，然並不同於佛之「密不輕言」不過是「言不易知」而已耳，故當時孔子有猶龍之嘆，世人之不易窺其底蘊者，固不足怪也，名士山西舉人，宋龍淵先生，致仕專修清靜無為之道，特註道德經，詳明經義，洞徹奧旨，一見明如日月於中天，一悟如獲寶珠於囊襩，要知道德之玄妙，大道之體用，真修實學之士，舍此其何所屬耶。

觀　妙　章　第　一

道可道非常道

先之「道」字是大道之道，可道之「道」字是既述之意義，「常」是直靜悠久謂之常。道者先天之大道也，先天地而有，莫能知其所先，後天地而存莫能知其所後，無形無象無聲無臭，莫大小，莫方圓，大逾極天際地，小過織芥微塵，大無不包，細無不入，萬物得此而方生，萬靈失此而絕命，至玄至妙是謂無極之真理，太極之大道也，杳杳異異有而不有，恍"惚"無而非無，莫可思量，莫可測度，所謂捕風捉影，風雖無形且有聲，尚可量，影雖無體且有翳，故可指如此大道，無可量，無可指何能以言語說述耶，是以謂之不可道之「道」。可道者，凡有所形容，有所指示可以落言句者便是可道，此可道之道，既可以言語說述，既有形容，有所指示，必非真常悠久不變之事，必有所憂易既有憂易豈能常久乎，故曰可道之道非常道也。名可名非常名。先之「名」字即是無名之真名，可名之「名」字即是有名象可名之名也。

夫大道乃無形無象無方所無朕兆，無端倪之妙無妙有之物，真常不易恒久不變之妙，故不可名，聖人雖強名之曰道，畢竟是無名，可名者乃指天壤間形形色色安名立字之名，比乃有憂有易非永久不變之常名也，故曰非常名，修道之人不能悟名之名實虛假，悟無名之名是真實者，即可至於萬法皆空之境地矣。

無名天地之始。

混沌未開，鴻濛未判之前本無極也，無名也，無極動化太極清濁始判，陰陽始分，天地成焉，天地尚在無極大道之後，故曰無名天地之始，在人而論，即胎初喜、怒、哀、樂未發之時，寂然不動之地，此則人心中無名天地之始也，修道之人，若能知此無名之始，便知天地之始，一切有名者皆屬後起，皆是變減不常而非常名矣。

有名萬物之母。

大道既無名又言有名者何也，蓋因大道本始於無極，無極未動時，雖體用具備，未生變化之作用，未顯造化之功能，寂然不動渺無一然，故無名，及至化入太極由理而生氣，由氣而生形，由形而質，由質而象，由象而體形色著焉，而名立焉，天地根於形色未著無名之無極故曰無名天地之始，萬物生於形色既著有名之太極，故曰有名萬物之母者不亦宣乎。

所謂道(無極)生一(太極)一生二(陰陽)二生三(天地人三才)三生萬物。由無而生有，以一而化萬，是謂一本化萬殊，皆從無極所生發，經太極之造化，皆是無始自然之妙道所生者也，人能知此無名之始有名之母，便知萬物各具一性，實同於一性，雖各具一名，實本於無名也。

故常無欲以觀妙。

常無者即無始無終，無聲無臭，無象狀之可言，無名字之可立，千古不易，萬世不變是謂之常無，然無而非無，無中可以生妙有，生生化化由此始，育聖養凡從此生，若由有而生有固無足異，因由無而生有，乃所以為妙也，此是太上欲世人在此常無之中要觀其至道，生化萬有之妙者也，故經言故常無欲以觀其妙者即此義也。人果能觀常無，而會心於其妙，則知常無者，即無名天地之始，為修道人悟道之歸著也。

常有欲以觀其微。

常有者乃無中之妙有也，是讚之常有，由此常有之變氣氣凝質體而成宇宙萬有之有形有象，古今東西在在皆然，然究此常有，最初之生源，發於何處，生於何物，須反觀萬有至於壞滅時，其形體何在，聲色何存，結居總歸於無，由此還源返本之實據而推之，可知有歸於無，其本源則無也，本源既無，何以能生萬有，是以知其源雖本無，而實非無也明也，源非無而不見其有，不見其有，而能生萬有，是以聖人欲由此以觀其寂然不動之妙也，由此寂然不動之妙理，動生二氣陰陽互交，由氣而形，由形而質，由質而象，由象而體以彰著宇宙間形形色色之萬有，由是可知此萬有者皆由於妙無所化出，生生化化之徼而生者也，而生化此確確實實之妙徼也，人果能觀常有，而洞其徼則知常有者，即是有名萬物之母，為修道人入道之標的也，妙為生化之本，徼為造化之源，由妙而徼(由無即有)一即二，二即一也。

此兩者同出而異，名同謂之玄。

此兩者謂常無常有也，有無之名雖異，其實皆由無極之所出，故曰同出，名不得不異者，因為「無」可以無名，斷不可以言有萬物之朕兆未形也。「有」可以有名，斷不可以言無，萬物之形色已著也。「玄」者不可捉摸，不可端倪，無形象，無言說，至靜至明，至圓至活，至真至常，渾化無端，妙用無方是以謂之玄，故經言同出而異名，同謂之玄。

玄之又玄眾妙之門。

無朕兆，無端倪，有而非有，無而非無，可謂之玄矣。至極之又極，微之又微，真之又真，妙之又妙，豈非玄之又玄乎，是以觀於無而識玄之，現於有而識玄之真，觀於有無之同出而愈識玄之變化無窮在太虛為太虛之妙，在天地為天地之妙，在萬物為萬物之妙，一切有形有色，莫不出於此門是以謂之玄之又玄眾妙之門。

夫大道渺茫幽深，玄而莫測，妙而難言，實難以形容其變化無窮之至玄至妙也，朱子云，人之所得乎天，而虛靈不昧，以其眾理，而應萬事者，人身一小天地也，天地至大萬物至繁，皆不出吾人性分之中，故欲明虛無玄天道之至理，造化無窮之玄妙，可以遠觀天道之運行，陰陽之消長，萬物之生滅近取自身以「常無欲」以驗止水澄潭湛然清靜之妙心處，此便是性理道體之所在，亦就是無名天地之始之常無妙處也。

復次以「常有欲」以驗無寂滅之自性一著欲念，則念念橫生，事事物物形形色色層見疊出，所謂萬法由心生，故亦相當於有名萬物之母之常有處也，此皆由常無之妙道處，而化出常有之徼德也。人能在無欲之時常觀心體之澄靜無為之景象，再觀心念一起之有欲時則萬法悠然而生之實情，以此可以證天道「常無」之妙「常有」之徼，自不難悟入矣。

Source Colophon

Chinese source text from the Morality Books Library (善書圖書館, taolibrary.com), Category 9 (一貫道經典). URL: c9019.htm. The site states: 歡迎轉載，上傳，翻印，流通 ("Welcome to reprint, upload, reproduce, and circulate"). Source text fetched and staged by Tulku Bo (墨), Session 124. Preface, Formal Preface, Part One Introduction, Part One Chapters 1–21, Part Two Introduction, Part Two Chapters 1–20, Part Three Introduction, and Part Three Chapters 1–19 of sixty chapters presented here. All chapters of the Program of Cultivating the Dao are now complete.

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