一貫道弟子應有的認識

What Yiguandao Disciples Should Know (一貫道弟子應有的認識, Yīguàndào Dìzǐ Yīng Yǒu de Rènshí) is a doctrinal primer by a senior Yiguandao elder, explaining the tradition's origins, excellence, doctrine, relationship to other religions, and ultimate mission. It is written in modern vernacular Chinese as a Dharma lecture — direct, conversational, and philosophically sophisticated, drawing deeply on Chan Buddhist terminology while grounding every argument in Yiguandao's theology of the one pointing (一指) and the return to original nature.

The text is organized into five main chapters and an appendix: (1) The Origins of Yiguandao, (2) The Excellence of Yiguandao, (3) The Doctrine of Yiguandao, (4) The Difference Between Yiguandao and Religion, and (5) Yiguandao's Mission of Gathering All Religions. Together they form the most comprehensive single statement of what a Yiguandao disciple should understand about their tradition.

The Chinese source text is from taolibrary.com (善書圖書館), Category 52 (一貫道經典二), which states: "歡迎轉載，上傳，翻印，流通" — "Welcome to reprint, upload, reproduce, and circulate." First English translation — a Good Works Translation from vernacular Chinese for the Good Work Library by the New Tianmu Anglican Church, 2026. Gospel register.

Chapter One — The Origins of Yiguandao

We often hear people criticize the lineage of Yiguandao as unclear, saying it borrows from other religions and cites their scriptures. Some, unfamiliar with Yiguandao’s teachings, consider it a new religion. When Yiguandao disciples introduce the Dao Lineage through our elders, the account traces from Shakyamuni Buddha through twenty-eight generations and then back to the East. In truth, there are many aspects of the lineage that cannot be given a complete answer. Regarding the origins of Yiguandao, we as disciples must have a correct understanding.

The Dao Has No Beginning and No End

The term “origins” naturally makes people want to know: where did Yiguandao come from? From the perspective of historical events, most introductions follow the Heavenly Dao Lineage Chart, yet the dates of transmission cannot provide a satisfying answer. From the perspective of principle, even the name “Dao” is not a constant name — so why explain where Yiguandao comes from? The Dao itself has no origin and no destination. It has no beginning and no end, is unborn and undying, without form and without appearance. To think of it is already to miss it; to discuss it is already to err. Language and writing cannot fully express it. “The name that can be named is not the eternal name.” Once it falls into words, it loses true meaning. To speak of “origins” is to treat it as something produced by causes and conditions — not the inherent Dao that transcends arising and ceasing, this “○” that cannot be said to come from anywhere or go to anywhere. Unlike matters of events, which always have a beginning — as a company must have been founded by someone — the very name “Yiguandao” was forced into speech. What origins could there be? Since the Dao has no beginning or end, no form or shape, how could one say where it starts or where it ends? Ask: where is the head of this “○”? Where is its tail? Where does it end? One should therefore understand from the perspective of principle: when our Teacher and Teacher Mother point at that moment — leaving behind speech, cutting off thought, substance and function becoming one — this is called “Pervading Unity.” With this understanding, one’s heart naturally has a foundation, and one need not argue with others. If we have not yet grasped its meaning, then slowly merge with this realm of direct experience. No need for so many words and explanations; once you start explaining, there is no end.

In the past, when Shakyamuni Buddha held up a flower before the assembly at Vulture Peak, no one understood. Only Mahakashyapa broke into a smile. (There is a reason behind that smile — we should carefully realize it.) Shakyamuni said to Kashyapa:

“I possess the Treasury of the True Dharma Eye, the Wonderful Mind of Nirvana, the True Form that is Formless, the Subtle and Wondrous Gate — not established in writing, transmitted outside the scriptures. I entrust it to Mahakashyapa.”

And now our Teacher and Teacher Mother have transmitted this same lineage to us. With incense they draw a circle, touch a point, bring it before our face, and tell us to “turn both eyes inward” — using the faculty of sight to discover our original face. This is identical in meaning to the World-Honored One holding up the flower. Among millions of humans and devas in that assembly, only Kashyapa smiled in understanding — mind sealed to mind, comprehending the World-Honored One’s intent. When the World-Honored One knew Kashyapa had understood, he declared:

“With the Treasury of the True Dharma Eye, I secretly entrust it to you. Guard and protect it, and command Ananda as your deputy to continue its transmission. Let it never be severed.”

And he spoke this verse:

Dharma is originally no-Dharma.
No-Dharma is also Dharma.
Now at this time of entrusting no-Dharma —
has Dharma ever been Dharma?

Shakyamuni appointed Kashyapa as the First Patriarch and Ananda as the Second, to continue the lineage without break. (If one can understand this verse, one will neither cling to the Dharma nor destroy it.) Having spoken, the World-Honored One further told Kashyapa:

“I transmit the golden-threaded sanghati robe to you. Pass it to the successor, until Maitreya Buddha appears in the world. Do not let it decay.”

But by the time of the Sixth Patriarch, the robe had become the basis for claiming authority rather than the Dharma itself. So the robe was not transmitted after the Sixth Patriarch. Kashyapa was the First Patriarch in India; the lineage was transmitted to the Twenty-Eighth Patriarch, Bodhidharma. During Emperor Wu of Liang’s reign, the movement of the Dao turned toward China. Bodhidharma came east and became the First Patriarch of China. Chinese Chan transmitted the lineage in a single line to the Sixth Patriarch. Outwardly the robe was passed as a sign of faith; inwardly the Dharma seal was transmitted to accord with the true mind. The heart had to have realization, with the robe as outward proof. From the World-Honored One all the way to the Sixth Patriarch, because the robe became a source of contention, after the Sixth Patriarch it was no longer passed on. The patriarchs who had been transmitted in a single line now branched in different directions. After the Sixth Patriarch passed, his dharma-heir disciples each founded their own schools — Caodong, Weiyang, Fayan, Linji, Yunmen, and others. Chan thus divided into many branches. The Sixth Patriarch lived during Empress Wu Zetian’s reign, the most flourishing period of Buddhism in China. His dharma heirs established their schools and spread their teachings everywhere. Though the robe was no longer passed, the principle of cultivation never changed: all took “illuminating the mind and seeing one’s nature” as their aim. Each school’s successors had to realize their original face and see their nature before they were qualified to shoulder the Tathagata’s household work and continue the lineage. This is clearly recorded in the Transmission of the Lamp.

In Awakening, There Is No First or Last

When our Teacher and Teacher Mother were on the mainland, they had only a dozen years to spread the Dao across all the provinces. At that time they transmitted the School but not its doctrinal teachings, for time was short, and many disciples had no opportunity to study the scriptures. Our situation in Taiwan is different — we have more time for study. Yet if one studies the teachings without guidance, one still cannot grasp the Teacher and Teacher Mother’s purpose, and one may come to think Buddhism’s content is richer and envy Buddhism. This all comes from not understanding the distinction between “School” and “teachings.” If one can understand the Teacher and Teacher Mother’s wondrous method of the one pointing, one can understand the meaning that all religions expound. In other words, the wondrous meaning of the one pointing — seeing one’s own original mind — is the principal aim of all religions.

Though the Dao Lineage spans thousands of years with gaps in time and space, awakening to one’s original nature in Shakyamuni’s era is the same as awakening in the era of our Teacher and Teacher Mother. It has nothing to do with time. Everyone must understand: the Dao Lineage of Yiguandao, on the level of principle, has no grounds for doubt. For example, our parents going to Kaohsiung fifty years ago and us going to Kaohsiung now — though the time differs, the destination is the same. Shakyamuni’s era and ours may differ, but what is attained is the same. Awakening in Shakyamuni’s time is not early; realizing it under our Teacher and Teacher Mother is not late — because this “○” transcends time and space. As long as you can realize it, there is no difference between early and late. Our original nature has no beginning and no end, no name and no form. If you can directly take it up, if you can understand beyond words, you will not doubt the question of the lineage’s historical process. The main purpose of the lineage is to inspire faith — to let cultivators understand that the transmission from teacher to teacher is without difference. If you can take up the one pointing in that very moment, then where Yiguandao came from is not important. What matters is whether you yourself have understood what the Teacher and Teacher Mother transmitted. If our original mind and nature remain unrealized, then clinging to the Buddha’s feet is useless. Many people stood beside our Teacher and Teacher Mother, yet not all understood their intent. If we cannot realize our original mind and nature, fixating on the lineage alone is meaningless.

If a practitioner insists on tracing the lineage to its roots, consider: who was Shakyamuni Buddha’s teacher? The Seven Buddhas are only representative. Truthfully, Shakyamuni awakened upon seeing the morning star. That is all the Buddhist histories record — trace further and you cannot find the source. There is no record of who transmitted to Shakyamuni. Just so, who was Confucius’s teacher? Who transmitted to Laozi? Who transmitted to Christ? If you insist on tracing to the root, you will never arrive. Consider: where do human beings come from? Push backward from parents indefinitely and you still find no answer. Christianity says God shaped a clay figure — but does that answer satisfy you? Scientists say we evolved from apes — does that satisfy you? No matter how the ape changed, where did the first origin come from? In reality it is quite simple. Theoretically, the origin is yin and yang; all things are created by yin and yang’s transformation. Yin and yang come from taiji, taiji from wuji, and tracing to the end — the Dao. The substance of the Dao is formless and featureless; its manifest function takes heaven and earth as its form. The Dao enters heaven and earth yet transcends them. Our purpose in cultivation is to realize the wondrous method of the one pointing as transmitted by our Teacher and Teacher Mother.

Yiguandao disciples often say, “The Dao is supremely honored and precious,” “The Dao and religion are not the same” — but these are only spoken words. Without understanding the true meaning of Yiguandao, one cannot realize its inner principle. The realization comes from the pointing transmitted at that moment by the Teacher and Teacher Mother — realizing the original state of mind where not even one thought exists. Its verification is also grounded in this realm of the one pointing’s direct experience — no birth or death, no opposition, no discrimination, no right or wrong — the original mind preserved and upheld. The practice of entering the Way and completing the Way was all taught to us in that moment. The Teacher and Teacher Mother’s wondrous method of the one pointing can be said to complete what the scriptures of the five religions’ sages left unfinished, saving us great effort. From this one can understand the precious nature of the Dao. Otherwise, many people think the sign of the Dao’s preciousness is that after receiving the pointing, their body is soft at death. In truth, this does not yet show the real preciousness of the Dao. If one can understand that the Teacher and Teacher Mother directly reveal the source of the mind, and that all myriad dharmas are inherent in one’s own mind, then one will not question why Yiguandao has no scriptures. Many doubts can resolve themselves.

Gaining What Cannot Be Gained

What we call “receiving the Dao” is itself a skillful term for those still lost. Because we were formerly confused and can now be aware of this mind, we call it “receiving” as a convenience. Our original nature is unborn and undying — there was never anything lost, so there is nothing to gain. If something could be gained, it could also be lost. “Gain and loss” are only synonyms for confusion and awakening. If you insist there is something gained, then: is it gained through the body? But the body is merely a tool — it breaks, it is impermanent. Is it gained through the mind? The mind is formless and featureless — one cannot say it is gained through the mind. Is it gained through the nature? The nature is every person’s origin — if it existed only after receiving the Dao, would those who haven’t received it have no nature at all? The nature is our origin, without form. It is emptiness — you cannot gain emptiness from within emptiness. Our nature is already Buddha-nature, already the innate Buddha. You cannot gain Buddha from within Buddha. We are already the Dao — you cannot gain the Dao from within the Dao. Because one’s own nature is originally complete, gaining anything more would mean it was never complete to begin with. To insist on having gained something is to slander the Teacher and Teacher Mother — as if they handed us something! What did we gain? Yet to say there is nothing gained is also to slander the Dharma they transmitted. This “○” is beyond “gaining” or “not gaining.” The Teacher and Teacher Mother are like a lit candle meeting our unlit one — meaning our nature had not yet been discovered. At the moment of the one pointing, they let us discover the innate capacity of knowing and goodness that was always there. Since it was not given by them, we cannot call it “gained.” But without their pointing, we could not discover it — so we cannot call it “not gained” either. Therefore one must acknowledge this Dharma. The Teacher and Teacher Mother’s momentary pointing provides the assisting condition that lets us turn the light inward and realize in that instant: all is originally complete, everything is already present — nothing new was obtained.

If one has studied the school of Chan, perhaps one can better appreciate the wondrous method of the Teacher and Teacher Mother. Otherwise, understanding its preciousness and excellence at first is not easy. To elevate the noble status of our Yiguandao Dharma requires our effort. Otherwise, what distinguishes Yiguandao from other religions? What makes it worthy of being called supremely honored and precious? Though Yiguandao disciples, through the grace of heaven and the Teacher’s virtue, are protected for a myriad and eight thousand years — what matters more is that we ourselves must verify and realize the wondrous method of the one pointing, to fulfill the meaning of “the great power to transcend life and death,” and thereby understand the supreme preciousness of Yiguandao’s Dharma. So the examples of gaining through body, mind, or nature are meant to alert those who cling to the name “receiving the Dao” without ever truly investigating its meaning. If one can realize it, then though one gains, there is nothing gained — at that moment of the pointing, wisdom-nature naturally and spontaneously manifests in direct experience. For example, Confucius said to Zeng Shen: “Shen! My Way is threaded through with one thing.” Zeng Shen replied: “Yes.” This is a natural response, like shifting gears while driving — you step on it and it engages. It can be understood in that very moment, without additional words of explanation. Both “there is gain” and “there is no gain” are talk of two extremes, unrelated to the original nature. Both are expedient, spoken but without true meaning — both are contextual remedies applied as needed.

Buddha-Nature Transcends Being and Non-Being

When Shakyamuni Buddha sat beneath the bodhi tree and awakened upon seeing the morning star, he sat in silent reflection. If he did not teach, then beings would have no chance of liberation. If he did teach, beings would cling to words and die in the turning wheel of language. Consider: if we say beings have Buddha-nature, that slanders the Buddha, Dharma, and Sangha. If we say they have no Buddha-nature, that equally slanders the three. Why? Because our nature is neither existent nor non-existent. Once, someone asked Master Zhaozhou: “Does a dog have Buddha-nature?” He gave two answers — sometimes yes, sometimes no — depending on what the questioner was attached to. In truth, our Buddha-nature transcends both being and non-being. If you insist the dog has no Buddha-nature: even ants have it — how could a dog not? If you insist it has Buddha-nature: then why can’t the dog become a Buddha? Consider a peach tree. Before it bears fruit, though the potential exists, it is as if it doesn’t — you cannot say it has peaches. But one day when it bears fruit, you cannot say it doesn’t. Buddha-nature itself belongs to neither existence nor non-existence. To say it exists or doesn’t exist both slander the Buddha, Dharma, and Sangha. To say beings have Buddha-nature is attachment-slander, surplus-slander. To say beings have no Buddha-nature is falsehood-slander, deficit-slander. To say Buddha-nature both exists and doesn’t exist is frivolous talk. To say it neither exists nor doesn’t exist is also not reality. So Shakyamuni, beneath the bodhi tree, deliberated for a long time. Ultimately, wherever he taught, he broke attachment on the spot — he would never let anyone cling to scripture. Therefore the supreme teaching has nothing that can be spoken — it is only the breaking of attachment. This must be slowly realized for oneself.

Our Teacher and Teacher Mother are no different: at the moment of the one pointing, the confusion of countless kalpas can be broken through. But realization is your own to realize; awakening is your own to awaken. The Teacher and Teacher Mother cannot realize it for you or awaken for you. Discovering your own mind and nature depends on your own discovery — it is your own affair. When beings are unawakened, though the nature exists, it cannot function — like an unlit candle. The Teacher and Teacher Mother’s one pointing provides the assisting condition, lighting the lamp of the mind. Once lit, there is absolutely no difference from what was already burning. Therefore the one pointing can shatter the confusion of countless kalpas. If this principle is clear, one knows the lineage has never been broken. Consider: the three Buddhist persecutions and the Qin Emperor’s book-burning destroyed forms, but the mind cannot be severed. Thus Chan’s single lineage of “mind transmitting to mind” has continued without break. In the Platform Sutra, the Fifth Patriarch taught the Sixth:

“If you do not recognize your original mind, studying the Dharma is useless. If you recognize your own original mind and see your own nature, then you are called a great one, a teacher of gods and humans, a Buddha.”

And further:

“Since ancient times, the Buddhas have only transmitted the fundamental substance; the teachers have only secretly entrusted the original mind.”

Therefore, once we realize our original mind, we connect with Laozi, Confucius, the World-Honored One, and all the patriarchs. Without this clarity, though you stand at their side, it is as if you were ten thousand miles away. With this understanding, one naturally will not cling to or discriminate about the historical lineage of different religions.

If we can understand the purpose of our Teacher and Teacher Mother, we naturally understand the meaning of different religions and their lineages, and can explain these things as the occasion arises. An ancient worthy said:

Roads number in the thousands and tens of thousands —
know which is near, which far.
The lost one: a hundred and eight thousand li.
The awakened one: a single step beyond.

This very mind is Buddha. Whatever can point us to our mind and nature is the Dharma. Whether Confucian, Daoist, or Buddhist, though the methods of explanation differ, all aim to point us to our mind and nature. The terms differ, but the purpose is the same. Understood thus, one will not fixate on the lineage or insist that the Buddha-Dharma began with Shakyamuni. We must understand: wherever there have been human beings, there has been Unity, there has been Buddha-Dharma. It is not because a particular sage taught it that it first came into being. Therefore, from the perspective of principle, the origin of Yiguandao is this “○” to which the Teacher and Teacher Mother directly point. Everyone should carefully realize the wondrous truth within it.

One Lineage, Transmitted Without Break

From the perspective of historical events, there are many books about Yiguandao’s origins. Most follow the Dao Lineage Chart. Below the chart are listed China’s most renowned sages who attained the Dao, as well as Christ and Muhammad. Doctrinally, the ages are divided into the Green Sun, Red Sun, and White Sun. In high antiquity, before historical records, the ages are divided: the Zi Assembly opens heaven, the Chou Assembly establishes earth, the Yin Assembly gives birth to humanity. Before this come the Seven Buddhas who govern the world; after them come the Three Buddhas who gather and complete. Heaven’s creation takes 10,800 years for the qi-heaven, another 10,800 years for the form-heaven — our earth is one of these — and then another 10,800 years for the original spirits to descend into the world. After their descent begins the era of governance. From the Mao Assembly, the Seven Buddhas govern: in the south, the Red Love Buddha for 6,000 years; in the north, the Birth-Nurturing Buddha for 4,800 years — together another 10,800 years. Then come Jia Sanchun, You Changgeng, Konggu Shen, Longye Shi, and the Heaven-Sustaining Buddha — these are the Seven Buddhas who govern the world. After them, Fuxi governs for 500 years, followed by the Burning Lamp Buddha, Shakyamuni Buddha, and Maitreya Buddha — these are the Three Buddhas who gather and complete. The last of them is Maitreya. This is why, when we offer incense morning and evening, we silently recite “Homage to the Ten Buddhas of Amitabha and the Heavenly Source” — which refers to taking refuge in the final Buddha, Maitreya. After Maitreya, the Wu Assembly has passed. Everything before Wu belongs to yang; after it comes the Wei Assembly, which belongs to yin. The cosmic movement is thus, and so it is with people: male beings gradually decrease, female beings gradually increase — this is the natural course of cosmic timing. At the Shen Assembly, the original spirits are gathered back. Then comes the chaotic period of the form-heaven. We may not fully believe in this future dissolution of the form-heaven, yet we cannot disbelieve it either, for seashells have been found on the highest mountains, proving that the earth has undergone vast changes of sea becoming land. In the future, heavenly fire, earthly fire, and human fire will grow ever stronger — as proven by the fact that rainfall was once abundant and is now diminishing. After the original spirits are gathered, the earth gradually deteriorates, and the qi-heaven also transforms. Because the qi-heaven changes, even the immortals of the qi-heaven must receive the Dao to escape the catastrophe. By the Hai Assembly, it is the era of returning to nothingness — the era of chaos, 10,800 years, when heaven and earth cannot be distinguished. When the qi is sufficient again, the Zi Assembly opens heaven once more, the Chou Assembly establishes earth, and the cycle begins again. We can verify this from our own bodies: heaven is the great heaven, the human being is a small heaven. After a busy day, we must rest at night. When our vitality is replenished, a new day begins. This proves that the principles of heaven and earth contain no falsehood.

The Dao Lineage begins with Fuxi, who realized the principle of heaven and earth’s yin-yang transformation and drew a single line to open heaven, creating the Pre-Heaven Eight Trigrams to illuminate the wondrous source of endless generation. Then came Shennong, the Yellow Emperor, and on to Yao, Shun, Yu, Tang, King Wen, King Wu, and the Duke of Zhou. The lineage passed to Laozi, then Confucius, Yan Hui, Zisi, and Mencius. After Mencius, the Confucian and Daoist Way was broken, and the movement of the Dao shifted westward to India’s Shakyamuni Buddha. From there it was transmitted to the Twenty-Eighth Patriarch Bodhidharma, who came east — the “old water flowing back,” for the lineage had gone from China to the west and now returned to China. Bodhidharma transmitted to the Second Patriarch Shenguang, the Third Patriarch Sengcan, the Fourth Patriarch Daoxin, the Fifth Patriarch Hongren, and the Sixth Patriarch Huineng. Before the Sixth Patriarch, the Heavenly Mandate rested with the monastics. But after the Sixth Patriarch, the Dao was transmitted to the “fire-dwelling household” — ordinary laypeople. As the verse says:

Shakyamuni’s tradition ends here.
The Confucian school receives the Dharma, and the Way flows through.
Hereafter, in the Third Period, universal salvation opens —
sincerity of heart and rectitude of will accord with the Doctrine of the Mean.

The lineage continued to the Seventh Patriarch (the White Patriarch and Ma Patriarch), the Eighth Patriarch Luo, the Ninth Patriarch Huang, the Tenth Patriarch Wu, the Eleventh Patriarch He, the Twelfth Patriarch Yuan, the Thirteenth Patriarchs Xu and Yang, and the Fourteenth Patriarch Yao. After Patriarch Yao came the opening of universal salvation and gathering. Then the Fifteenth Patriarch, Wang Jueyi, and the Sixteenth Patriarch, Liu Qingxu — at which point the Red Sun period was complete, and the White Sun era began. In the Green Sun period, green was honored and the lotus leaf was worshipped; in the Red Sun period, red was honored and the lotus flower was worshipped; in the White Sun period, white is honored and the lotus root is worshipped. The Seventeenth Patriarch, Patriarch Lu, is the First Patriarch of the White Sun. The Eighteenth Patriarchs, our Teacher and Teacher Mother, carry out the threefold universal salvation, the return of all dharmas to one, and the gathering of all religions. From high antiquity — without writing, without religions — to the age of civilization with scriptures and teachings: this is “one source scattering into ten thousand distinctions.” Now, in the White Sun period, all religions return to their source, gradually returning to original natural simplicity — “ten thousand distinctions returning to one source, all dharmas returning to one.” This is the reversal at the extreme — the fixed law of heaven and earth.

If someone asks how the Dao Lineage connects across different eras and different places, a practical example helps: dumplings and hamburgers come from different backgrounds, but both serve the same purpose — they feed the hungry. Whether India or China, though mixed together, the purpose of religion is the same and interconnected. This single-line transmission of the Dao Lineage, passed generation to generation, cannot be seen — yet it cannot be denied. We have never met our great-grandfather, yet we cannot deny his existence. Otherwise, where did our family name come from? But what matters more is understanding the purpose and aim of our study and cultivation — not knowing the exact details of how the lineage was correctly transmitted before we can cultivate. In the future, people will certainly raise these questions to challenge us. But our hearts should have a foundation: however they ask, we respond accordingly. Though the Dao Lineage has been transmitted continuously, the Dao itself is formless — no documents can verify it. Shakyamuni Buddha also said: “Transmitted outside the scriptures, not established in writing, the True Form is Formless.” Our Teacher and Teacher Mother continue the lineage by transmitting only this original “○” — naturally, there is no documentation to consult.

The School Is Not Founded on Written Words

We know that the method of Yiguandao’s Dharma transmission belongs to the School — the gate of seeing one’s nature. It directly reveals the original at the moment of pointing, not established in writing. Therefore there are no forms or words to serve as evidence, for whatever has form is necessarily born and will die — it is not the Dao, not the original. The original is simply thus — not produced by birth. We must have this basic understanding. The Teacher and Teacher Mother only pointed us to our original mind, and all myriad dharmas are inherent in our own mind. This is why they left no scriptures for us. If Yiguandao had scriptures, it would be the same as “teachings” and could not be called “the Dao.”

In the Green Sun period, before recorded history, there were no scriptures. People simply lived by instinct, doing things from the original mind. Likewise, when the Old Patriarch comes for the final gathering, all religions will return to one — all returning to the one mind. When the Old Patriarch appears: from Buddhism’s standpoint, it is the World-Honored One returning; from Christianity’s, Christ returning; from Confucianism’s, Confucius returning; from Daoism’s, Laozi returning; from Islam’s, Muhammad returning. Our Old Patriarch will be recognized by every religion as its founder reborn. He simultaneously embodies the principles of all five religions — because whether one speaks of Confucianism, Daoism, or Buddhism, all arise from the function of the mind and nature. Though the five sages lived in different times and environments, the one original mind is the same. If one finds this common ground, then though the eras and circumstances differ, the purpose of the work accomplished is the same. Thus: Buddhism returns all dharmas to one, Confucianism grasps the center and threads it with one, Daoism embraces the origin and guards the one, Christianity prays in silence and draws near to the one, Islam is pure and true and returns to the one. All take “one” as their foundation. “One” represents the Dao. Our Old Patriarch has this capacity — to teach from every religion’s standpoint.

In truth, one need not wait for the Old Patriarch: after studying the scriptures of the five religions, one knows that each religion’s purpose, thought, and ideal are the same. The methods of expression differ, but the root is one. From this we know that when the Old Patriarch appears, he will act from the original mind and nature, without any religious labels. Just as in the beginning there were no religions and then religions arose, in the end religions will return to no religion — because physical forms can never achieve great unity; only the mind can. Why can only the mind achieve this? When we taste something salty, everyone equally knows it is salty. When a child falls, everyone naturally goes to help. This is what we share — it needs no teaching. The Teacher and Teacher Mother transmit to us this shared conscience and original nature — nothing more. If we can understand this, we can be our own master. When everyone acts from conscience and original nature, there is no need for law — for even with laws, people find loopholes. In the past, people had no scales, yet no one cheated on weights. Now people’s spoken words don’t count — they must stamp a seal. Eventually, even seals won’t be enough. The Teacher and Teacher Mother use nothing — they transmit only our fundamental conscience, letting everyone act from it. Conscience is innate — it need not be learned. In ancient times, before civilization, though no one taught filial piety, people were still filial. Today, though it is constantly taught, people are not necessarily filial.

As for how the Dao Lineage connects, how the Heavenly Mandate is entrusted — this is beyond ordinary imagination. Yet the truth is the same. The five sages, or anyone who has understood the Dao, share a silent accord. The true cannot become false; the false cannot become true. Though nothing can be stated, the understanding is unanimous. It is like a certain food — you have eaten it, I have eaten it. You understand, I understand. Though it cannot be described, we silently share the knowledge. This principle is somewhat mysterious and cannot be analyzed by ordinary means.

Today the main point is to explain the origins of Yiguandao, because Yiguandao disciples are generally simple and have few resources for research. When someone questions them, they are struck speechless, and when told their lineage is incoherent, their faith wavers. Therefore one must understand these things — just as an employee should know how their company was founded, who the chairman is, and what products they make. Though some people currently slander Yiguandao, any great practitioner who truly understands the meaning of “Pervading Unity” would never dare slander it. For the five sages all illuminated Unity, and all scriptures testify to it. Today we too, through the Teacher and Teacher Mother’s wondrous method of the one pointing that directly reveals the mind’s source, have the confidence to study together.

The Dharma is equal, without high or low.
The Pervading Unity spreads in response to the time.
The mind is the temple — diligently awaken.
Skillful and unobstructed: the practice of Maitreya.

Chapter Two — The Excellence of Yiguandao

The Dharma is equal, without high or low. To speak of "excellence" seems almost contradictory. But as Yiguandao disciples, we must understand what distinguishes our tradition and how it differs from other religions. Consider: if you work for a company, you should know the quality of its products and what makes them good. Only then can you have confidence. By the same reasoning, as Yiguandao disciples, we must understand the excellence of our tradition. More importantly, after understanding it, we must act from an equal mind and not cling to arrogance — only then do we fulfill the principle that the Dharma is equal. Let us examine this from three perspectives.

The Excellence of Timing

"Timing" means being suited to the present age — responding to the times and the turning of fortune. With the great shift of heaven and earth's cycles, from simple uncivilized life to today's technologically advanced society, from agricultural to industrial ages, every aspect of living has changed. Especially in the past few decades, change has been greater than in the preceding centuries. Everyone feels it: time is pressing, life is tense, and the spiritual burden is immense. How can we reduce this spiritual tension and pressure? Through spiritual nourishment — and much of this nourishment comes through religion. When people encounter setbacks they cannot bear, they often think of going to a temple to calm their spirits and seek release. This proves that when the mind is in conflict or overwhelmed, religion is the best refuge — a supply station for the soul. Yet some people, unable to solve their difficulties, go to fortune-tellers and diviners. The result is not only that the matter is unresolved but that it becomes more complicated. Charlatans are one example of this. Religion should solve our problems, not create more. In an age of so many competing sects, with such variation in quality, which religion is truly suited to the times?

As material civilization advances and living standards rise, human beings need spiritual balance — only when body and spirit are "pervadingly unified" does life feel substantial and real. In this era, the Yiguandao Dharma is the most practical, because our Teacher and Teacher Mother transmit the mind, awakening the inner treasure rather than seeking externally. Yiguandao does not teach us to sit in meditation or chant sutras. Its primary purpose is to bring body and mind into pervading unity. It is like driving a car: if your focus is scattered and your hands and feet are not coordinated, there will certainly be an accident. In the family it is the same — husband and wife must be of one heart, the two in unity, for the household to be happy. At this moment in time, heaven has sent down the Yiguandao Dharma to directly reveal our original mind — the mind of non-duality. When the human heart is divided, disorder begins. If you can transform two hearts into one, then no matter how many people live in a household, if they share one heart, the family will be happy. In a company, though there are many departments, if they share one heart, the company will flourish. Where there are two, each side holds its position; where there are two, there is struggle for profit and power — this is the beginning of chaos. In politics it is the same: when government and people are in unity, the government's affairs become the people's affairs and the people's affairs become the government's — the nation is well governed. If officials and citizens share one heart, society is harmonious. Therefore the Yiguandao Dharma is the most suitable method for the modern world. Its principal aim is to return to unity; its goal of practice is to achieve unity of body and mind. Other traditions do not so directly point to our mind and nature. We need only bring body and mind into unity, and every aspect of life becomes balanced and stable. This is the most direct and most profound of all methods — it integrates directly into daily life and can be practiced anytime, anywhere.

At this point you may be thinking: why is everything spoken of here just daily life? What is so excellent about that? An ancient master said: "True Buddhas only discuss household matters." Household matters are what everyone talks about — nothing special, it seems. But this is the most practical teaching. If one cannot manage household matters well, how can one accomplish the great work of transcending birth and death? The Buddha-dharma is not apart from the worldly dharma. Even celestial beings must come to this world to cultivate. Only one who does well in daily life can achieve realization. The Yiguandao Dharma does not expound mysterious scriptures. It simply and directly points to our original mind. Act according to your original mind, and do well what a human being should do — that is enough. If you are a child, act as a child should. If you are a husband or a wife, fulfill your role. This is completing one's character. When human character is perfected, the Heavenly Way is achieved. The Confucians say that the human is heaven — do well what should be done, and the ordinary becomes the sage. Most people think that only what is marvelous and abstruse constitutes great truth. In reality, the most profound truths must still be realized and practiced in daily life — beginning with how people treat each other and how families live together. Leave aside the affairs of daily life, and how will you verify your cultivation? However much you study, are greed, anger, and ignorance still the same? These must be proven through living. All Buddhas attained the Way in this world. If realization were not attained in this world, celestial beings would have no need to come here.

Most practitioners feel that the affairs of daily life need no discussion — everyone can see them clearly. True enough, but whether one can actually carry them out is not so simple. From this we can see that cultivation and life are inseparable. Cultivation is within life; life is cultivation. When the two merge into one, that is "Pervading Unity." The future direction of cultivation should be: "Make cultivation part of daily life, make realization a matter of character, make teaching suited to the age, and make the administration of Dao halls like good management." In the past, the talk was of becoming immortals and Buddhas. In the future, if we still speak this way to the younger generation, it will be hard for them to accept. The times have changed. Cultivation is about perfecting one's character — something that cannot be bought with money or status, and cannot merely be spoken of. It is built within the ethical relationships of family and society. Therefore, realization should emphasize character. Teaching must suit the needs of the age and environment to be accepted. And the management of Dao halls should adopt the methods of modern organizations — division of labor, with each person responsible for their area, like a well-run enterprise. In the past, there were powerful senior elders, and followers honored the Heavenly Mandate, so one person could handle everything. But gradually, circumstances have changed, and division of labor is necessary. This is a possible future direction — the principles do not change, only the methods. Just as monks in the past went out to beg for their meals but now cook for themselves — the principle is unchanged, but the method has adapted. The Dao, the mind, and the nature transcend time and space. Therefore one must adapt to circumstances and teach the Dharma in ways that can be accepted, in keeping with the season and conditions. The Yiguandao Dharma is the most suited to the present season. It has no color of superstition and is wonderfully simple. This is where its excellence lies. Other traditions tend either toward heavy superstition or toward requiring great amounts of time for study. These four modernizations — making cultivation part of daily life, realization a matter of character, teaching suited to the age, and Dao hall management professional — are the direction and goal of our future cultivation.

The Excellence of the Practice Place

In most religions, followers must go to a temple, monastery, palace, or church to worship. To devote oneself fully to cultivation often means leaving one's family and abandoning one's career — something very few can accept in today's society, and therefore something that cannot spread widely. But Yiguandao disciples, by the grace of heaven and the Teacher's virtue, need not leave home or give up their work. They can establish a Buddha hall in their own household, where the whole family burns incense and bows together — husband and wife, parents and children cultivating side by side. Gradually, every family builds a household grounded in the Dao. Done thoroughly, this is what is called a "household of immortals" — a family without petty reckoning, without resentment and grudges, living a life of meaning and fullness. For this reason, Yiguandao's places of practice have spread widely over the decades, from cities to villages, growing ceaselessly — something no other religion has matched. What I have described is the visible practice place. But the invisible practice place — the one within — is our true place of cultivation.

When most people hear "practice place," they think of a physical location — somewhere that lectures and teachings are given. In reality, each person already possesses their own Buddha hall: the heart. Wherever the heart is, there is the practice place, for when the mind stirs, phenomena arise; when the mind stirs, the entire field of experience turns. Good and evil alike are born from the mind. What matters is this: good thoughts should be carefully guarded, and evil thoughts should be cut off at the moment they arise. In daily life, thoughts inevitably arise. The moment a thought arises, the mind is stirring, and wherever the mind stirs, there is suffering and joy, right and wrong, grasping and rejecting, love and hate, gain and loss — heaven and hell are born right there. The arising of a thought is the very place where we must cultivate. Therefore it is said: where the mind is, the practice place is. There is no need to go elsewhere. The moment the mind moves, that is the field of practice. After all, wherever there is suffering, the mind is present; wherever there is joy, the mind is present.

If you do not know that the mind is the practice place and only seek physical locations, that is not practical. The Buddha's enlightenment is the enlightenment of the original mind. Sentient beings' delusion is the delusion of the original mind. Both delusion and awakening are the mind. Then how does one awaken? By awakening within the very world of grasping and rejecting, right and wrong — realizing, from within right and wrong, the source where right and wrong have never existed. The Platform Sutra says: "Affliction is itself bodhi." Therefore, wherever the mind is, there is the practice place. An ancient master said: "Wherever there is mind, there is suffering; forget the mind, and there is joy." In delusion there is a mind of right and wrong, a mind of opposition, a mind of resentment — thus where there is mind, there is suffering. Forget the mind, and there is joy. If we understand this principle, then wherever there is mind, there is something to cultivate. When there is no mind, there is nothing to speak of cultivating. When we are in deep, dreamless sleep, there is no opposition, no resentment — even the greatest matters are gone. Most people carry "cultivation" on their lips. This is the practice of the confused, for in a day of twenty-four hours, the mind cannot be constantly active. When it is not thinking, suffering and affliction vanish. There is no feeling of a mind existing, and no feeling of existing in this world. When you are doing something with total absorption, you do not even feel that you are doing it, and in that moment there is no suffering to speak of.

The Dao has not left us. Our own mind proves this. Where there is mind, there are matters — but "no-mind" does not mean the mind truly disappears. For example, you may not feel aware of driving, yet when someone steps into the road, you naturally swerve. This is natural response. But when the mind actively stirs, there is opposition, and that is where you must pay attention. Where the mind stirs — that is where cultivation is needed. If we do not know that our own mind is the practice place, we will seek the Dharma and seek practice places outside our body and mind. But if we affirm that wherever the mind is, the practice place is, then every moment of every day we have never left the practice place — whether studying, keeping house, or anything else. The moment the mind stirs, that is the field of cultivation. This differs greatly from focusing only on physical practice places. If you go to a temple only on the first and fifteenth of the month, and bow in your household Buddha hall morning and evening — yet think of that as the whole of practice — how many hours of twenty-four are actually spent in the practice place? At that rate, cultivation becomes very difficult. But if we understand that wherever the mind is, the practice place is, then when events arise, we observe every thought that stirs. When no events press, we simply maintain the calm, quiet, peaceful original mind. This way we have never left the practice place. This is true cultivation. From morning to night, in every role and circumstance, everywhere is the practice place. As the ancient master said:

"The Buddha on Spirit Mountain — do not seek far. Spirit Mountain is right at the crown of your mind. Everyone has a Spirit Mountain stupa. Go cultivate beneath your own Spirit Mountain stupa."

Spirit Mountain is at the crown of the mind. There is no need to seek it far away. Because sentient beings are confused, they abandon the near and seek the far. Some want to bow to Avalokiteshvara and travel all the way to Mount Putuo. But in truth, Avalokiteshvara is the crown of your mind — when your mind stirs, the response is already there. Because people do not know what the practice place is, they think Mount Putuo is the true practice place. Some, even more attached to appearances, believe that only a monastery with a great Buddha statue can be a real practice place, while the small shrine at home seems unimpressive. They do not know that the mind is the practice place. Why do I say all this? Because the mind is the root of all things. The mind is the master of the body. Going to heaven or descending to hell — both come from the mind. Therefore cultivation can only begin from the mind. The mind is our true practice place. Otherwise, going to a temple once a week to bow, making a pilgrimage, or attending a church service for a few hours with such long intervals — the fire has already gone out. How could that be called easy cultivation? True cultivation is in daily life: when something arises, the mind reflects — should I do this or not? Should I say this or not? That is where to apply oneself. Beyond that, there is no need to constantly talk about how to cultivate and how to reflect — otherwise it becomes another form of bondage. Cultivation has never left our original mind. If you leave the mind and seek something with form and appearance, that is not the true practice place.

In the past, the great masters of Chan likewise pointed directly to the mind and nature, but they did not spread the teaching universally as it is now spread in this age. We have the blessing of receiving the Teacher and Teacher Mother's direct pointing to our original mind and nature. After receiving the Dao, if we study the scriptures, we will know that the Teacher and Teacher Mother's direct pointing saves us immense effort. Naturally we will have the confidence to shoulder the responsibility and practice accordingly. In most religions, the temple or monastery is the practice place. The Teacher and Teacher Mother directly reveal our original mind and make the mind itself the practice place. Thus we are never apart from it — practical, convenient, and requiring no special time or effort. This is most suited to the needs of the present age. Cultivating the mind has no color of superstition and no obstruction — wherever the mind is, we can cultivate. Whether in our profession or in our studies, we can cultivate the Dao. This is the point of excellence I wish to emphasize, and where our tradition differs from other sects. Nowadays some people practice seated meditation, prostrations, and pilgrimages — these are sincere expressions and worthy of respect. But we should understand their actual significance. If we hold to this principle, we will be able to adapt freely in the future. Learn the living Dharma, not the dead one. What is written in scripture is the dead Dharma; our mind is the living one. If we do not understand the mind and use only dead methods, they will not help our cultivation.

The Excellence of the Practice Method

Yiguandao disciples need not leave home to cultivate. There are no restrictions on age, gender, race, education, or literacy, and practice does not interfere with study, work, or business. Anyone can cultivate the Way of Pervading Unity. The Yiguandao Dharma is the most suited to this era — the most convenient of all methods. It requires only that we protect and maintain the innate unity — our original mind and nature — without seeking any Dharma outside of body and mind. From the moment human beings existed, the truth of Pervading Unity has been present. This truth is another name for our original nature. "Buddha," "nirvana," and "the first principle" all carry the same meaning — only the names differ. Our nature is originally complete. As long as we are not confused about our nature, there is nothing to awaken to — for awakening is spoken of only in contrast to confusion. Without confusion, there is no need to speak of awakening. The purpose of every sage, patriarch, and great teacher throughout the ages has been to help sentient beings return to the original state of Pervading Unity. For sentient beings' confusion is confusion about this very unity, their awakening is awakening to this very unity, and their future realization is the realization of this very unity.

Buddhism returns all dharmas to one — which means returning all dharmas to the mind. Confucianism grasps the center and threads it with one. Daoism embraces the origin and guards the one. Islam is pure and true and returns to the one. Christianity prays in silence and draws near to the one. All five religions take "one" as their aim. In our Teacher and Teacher Mother, the one pointing at the moment of transmission directly demonstrates this. To understand the preciousness of Pervading Unity, we must be clear about the difference between these two approaches. What the five religions describe as "one" is inferential — they establish a principle and teach you how to practice it. But the Teacher and Teacher Mother demonstrate the true "one" directly, in the living moment. When we receive the Dao, at the very moment of transmission, we are shown the Pervading Unity we have always possessed. The five religions' "returning to one" is described in scripture. The one pointing at the moment of incense transmission is the direct manifestation of Pervading Unity — of conscience and innate knowing. If you cannot grasp this, then you study the "one" in the scriptures. The "one" of the scriptures is dead. The "one" demonstrated by the Teacher and Teacher Mother in the living moment is alive — present and direct, without passing through thought, immediately clear in intuition, beyond all thinking and deliberation. If you try to think about it, it is no longer the one pointing at the moment. There is not even time to think — and what has no time for thought is without fabrication, without adornment, without further processing. The scriptures of the five sages describe the one pointing in words. The Teacher and Teacher Mother fulfill its true meaning. The central wisdom at the moment of the pointing before us — if we can discover it, we have found our original face. Having found it, we simply act according to what was always there. Therefore: awakening is from the one pointing in that very moment, and cultivation is maintaining the original state of mind at the moment of the one pointing. Once we recognize our original face, we have found our true master — and we can be our own master. It is because we cannot be our own master that we say what should not be said and do what should not be done. In daily life, it is always the discriminating consciousness that takes charge — distinguishing and choosing. We see something and try not to think about it, yet still we think. This is because we cannot be the master. Therefore the Teacher and Teacher Mother point directly to our original face, directly revealing our true master. Our true master has no right or wrong, no opposition, no birth or death, no grudges. We become two — unable to be one — because the discriminating consciousness is active. But if in the present moment we can recognize the original and be the master, and if we guard this constantly, there is no need to seek Dharma or seek understanding elsewhere. If a practitioner grasps this principle, every goal in cultivation and daily life will be placed on bringing body and mind into Pervading Unity.

Shakyamuni Buddha taught for forty-nine years, and his sole purpose was to illuminate the first principle, the non-dual Dharma, the original mind and nature. Everything else was teaching adapted to circumstances — expedient instruction. The final gesture of holding up the flower before the assembly was the true pointing to our original mind and nature. It is like planting a fruit tree: the purpose is the harvest, but before the harvest there is a long process of cultivation. The decades of doctrinal teaching were like that process. Only when faith is sufficient can one bear the weight and believe. Likewise, when we receive the pointing at the moment of transmission, if we had not studied many scriptures and had a foundation of faith, we would never believe that this alone is the direct revelation of our original mind and nature.

In the past, someone asked what Buddha is. An ancient master said: "This very mind is Buddha." Just one sentence — and the questioner could enter faith. But for a beginner, if you say "this very mind is Buddha," they cannot believe it. For someone who has studied long and understood that all scriptures arise from the mind, when a great master says "this very mind is Buddha," one confirmation is enough to shoulder the truth. Therefore, without knowledge of the scriptural traditions, how can one know the preciousness of the Teacher and Teacher Mother's wondrous method? And without that knowledge, one cannot shoulder the excellence of the one pointing.

As Yiguandao disciples, many of us are very unfamiliar with the meaning of Pervading Unity and cannot explain where its goodness lies. I once met a senior elder in Japan. Someone asked him what "Pervading Unity" means. He opened his mouth and gave a lengthy explanation — but did not realize that the moment he opened his mouth, it was already two, and no longer unity. If it could be explained in words, the Teacher and Teacher Mother would not have needed to demonstrate it in the living moment. Those who know cannot be deceived; those who are deceived do not know. Most people love to argue and debate, not realizing that the moment they open their mouth, what comes out is not the original. It is like a piece of chalk — once it writes, it is no longer chalk. What is spoken is already function, no longer the original Pervading Unity. If you understand this principle, your daily practice is simply placed on bringing body and mind into unity — from beginning to end, consistent, until Pervading Unity is permanently verified. The method of practice begins with awakening — first, understanding what Pervading Unity is. Once found, daily action is also aligned with unity. Finally, realization too is unity. Unity is the non-duality of body and mind, the non-duality of principle and affairs. The Teacher and Teacher Mother have already taught us the method for beginning, the method for completing, and the method for verifying.

When we first enter the Dao halls, we are attracted by spirit-writing, sand-divination, and written revelations. Because these seem wondrous and curious, we quickly accept them. But these are not the ultimate. Though they make people feel that something mysterious and spiritual exists and inspire belief in spirits, this kind of faith cannot endure. Sand-divination and revelations are like stimulants — used too often, they lose their effect. Though spirit-writing may confer ever-grander titles, after a while the wonder fades. The titles may be grand, but suffering and affliction in daily life remain the same — where then is the excellence? Without continuing toward truth, one eventually grows numb. The principle of mind and nature that we now study is like plain white rice — bland but sustaining. Sand-divination and other displays are like fine dishes — delicious and enticing, but a few meals in, they grow tiresome. You will never tire of white rice. Therefore, study the root. Otherwise, you will find yourself unable to advance yet unwilling to retreat. Many Yiguandao disciples are unfamiliar with the meaning of Pervading Unity, cannot experience its practical goodness, and only hear others say the food is good without ever tasting it themselves. Without personal verification, they begin to complain that Yiguandao lacks documentation. Gradually they lose faith and turn to other sects, thinking that those have more scriptures and more eloquent teachers who speak of profound and wondrous things — while all we received from the Teacher and Teacher Mother was a single pointing. So they conclude that "teachings" are better than "the Dao" — abandoning the near road for the far. It is like a child carrying gold bars who goes begging. The Pervading Unity you already possess — unclear about it, you go elsewhere seeking Dharma.

At the moment of the Teacher and Teacher Mother's one pointing, what is precious is to grasp the original mind in the moment of calm stillness — but not to think of the pointing as a thing in itself. If you can grasp it and affirm it and guard it, that is receiving the Dao. If you cannot penetrate it, then use the Wordless True Scripture through the ear to understand. The True Scripture is offered because the one pointing cannot be explained in words. If you understand the True Scripture, you see that it is no different from the one pointing. If you still do not understand, then there is the Joining Together — the gesture of unity — so that through daily bowing, you come to realize Pervading Unity. Therefore, if you do not understand the Teacher and Teacher Mother's one pointing, going to other sects is futile. Shakyamuni Buddha taught for forty-nine years and left three collections and twelve divisions of scripture — so many that one hardly knows where to begin in order to reach the ultimate. In the end, he taught only to recite the Buddha's name — recite until the mind is undivided, and one will be received into the Western Pure Land. Therefore, if one does not understand the fundamental Yiguandao Dharma and goes to other traditions, what is learned will only be matters outside the mind. Shakyamuni's vast body of scripture was all directed at our mind. Without the mind, no Dharma would be needed. Therefore everything spoken is expedient — not the real Dharma. The real Dharma is where nothing can be said. The Teacher and Teacher Mother's wondrous method of the one pointing has nothing to say — this is called transmitting the mind. Once spoken, it is no longer the real Dharma.

When Bodhidharma was about to return to India, he told his disciples: "The time has come. Why does each of you not tell what you have attained?" Daofu said: "As I see it, neither clinging to words nor departing from words, and using them in the service of the Way." The Patriarch said: "You have attained my skin." The nun Zongchi said: "What I now understand is like Ananda seeing the realm of Akshobhya Buddha — seen once, never needing to be seen again." The Patriarch said: "You have attained my flesh." Daoyu said: "The four elements are originally empty, the five aggregates are not real. As I see it, not a single dharma can be grasped." The Patriarch said: "You have attained my bones." Lastly, Shenguang simply bowed and stood in his place. The Patriarch said: "You have attained my marrow." Thus the Dharma was transmitted to Shenguang. What kind of Dharma was this? In truth, understanding it is not so simple. Only through long study and realization can one comprehend that the real Dharma is fundamentally no-dharma. Otherwise, one is only searching for dharma in the scriptures or speaking of it with the mouth.

Shakyamuni Buddha seeing the morning star and the Teacher and Teacher Mother's one pointing are the same — they can only be understood in the heart, never conveyed in words. What can be spoken is expedient dharma. What cannot be spoken must be realized through the mind — that is the real Dharma. If someone insists on debating the nature of mind, anyone who truly understands will say: you do not understand the Dao. Once a senior Dharma teacher came to visit our elder. Whatever the elder asked, he answered — eloquently, without hesitation. Anyone listening would have been impressed. But in the end, the elder gave him two words: "Conceited." If someone asks what the Tathagata is, the moment you open your mouth to answer, you are trapped between "coming but not thus" and "thus but not coming." Anyone who truly understands does not need to open their mouth.

In matters of mind and nature, some things can be said, some cannot. Sometimes you let the other person speak, and when they are at their most enthusiastic, a single sentence from you is enough. Once a Christian was meeting with our elder and spent two hours explaining how his Lord was this and that. At the end, the elder asked one question: "How did your Lord come to be?" One question, and there was nothing more to say — the man could not explain how his Lord had come. On another occasion, a senior who had annotated the Dao De Jing came to visit the elder. The elder asked: "What does the Dao De Jing say?" The senior went on at length. Finally the elder demonstrated with a single gesture: the circle is the Dao, the point is the Virtue. The entire Dao De Jing is explained just so — why say so much? Without true understanding, the more you speak, the further from the Dao and from the mind and nature you travel.

Provisional and Real Reveal Each Other

Those who do not understand may think the Teacher and Teacher Mother said nothing and taught us nothing. In truth, this is the real Dharma — for what can be spoken has already departed from the original and is no longer real. At the moment of the one pointing, the awakened awaken, the realized realize, and nothing more is said. If in that moment you cannot grasp it, then you must study the scriptures to verify it through the doctrinal traditions. This is why, at the moment of receiving the Dao, you are not told what "this" is. From this we know: all that can be spoken is expedient and provisional — adaptive teaching. When the Buddha taught, the provisional and the real were displayed together. This is especially evident in the Shurangama Sutra. Sometimes the Buddha sat in silence without speaking a word. Sometimes he raised his hand. These were demonstrations of the real Dharma — to see whether the disciples could grasp it. Only when they could not did he begin to speak. This subtle point is clear to anyone who understands the Yiguandao Dharma: both silence and the raised hand are opportunities for us to realize our original face.

From this we can see that the purpose of the Dharma is to draw forth our innate mind and nature — to open the Buddha's knowing and seeing for sentient beings, to illuminate the one Buddha-vehicle. The Lotus Sutra says: "There is only the one Buddha-vehicle; the sheep and deer carts are expedient devices." The one Buddha-vehicle is the great white ox-cart — our original mind and nature. The sheep and deer carts are provisional dharma — the two or three vehicles of expedient teaching. The one Buddha-vehicle is what we call Pervading Unity.

The Shurangama Sutra's seven searches for the mind and ten demonstrations of seeing — whether with words or without — are all designed to reveal true reality. In the sutra, the Venerable Ananda could not shoulder his own true nature and could not release his deluded thoughts, and so was caught in contradiction. The entire sutra's central message is that mind and circumstances are non-dual: the real is the provisional, the provisional is the real. In the past, our elder taught only the essential, representative passages of each sutra. If you understand those key passages, you understand the whole sutra's message. For example, the first chapter of the Dao De Jing says: "The Dao that can be spoken is not the eternal Dao." This establishes the definition. Everything from the second chapter onward explains and elaborates that definition. The Diamond Sutra is the same: the first chapter demonstrates that the Buddha-dharma has never left the worldly dharma — a direct demonstration without speech. The rest of the sutra proves the real Dharma.

Every sutra exists to illuminate the meaning of Pervading Unity. The Shurangama Sutra's seven searches for the mind are about finding the original mind. The mind must interact with circumstances to manifest. At the beginning of study, when understanding is unclear, mind and circumstances can be discussed separately. But ultimately they cannot be divided — and the School is precisely the tradition that does not divide them. The process of study must pass through the doctrinal traditions before one is ready to receive the School. This is why it is said that receiving the Dao in this life was earned by cultivation in previous lives.

In the end, Shakyamuni told the Venerable: the provisional is the real, the real is the provisional — making him understand that the real does not depart from the provisional. Yet today's practitioners all want to abandon the false and return to the true. They think these deluded thoughts are all illusion. But if you abandon the false, where will you find the true? Therefore it is said: the provisional is the real, the real is the provisional — because the true and the false cannot be separated. The physical body, for example, is provisional and not real. But the true nature does not depart from the provisional form. Otherwise, why would Shakyamuni have borrowed a physical body? Without the false, the true cannot manifest and cannot function. Therefore, the real is the provisional and the provisional is the real — they link together and cannot be separated. If you want to find Buddha-nature, you need not search for it. The ability to speak proves that Buddha-nature is present. The Buddha is in the body — this very body is the Buddha. Apart from the body, there is no Buddha to speak of. If you have one, you necessarily have both. You need not demonstrate both separately. This is why it is said: the provisional is the real, the real is the provisional. Therefore cultivation, too, is about everyday affairs. Apart from these affairs, there is no truth to cultivate. The affairs of the world are all provisional — but apart from these provisional affairs, how would you prove the true? How would you prove that your temper is good? How would you prove that you are unmoved? Some people, after reading the scriptures, insist they have reached the state of immovable suchness. But that is immovable suchness spoken by the mouth — the test has not yet arrived. When it does, they find they cannot be unmoved. True immovable suchness is proven within movement. Only one who can prove it amid sights and sounds is truly unmoved. We must understand the meaning of studying scripture. The Shurangama Sutra's teaching that the real is the provisional and the provisional is the real — this is Pervading Unity. The Teacher and Teacher Mother's one pointing at the moment of transmission is meant to complete what the five religions' sages could not complete in their scriptures and words. Therefore it is demonstrated directly — at the moment before the conditions have ripened, before a single thought has arisen, where the real and the provisional are non-dual — pointing directly to the original. If you can grasp this, you have reached what the doctrinal traditions call Pervading Unity. If not, you must continue to study.

Among the many scriptures in Buddhism, the most prominent are the Shurangama Sutra and the Lotus Sutra. The ancient masters said: "Enlightenment through the Shurangama, Buddhahood through the Lotus." Yet even so, when the Buddha taught the Lotus Sutra, five thousand arhats felt it was unreasonable and walked out. This is a matter of readiness. Though each sutra has its distinctive features, the aim of all is the same: to prove Pervading Unity.

We can cite further examples. When Bodhidharma first came to China, he brought only one sutra — the Lankavatara. The Lankavatara was taught by the Buddha on Lanka Mountain to bodhisattvas from other world-systems. It contains one hundred and eight "negations" — the word "not" is used to show that nothing in the world is absolute. "Sentient beings are not sentient beings." "Buddha is not Buddha." If sentient beings were permanently fixed as sentient beings, they could never become Buddhas. These are all temporary designations — subject to change. The central emphasis of the Lankavatara, especially in its refutation of heterodox views, is that all Buddhas of the three times arise from the first principle. The first principle is the non-dual gate — the same meaning as Pervading Unity, only different words.

The Diamond Sutra says: "All appearances are illusory. If you see that all appearances are non-appearances, then you see the Tathagata." This too is the interplay of provisional and real. If appearances are illusory, then apart from appearances, how would you see the Tathagata? So it is said: all scriptures are provisional dharma. "If you seek me through form, if you seek me through sound, you are on a wrong path and cannot see the Tathagata." But when a Dharma teacher lectures — is that not sound? Is that not form? If it is neither sound nor form, then what is it? These passages are spoken for those who cling to sound and form. This is expedient dharma. Though you cannot see the Tathagata within sound and form, neither can you see the Tathagata apart from sound and form. Was not the Tathagata discovered through writing? Through speaking? Through thinking? Therefore it is said: where there is no mind, there is nothing to cultivate. Without sound and form, what "Tathagata" is there to speak of? In application, there is "Tathagata." The Tathagata is the unity of being and non-being. Without application, without sound and form, what Tathagata is there to mention? In the Buddha's world, there is no need to say "you are a Buddha, I am a Buddha" — because it is only in the presence of sentient beings that there is a Buddha to speak of. It is like a world of only men — there is no need to say "you are a man, I am a man."

Therefore, apart from sound and form, there is no Tathagata to speak of. All dharmas are spoken according to the conditions. Because practitioners cling to sound and form, it is said that you must leave sound and form to see the Tathagata. Dharma is established for people. Scripture is dead dharma. One who studies scripture must understand its meaning — otherwise there will be trouble. For example, the scripture says: "No mark of self, no mark of others, no mark of sentient beings, no mark of a lifespan." But if someone asks the lecturing Dharma teacher for compassion — if there is no mark of self and no mark of others, then who is speaking? Who is listening? You see the difficulty. Therefore, only by transcending both "emptiness" and "being" can one find the answer. Otherwise, the moment you speak, it is sound and form.

The first chapter of the Diamond Sutra demonstrates that the Buddha-dharma has never left the worldly dharma. By the thirtieth chapter, the Buddha speaks of the "single unified appearance." He tells Subhuti: the single unified appearance cannot be spoken of. Once spoken, it is no longer the single unified appearance — for it transcends the marks of language, the marks of writing, and the marks of conceptual thought. The sutra also says: the mind of the past is not it, the mind of the present is not it, the mind of the future is not it. Then which mind is it? The answer is simple: what lies beyond these three minds is our original mind. How does one awaken to it? Through the Teacher and Teacher Mother's one pointing at the moment of transmission. I once asked our elder: if the past mind is not it, the present mind is not it, and the future mind is not it, then can we awaken through the Teacher and Teacher Mother's one pointing? The elder said yes. If you do not understand this one pointing, then nothing else you say will be right — it will be impossible to accord with the truth. The Diamond Sutra's central message is the single unified appearance, and the single unified appearance, Pervading Unity, and the one pointing are one and the same.

The Heart Sutra says: "Form is emptiness, emptiness is form." The non-duality of form and emptiness is Pervading Unity. The non-duality of form and emptiness reveals Pervading Unity.

If we take the Sutra of Perfect Enlightenment: if you understand the Teacher and Teacher Mother's circle and point, then the meaning of perfect enlightenment is clear. The circle is "perfect," the point is "enlightenment." That is all the sutra is saying — and the Teacher and Teacher Mother demonstrate this in the air at the moment of pointing, leaving no trace whatsoever, showing that substance and function are one.

What is the central message of the Vimalakirti Sutra? Because most of Shakyamuni's disciples clung to the lesser vehicles, abandoning being and grasping emptiness, unable to practice the Middle Way, the Buddha used the illness of the layman Vimalakirti as an occasion. When the Buddha's disciples came to inquire about his illness, Vimalakirti led them to turn from the small toward the great, from the lesser vehicle to the greater. In the culminating discussion of non-duality, thirty-two bodhisattvas used words to explain non-duality. But Vimalakirti expressed its meaning through silence. Non-duality is Pervading Unity.

The purpose of citing all these scriptures is to prove that the Teacher and Teacher Mother came to complete what the scriptures of the past left unfinished. Among all religions, Buddhism has the most scriptures — yet however many there are, they do not exceed this one meaning. The founding purpose of every religion is to return all things to one — to restore sentient beings to their original face and to the Pervading Unity they have always possessed. After Shakyamuni Buddha saw the morning star and awakened under the Bodhi tree, he exclaimed: "How marvelous! How marvelous! All sentient beings possess the Tathagata's wisdom and virtue. It is only because of delusive thinking and clinging that they cannot realize it." From this one statement alone, we see the purpose of the Buddha's entire teaching: to help sentient beings return to their original face.

Confucianism likewise illuminates the truth of Pervading Unity. In the Analerta, Confucius said to Zengzi: "My Way is threaded by a single principle." Zengzi replied: "Yes." This was a wondrous moment — a direct pointing. Zengzi's "Yes" has the same force as the Chan master's shout. Confucius's Way is threaded by a single principle. That principle is the mind, the nature — both are synonyms for the one principle. At the same time, Confucius asked Zigong: "Do you think I am someone who has studied much and remembers it all?" Zigong said: "Yes. Is that not so?" Confucius replied: "No. My Way is threaded by a single principle." This clearly shows that the Pervading Unity already present within is not something learned from outside.

As I mentioned before: "From the Shakya school the tradition's wind has ceased; the Confucian school received the Dharma and the Way flows through." In the future, we too will walk the Confucian Way. In the past, our elders said that Confucianism will revive. In the future, cultivation and life will be inseparable — cultivation at home. And the Confucian Way is the promotion of Pervading Unity. This alone proves that the Teacher and Teacher Mother came to complete what the five sages left unfinished. If we understand this, we can turn and apply the scriptures freely. If we do not yet understand, we use the scriptures to awaken to the meaning of the Teacher and Teacher Mother's one pointing. Only then does studying scripture have value. Otherwise, the more scriptures we study, the more we know, the sharper the discriminating intellect becomes, and the further we are from truly realizing the Dao.

The Doctrine of the Mean says: "Before joy, anger, sorrow, and delight have arisen, this is called the center" — this is the circle. "When they arise and are all in due measure, this is called harmony" — the due measure is the point. When we realize this through the scriptures and unite it with the Teacher and Teacher Mother's wondrous method, we have self-confidence. No matter how things change in the future, we can be our own master and will not be turned by expedient teachings. In this era of the Third Assembly and universal salvation, the Teacher and Teacher Mother use the wondrous method of the one pointing to awaken sentient beings to their original face. This is upheld and protected by all the celestial beings — the most complete Dharma. There is nothing more profound, more direct, or more marvelous. The Teacher and Teacher Mother have already pointed it out for us. The rest — the work of realization — is ours alone. No one can do it for us. Wherever we go, we must cultivate. Since we must cultivate, why run here and there? Therefore, we must be clear about the Teacher and Teacher Mother's purpose. Then the road of cultivation can be walked to the end. As the Platform Sutra says: "If you wish to teach others, you yourself must have skillful means." Otherwise it becomes the blind leading the blind — one who cannot see pulling someone else along. Or else someone says something is true and you believe it and follow along. You yourself must know the truth, and only then can you distinguish true from false, and not be deceived. Therefore, as Yiguandao disciples, the first task is to understand Pervading Unity. Once understood, you have a purpose and a goal, and your life moves toward that goal — consistent from beginning to end. This can certainly reach the destination.

The Dao De Jing expresses the meaning of Pervading Unity with special clarity. In the first chapter of the second section: "Observe being and non-being together." Being and non-being cannot be divided into two — one must unify being and non-being. The second chapter says: where there is high, there is low; where there is long, there is short; where there is good, there is evil. These are relative dharmas. Before the feet move, there is no front or back. Once they move, front and back appear. Before the mind moves, there is no heaven or hell. Once it moves, they appear. The moment a thought arises, it is either right or wrong, either before or after. Therefore, the moment the mind moves, we must pay attention. Where there are two, there is the beginning of conflict, of grasping and rejecting, of right and wrong, of good and evil, of discrimination, of love and hate. Two is the root of birth and death. Transcend two, and you are free of birth and death. The practitioner must transcend two and bring two back to one — like adjusting the focus of a camera until it is sharp and the image comes clear. Our cultivation aims to bring the opposition and duality of birth and death into unity. Duality is the root of sentient beings' suffering. But liberation from birth and death must also be proven through duality — for only where there are two is there right and wrong, and only by remaining unaffected amid right and wrong can you truly say you have transcended it. In the realm of affairs, there must be two. But in substance, there is non-duality. Affairs arise and perish according to conditions, and within arising and perishing we realize the substance that neither arises nor perishes. To leave the six sense-objects while within the six sense-objects — with affairs and principle in non-duality — this is the true marvelous function of Pervading Unity.

The Daoist tradition's founding principle is to embrace the origin and guard the one — likewise taking one as its aim. Christianity and Islam mostly use metaphor, or the method of surrendering to the Lord, but the purpose is the same. From this we know: the sages and patriarchs of the past used spoken word and scriptural teaching to illuminate the truth of Pervading Unity. The Teacher and Teacher Mother transcend spoken word and written language, demonstrating Pervading Unity directly in the living moment. If one can bring all dharmas back to Pervading Unity, this is called the gathering of one's own mind. Therefore, the Teacher and Teacher Mother teach us that the gathering begins from the mind.

All the scriptures cited above serve a single purpose: to prove that the aim of all scripture is to illuminate the true meaning of Pervading Unity. If you can grasp that the Teacher and Teacher Mother's one pointing at the moment of transmission is not about words, then you can penetrate every scripture. The main goal of our cultivation is to bring body and mind into Pervading Unity. With Pervading Unity as our principle, we cultivate, awaken, and verify for ourselves. If we can shoulder this and believe it, we can understand the excellence of the Yiguandao Dharma.

Transmitting the School beyond the scriptures, a great vow established.
The last move in the final hand — opening a path through confusion.
Awaken to the original, and all dharmas are complete.
Morning and evening, bow to the Buddha and verify the unborn.

Chapter Three — The Doctrine of Yiguandao

The doctrine of Yiguandao covers a vast range of ground. Today we will consider three key points:

First: what is the meaning of the initiation ceremony?

Second: Yiguandao has no scripture of its own — so what is its basis for teaching the Dharma?

Third: what is our daily practice?

Conditions for Seeking the Dao

Every religion has its own methods of welcoming newcomers and its own initiation ceremonies. Each has different rules for its followers, and its followers carry out the work of teaching through those doctrines, aiming to save themselves and others. In Buddhism, the practice is keeping the precepts within and spreading the Dharma for the benefit of all beings without — awakening oneself, awakening others, and perfecting the practice of awakening. In Confucianism, due to the conditions of its era, the emphasis fell more on the worldly law — promoting human ethics and moral virtue, the three bonds and five constants, so that from emperor to commoner, each fulfills their role and keeps their proper place. In Christianity, one must undergo the rite of baptism upon entering the faith, while following its rules and spreading the Gospel.

What conditions does Yiguandao require? How do they differ from other religions?

Yiguandao has strict requirements. Anyone who comes to seek the Dao must have a guarantor — an introducing teacher who vouches for them. The guarantor must first investigate the seeker's background: have their grandfather, father, or they themselves ever done anything to harm others or take a life? Is their livelihood based on killing? Are they engaged in dishonest work? If any of these apply, they do not meet the conditions for seeking the Dao. Unless the person is a bodhisattva who has come on a vow, those with such issues carry heavy karmic burdens — they are more easily pursued by debts from past wrongs, and more likely to do things that damage the Dao. Admitting them would harm rather than help. There are many examples of this in the tradition, so the guarantor must investigate carefully. If they fail to do so, the guarantor also bears responsibility. However, the poor are always welcome to seek the Dao — as the saying goes: "Save the poor, not the base; save the good, not the wicked." These are the conditions for seeking Yiguandao.

Once the investigation is complete, the seeker must be told that they must make ten great vows before they can receive the Dao. These ten vows are like the precepts in Buddhism — they bind the seeker and serve as the standard for cultivation and fulfillment:

1. Sincerely uphold and guard.
2. Honestly repent (for men); honestly cultivate (for women).

If you:

3. Are false in heart and insincere;
4. Shrink back and refuse to advance;
5. Deceive the Teacher and betray the Patriarchs;
6. Show contempt for those who came before;
7. Fail to follow the Buddha Rules;
8. Leak the heavenly secrets;
9. Conceal the Dao and refuse to share it;
10. Overextend beyond your strength (for men); fail to cultivate sincerely (for women) —

These vows are made of your own will, witnessed by both heaven and humanity.

In the past, on the mainland, the ten vows would be explained to the seeker, and they would be asked whether they were willing to make them. This is different from today, when people simply recite along. The principle was that only those who could uphold these commitments would be allowed to seek the Dao. If they could not, no one forced them. This is what revealed the preciousness of the Dao — different from other religions where anyone who wishes to come and worship is welcome.

Buddhism uses precepts. Yiguandao uses vows in their place. As long as you are willing to make the vows, you may seek the Dao and become a disciple of Maitreya. These are things the guarantor must explain clearly.

The Meaning of the Initiation Ceremony

Next comes the registration — commonly called "signing up." This is the procedure for seeking the Dao: the seeker's name is presented to Heaven. In our tradition, this is called the Dragon-Heaven Tablet — being registered in Heaven and removed from the rolls of the underworld. Simply put: those who have not sought the Dao have their spiritual household registration in the underworld. After seeking the Dao, that registration is transferred to Heaven, recorded by the Three Officials. Our physical household registration is at the local government office, but our soul is under the jurisdiction of the underworld — at death, it is difficult for the soul to escape the grasp of the Lord of the Underworld. Even monks and nuns, if they have not truly cultivated, face the same difficulty. But for those who have sought the Dao, from the moment the petition is burned, the registration is complete. The seeker's spiritual household is transferred to Heaven, and from then on, all their deeds — good and evil — are governed by Heaven, no longer by the underworld. This is completely different from other religions. Many who have sought the Dao pass away, and when their families inquire through spirit mediums or "descending to the underworld," the deceased's name cannot be found there. Sometimes the spirits even tell the family: they have already ascended to heaven.

Another meaning of seeking the Dao is reporting your name to the Patriarch and declaring your willingness to become his disciple. When we burn the petition during initiation, we bow to the Patriarch, the Teacher, and the Teacher Mother, expressing our willingness to belong to Maitreya's household. Not only Yiguandao disciples — even practitioners of other traditions must eventually take refuge in Maitreya to achieve the Buddha Way. This is not self-praise. According to Shakyamuni Buddha, Maitreya is the final Buddha of this world. Those who were not given prophecy at Shakyamuni's Lotus Assembly must receive it from Maitreya. As the Lotus Sutra says: "Purna, he shall later become a Buddha, named Dharma Radiance, in a land called Excellent Purity, in a kalpa named Jewel Radiance." But many practitioners who came after Shakyamuni and before the universal salvation — who had awakened through cultivation — still reside in the heavens of the three realms. If they wish to achieve the Buddha Way, they must take refuge in Maitreya, become his disciples, and receive his prophecy. During the Teacher Mother's time, many immortals and Chan masters lined up to register, waiting for human practitioners to initiate them. The Senior Elder even wrote the names of masters from the "Fifty-Three Visits" and other famous koans for the Teacher Mother, and the Teacher Mother personally transmitted the pointing to each one. Why would those who had already awakened still need initiation? Because although they had achieved self-awakening, they had not yet reached the ultimate perfection. They needed to take refuge in the Coming Buddha, continue their practice, and receive his prophecy to complete the Way. We Yiguandao disciples share a special karmic connection with Maitreya — across countless eons, we have received his teaching. In this final act of universal salvation, we follow Maitreya, the Teacher, and the Teacher Mother, cultivating for the next eighteen thousand years, until we achieve the Buddha Way. As morality collapses in the modern world, only the coming of a Buddha can transform this suffering world into a Pure Land. We offer incense each day, vowing to join Maitreya in creating a Pure Land on earth.

Next is the initiation ceremony itself. It begins with the offering of food and tea, using the Nine-Five Great Rite — the most exalted protocol, used only for worshipping Heaven and Earth and the Eternal Mother. Otherwise, the Three Offering Rite is used. After the offering is complete, the requesting of the altar begins — respectfully inviting the Luminous Lord, our Eternal Mother, along with the Dharma Lord to the altar. The protecting deities of the eight divisions — thunder, wind, tiger, dragon, the twenty-eight lunar mansions, and all celestial beings — must attend and guard the altar. Only after this ceremony may the transmission proceed. What solemn dignity! What majesty! After the altar is requested, those with the heavenly eye can see the celestial hosts arrayed in formation, guarding the altar. From this one can understand: the transmission of the Dao is no ordinary affair.

The Meaning of the Three Treasures

After these ceremonies, the actual procedure begins. In our tradition there is a common saying: "The Dao is transmitted by the teacher; cultivation depends on you." What is transmitted? What is received?

The First Treasure: the Mysterious Pass.

The Second Treasure: the True Mantra.

The Third Treasure: the Combined Mudra.

Let us examine these from both the principle and the practical perspectives.
From the practical perspective: these Three Treasures are the credentials for passing through the Purple Yang Gate at the Southern Gate of Heaven when we depart this world. Eight Great Vajra Guardians stand guard, and the Three Treasures must be verified before one may pass. There is also another precious function: when we face disaster or danger and our own strength is not enough, we can use the Three Treasures to call upon the salvation immortals to rescue us. Hold the Combined Mudra with the hands, silently recite the True Mantra, and the salvation immortals will come. There are countless verified instances. This works through the Patriarch's acceptance of the Heavenly Mandate, under the grace of the Teacher's virtue, with all divine protectors upholding the law. But the key is sincerity — for those who have damaged or betrayed the Dao, it will not work.

From the principle perspective: the Three Treasures in our body are called essence, energy, and spirit. In the creative forces of heaven and earth, they are called principle, energy, and form. Though named as three, they cannot truly be separated — just as a person's essence, energy, and spirit are indispensable.

What the Teacher called "spirit" is what Daoism calls the "original spirit" and Buddhism calls "original nature." Though the terms differ, what they point to is one — it is what every person originally possesses. All sentient beings have it, but having it, they do not know they have it. Therefore, sages and Buddhas through the ages left behind various scriptures to dispel confusion and help beings awaken to the original nature that was always present. Why must we awaken through conditions? Because "conditions" are the realm of arising and ceasing, and the unchanging nature that neither arises nor ceases can only be revealed through arising and ceasing circumstances. Although our nature is formless and featureless, when it encounters conditions it responds. To awaken to our nature, we must awaken within conditions.

In the past, those who studied the School through investigating Chan would pursue their inquiry until the discriminating mind was exhausted and the heart was free of obstruction — neither clinging to seeing, hearing, feeling, and knowing, nor separated from them. In this state, they could encounter conditions and the mysterious function would arise. Beneath the activity of mind, will, and consciousness, they would suddenly correspond with the original and break through. Whether the old masters used the staff or the shout, or Shakyamuni held up the flower — none departed from using conditions to help people awaken. Though awakening does not depart from form and sound, it is not entirely attached to them either. True nature can only be sparked through form and sound. Without them, there is no sudden seeing of the true Buddha.

Let me offer koans about awakening through conditions for your consideration:

Chan Master Deshan was studying under Chan Master Longtan. One night, after leaving the master's chamber, he found it pitch dark outside. Longtan offered him a paper candle. Just as Deshan reached for it, Longtan blew out the flame. This was using the arising and ceasing of the present condition to help him awaken to the original face that neither arises nor ceases. Deshan suddenly awakened and bowed deeply. Longtan asked: "What have you seen?" Deshan said: "From this day forward, I will no longer doubt the tongues of any old master in the world."

Indra was scattering flowers. Subhuti asked: "Are these flowers from heaven? From earth? From human beings?" Indra said: "No." The elder asked: "Where then do they come from?" Indra simply raised his hand. The elder said: "Just so! Just so!" Without the condition of scattering flowers, from what could one awaken? These are all instances of awakening through the faculty of sight.

Even Shakyamuni's awakening upon seeing the morning star, and his holding up the flower when only Kashyapa smiled — these too used conditions as the gateway. The Teacher and Teacher Mother's transmission is the continuation of that same flower-holding, keeping the Treasury of the True Dharma Eye in unbroken succession.

In the initiation ceremony, when the transmitting elder recites the Ritual Admonishment, we are told to calm our hearts and gaze upon the Buddha lamp, to kneel and listen. Then, before our eyes, the elder traces a circle in the air with incense, inscribing the Infinite — and through eye and touch together, opens the Mysterious Pass. If in this moment of the pointing we can awaken on the spot, we clearly know that "the discriminating mind is originally pure, from emptiness the mysterious function arises, one's nature is originally thus" — the instant transformation of consciousness into wisdom. We then know our original, innate Buddha. The transmitting elder says: "Now I point you to a single path." Know the path and walk it — that is all. Yet many do not even know the path, and so they wander.

If you can realize it on the spot, you see your own original face and can henceforth shoulder the household work of Maitreya. In the Ratnakuta Sutra there is a passage: though the Dharma Prince has not yet accomplished the deeds and merit of the great ministers, the ministers cannot inherit the throne — but the Prince, though young, is the one who will shoulder the Tathagata's household work. Just so, though we have not yet cultivated to perfection, we have received the Bright Teacher's pointing. If we understand our original nature and act accordingly, we can reach the ultimate — we are worthy of shouldering Maitreya's household work. Never look down on yourself. If you do not understand this, you will only think seeking the Dao means gaining some external benefit. But that is only the practical side — the grace of heaven protecting us for eighteen thousand years. It is best to understand both practical and principle.

The Shurangama Sutra says: "When seeing sees seeing, that seeing is not seeing. Seeing is apart from seeing — seeing cannot reach it." The scripture points to this moment that transcends root, dust, and consciousness. This is what Shakyamuni realized and explained through the sutras. But the Teacher and Teacher Mother demonstrate it directly — pointing in the moment, letting us experience "that which seeing cannot reach." Though scriptures have been passed down for thousands of years, most practitioners search within the text and cannot realize it. This is where the School differs from the Teaching.

Many ancient masters awakened through conditions. As one said: "This very seeing and hearing is not seeing and hearing. No remaining form or sound can be offered to you. If within this you understand there is nothing at all, then substance and function — why bother distinguishing?" When we receive the one pointing, we must not cling to the idea of "one pointing" — because the pointing uses conditions to let the practitioner suddenly see the original face.

Once, an outsider asked Shakyamuni: "I do not ask about being, and I do not ask about non-being." The World-Honored One was silent. The outsider bowed in gratitude. Ananda asked: "Why did he bow when you said nothing?" The World-Honored One replied: "A fine horse runs at the shadow of the whip." A good horse need only see the whip's shadow to know to run. No words needed.

Yet most of us do not understand the one pointing's meaning. Some cling to the physical gesture — thinking the touched spot is the Mysterious Pass. But what about those who never received the pointing? Do they not have a Mysterious Pass? Do they not have a spiritual nature? The one pointing leaves no trace. It opens awakening in the moment.

Buddha-nature is something every person possesses. The only difference is confusion and awakening. The confused are like an unlit candle — the fire-seed is within, but the light has not shone forth. The awakened are like a candle already burning. The unlit must be lit by the burning. Once lit, it shines equally bright. Because it possesses the fire-seed within — if it had none, like iron or clay, no amount of touching could light it. When the flame is sparked, what opens is our innate Buddha, our teacher-less wisdom. When Shakyamuni awakened upon seeing the morning star, he exclaimed: "Wonderful! Wonderful! All beings possess the wisdom and virtue of the Tathagata — only because of delusion and attachment can they not realize it." Once we are ignited, we are the same as the Teacher and Teacher Mother, no different from all the Buddhas. With this understanding, the Teacher's one pointing allows us to transcend and awaken, to be liberated from birth and death. This is what makes Yiguandao's Dharma truly supreme.

After awakening, what arises from the original nature is the capacity for great compassion — transforming and saving beings. This is different from doing it for merit or fame. When you realize that Buddha and all beings equally possess Buddha-nature, the suffering of beings becomes your own suffering. There is no grasping after merit. The above explains the First Treasure from the perspective of principle.
In the general transmission, the Three Treasures are explained through their practical significance. The Mysterious Pass is compared to a front door — every house has its main entrance, and this is our gateway for coming and going. In common parlance it is called the Mysterious Gate. In the past, Chan masters and accomplished monks could project their consciousness out of the body when cultivation reached a certain level, but very few could exit through the Mysterious Pass — most exited through the Niwan Palace at the crown. Our soul enters through the Mysterious Pass at birth, but once inside the body it is obscured by temperament and desire, compounded by accumulated karma. At death, we cannot necessarily exit through the Mysterious Pass — except for those who have sought the Dao. Others, even those with merit, mostly exit through the Niwan Palace.

For those who have not sought the Dao, the exit point at death is determined by their deeds in life. It is said that exiting through the Niwan Palace is already the best outcome for the uninitiated. Exit through the eyes — the eyes remain open — leads to rebirth among egg-born beings. Through the ears: womb-born. Through the nostrils: transformation-born. Through the mouth — the mouth remains open — moisture-born, like fish and shrimp. For the uninitiated, when karmic consciousness arises at death, the face is difficult to look upon. But for those who have sought the Dao, if they have not damaged or betrayed it, at death they exit through the Mysterious Pass, welcomed by immortals and Buddhas, and their face carries a smile.

Another explanation: when a human is conceived, the Mysterious Pass is where existence first begins, and from there it differentiates into all parts. Hence its other name: the Spirit-Energy Point. At death, the spirit-energy of all parts gathers at the Mysterious Pass before departing — like a fruit whose nourishment enters and exits through the stem. Seal the stem and the moisture is preserved. The stem is to the fruit what the Mysterious Pass is to a person.

This too has been verified: when you feel unwell or dizzy, pressing the Mysterious Pass helps, while pressing other points has no effect. Christianity speaks of finding the true person on the cross — the human face bears the shape of a cross and the character for "person." This is Christ's encoded teaching, also pointing to the Mysterious Pass. The Dao De Jing says: "The Valley Spirit never dies" — the Mysterious Pass resembles a valley. Some say Guanyin sits upon a lotus — this too, through exquisite resemblance, is a hidden metaphor for the same point.

When the transmitting elder gives us the pointing, it confers Maitreya's seal of prophecy — our credential as Yiguandao disciples. Even accomplished Chan masters of the Red Sun period, if they wished to complete their virtue, still needed to receive this pointing and be sealed as members of Maitreya's household. This is the meaning of the First Treasure.

The Second Treasure is the True Mantra, called the Unwritten Scripture. From the principle perspective, it uses the recitation of the Unwritten Scripture — heard through the ear — to help us realize. Through speaking and hearing, the hearing-nature is indirectly contacted. It is not as direct as the eye, which is why it ranks second. Someone once asked the Senior Elder: if awakening is possible through any of the six sense gates, why is the eye ranked first? The Elder replied: the eye is the most direct — open your eyes and you see, no other step needed. But the ear requires an intermediary. Therefore the most direct faculty is used first; if that does not suffice, then sound.

Many ancient masters used the ear gate. Linji's shout was designed for ear-gate awakening. Chan Master Xiangyan Zhixian was at Baizhang's monastery — quick as lightning, "hear one, answer ten." After Baizhang passed, he went to Weishan. Weishan did not discuss scripture but asked: "I hear you can hear one and answer ten. Try this: before your parents gave birth to you — say one word."

Everything Zhixian had ever learned contained no word from before his parents' birth. He could not answer. He begged Weishan for help. Weishan said: "If I told you, you would curse me later for having no conscience." Whatever is spoken is not the matter before your parents' birth.

This struck Zhixian hard. He gave up studying and wandered, eventually settling at an old monastery, farming and feeding himself. One day, while pulling weeds, a shard of tile struck a bamboo stalk — and in that instant he was utterly awakened. The teacher-less wisdom emerged of itself. He composed this verse:

One strike — all knowing forgotten.
No need for further cultivation.
Every gesture resurrects the ancient way.
I do not fall into the trap of silent stillness.

Once, Ananda was knocking on Kashyapa's door. Kashyapa asked: "Who is it?" Ananda said: "It is I, Ananda." Kashyapa said: "Who are you?" "Ananda!" — This was using the ear to help Ananda realize who the true Ananda really was. There is also an account of Ananda tossing through the night before the scripture compilation, unable to sleep — when his pillow fell with a thud, he awakened. All cases of awakening through the ear gate.

Our Unwritten Scripture works the same way. We should carefully contemplate: what does "Unwritten Scripture" really mean? It is called "unwritten" — yet the transmitting elder recites it aloud. Does it have words or not? Because the Second Treasure works through the ear gate, one must realize it for oneself. Explanation cannot capture it. Language cannot express it completely. Only when root, dust, and consciousness merge into one, neither attached nor separated, can we truly penetrate the meaning of the True Scripture.

From the practical perspective: the True Mantra is the Buddha Decree — our secret signal for communicating with the immortals. In times of difficulty, we silently recite it to avoid calamity. In the Green Sun period, the decree was "Amitayus Buddha." In the Red Sun period, "Amitabha Buddha." The current White Sun decree is also the credential for passing the Purple Yang Gate when we depart. In use, we need only recite silently — our energy connects with the universe — while holding the Combined Mudra. Then the salvation immortals come. Most explanations focus on the practical, but the principle should also be studied. When practical and principle combine — that is true Unity.

The Third Treasure, the Combined Mudra — the crossed palms — is the sign of the White Sun disciple and the credential for connecting with the immortals. In the Green Sun period, people bowed with a single palm, representing the lotus leaf — green, with the leaf above, so the authority of the Dao rested with the sovereign. In the Red Sun period, people bowed with joined palms, representing the lotus flower — red, in the middle, so the authority rested with teachers and scholars. In the White Sun period, we bow with crossed palms, representing the lotus root — white, in the mud, so the authority rests with the common people. Green leaf, red flower, white lotus root — three of one family. Daoism, Buddhism, and Confucianism share the same source.

The Third Treasure also represents the calamities. In the Green Sun period: five fingers and four gaps, totaling nine — nine calamities. In the Red Sun: joined palms total eighteen — eighteen calamities. In the White Sun: nine times nine — eighty-one calamities, the most, as the great cycle nears its end. The three eras total one hundred and eight — the same as the beads on a monastic's rosary, with three large beads representing the Burning Lamp Buddha, Shakyamuni, and Maitreya.

From the principle perspective: the crossed palms joined as one — yin and yang interlocking, mutually rooted. "True water and true fire complete" — this represents Unity.

As explained: the First Treasure pertains to principle, the Second to energy, the Third to form. Principle, energy, and form are one. The Yijing says: three used as a whole — three is one, one is three. We must not be ignorant of the Three Treasures' meaning.

Within us, the Three Treasures are essence, energy, and spirit in harmony. Not only humans depend on them — even the inanimate world depends on them. Heaven has three treasures: sun, moon, and stars. Earth has three treasures: water, fire, and wind. Humans have three treasures: essence, energy, and spirit. This is the threefold Way — supreme and unsurpassable. In Daoism, the practice is to refine essence into energy and energy into spirit. In Buddhism, to penetrate form, transcend energy, and enter principle. We are confused about these Three Treasures — and awakening is also awakening to their truth. Nothing can exist apart from them. This is what all scriptures aim to illuminate.

All Dharmas Are Inherent in the Mind

Second point: since Yiguandao has no scripture, what is the basis for teaching the Dharma? When we gather everything we have studied, we see that no scripture goes beyond illuminating the Three Treasures — helping us realize them within our own bodies. Once this is clear, we understand why Yiguandao established no new scripture. If a practitioner can penetrate the mystery of the Three Treasures, they arrive directly at the source of mind and nature. What need then for scripture? Penetrate any one treasure, and all three become clear. The Three Treasures are what every human being already possesses — we have lost sight of them only because we chase after illusion. If, upon receiving the Bright Teacher's pointing, we can penetrate in that moment, we are liberated on the spot. Yiguandao points directly to the source of mind and nature, and since all dharmas are inherent in the mind, there is no need for new scripture. If we established one, we would be no different from other traditions and could no longer be called the Dao.

The scriptures of true religions illuminate the preciousness of the Three Treasures. When you cannot penetrate a scripture, use the Three Treasures as transmitted by the Teacher and Teacher Mother to contemplate — it will help. Once you penetrate the Three Treasures, you know that everything the practitioner does never exceeds their scope.

Awakening to the Original Mind Through Incense Offering

Third point: for disciples who cannot enter directly at initiation, the daily practice of morning and evening incense offers a regular opportunity to awaken.

First: When offering incense, begin by lighting the lamp. Use this visible lamp to open your still-dark heart-lamp. The lamp represents light — when the Buddha lamp is lit, everything becomes clear. When our heart-lamp is lit, it illuminates all the darkness and ignorance within. Not only White Sun disciples do this — Red Sun disciples also begin with lighting the lamp, for it represents wisdom. And in the arising and ceasing of the lamp — first unlit, then burning, then extinguished — we can awaken to what neither arises nor ceases.

Next, light the incense. When fragrance rises, contemplate: who smells it? This is the same as asking during recitation: who is reciting? After the incense is placed, it is time to bow. The Combined Mudra represents: are your heart and your world unified? The visible mudra helps contemplate yin and yang mutually rooted — which is Unity. The root of suffering is the mind that divides into pairs. Merge the two into one — that is Unity. When bowing begins, the mouth recites the holy names while the ears listen. Can we recite without attachment to the recitation? This is the ear gate at work.

Second: During incense, we admonish ourselves. When we recite the names of Buddhas and Dharma Lords, if those presences are in our hearts, evil thoughts cannot arise. The mind cannot serve two purposes at once.

Third: Every day during incense, we repent — resolving never to repeat past errors. Where there is reform, wisdom is born. Daily repentance is essential. Eventually, every action becomes beneficial. As the saying goes: "Commit no evil; practice every good." By this we aspire to join the Patriarch in Maitreya's Pure Land. When Yiguandao disciples approach death, the elders should remind them:

1. Our Patriarch is Maitreya Buddha.
2. We are reborn in Tushita Heaven, Maitreya's Pure Land.
3. The Teacher is Tianran Ancient Buddha. The Teacher Mother is Yuehui Bodhisattva. We are their disciples.

With this clear, we will not take the wrong path.

Fourth: During incense, we purify the mind. Most of us cultivate at home — busy, pressured, with little chance for the mind to relax. When offering incense, can we achieve total concentration without error? If we can recite every name and complete every prostration without lapse, the mind holds no secondary thought — we have reached unified, undisturbed mind. The Amitabha Sutra says: when recitation reaches this state, Amitabha welcomes the practitioner at death. If our incense offering reaches the same, Maitreya's Pure Land is assured.

Many practitioners say the happiest time of their day is when they clean the Buddha hall and offer incense. When fully merged with the practice, they attain perfect calm and clear stillness — self and world become one, body and mind unified. This is the goal of cultivation. This is the Sixth Patriarch's "not thinking good, not thinking evil — right at this moment." If we can maintain this state always, that is true cultivation.

After studying the above, incense offering becomes meaningful. But what about those not at a Buddha hall? In truth, our heart is the Buddha hall. Chan Master Shenzhan, after awakening under Baizhang, returned to serve at his original temple. One day, scrubbing his old teacher's back during a bath, he patted him and said: "What a fine Buddha hall — but the Buddha within is not yet holy." The teacher turned to look. Shenzhan said: "Though the Buddha is not yet holy, he can still emit light."

Another day, the old teacher was reading a sutra by the window when a bee kept crashing against the paper, trying to escape. Shenzhan watched and said: "The world is so vast — why won't you go out? Drilling through old paper — when will you ever get free?" The teacher put down the sutra and asked: "In your wanderings, whom did you meet? Your words have been extraordinary." Shenzhan said: "I received the gift of rest from Baizhang. Now I wish to repay the kindness of my old teacher." The teacher arranged a feast and invited Shenzhan to speak. He ascended the seat and declared Baizhang's teaching:

"The spiritual light shines alone, utterly free from root and dust. The substance is revealed as true and constant, not bound by words. The mind-nature is unstained, originally complete. Simply depart from false conditions, and you are the thus-come Buddha."

The old teacher was awakened and exclaimed: "Who would have thought that in my old age I would hear the ultimate matter!"

The heart is the Buddha hall. Where the heart is, the Dao is. We never leave — our original mind is our formless Buddha hall, and the incense is heart-incense. In the Platform Sutra, the Fifth Patriarch told Huineng: "If you do not recognize your original mind, studying the Dharma is useless. If you recognize your own original mind and see your own nature, then you are called a great one, a teacher of gods and humans, a Buddha." Guard the original mind, and you have grasped the entirety of cultivation.

So when someone asks, explain: Yiguandao points directly to mind and nature. All dharmas are inherent in the mind — no scripture needed. Work directly on mind and nature. "The mind itself is Buddha. Apart from mind, there is no other Buddha." And the daily incense offering is our practice — that simple, that accessible. The easy path, suited to our busy age.

The Dharma rain falls everywhere, planting seeds of good.
The house of teachings is a resting place along the way.
Now that the True Dharma Eye is pointed out —
grasp its meaning and be free from birth and death.

《三》

Chapter Four — The Difference Between Yiguandao and Religion

People of the world do not understand Yiguandao. They think the Yiguan Dharma is just another new religion, no different from any other school. Even Yiguandao disciples often cannot distinguish between the Dao and the religious schools. We must therefore investigate what makes the Yiguan Dharma different from other schools — so that our fellow seekers may gain deeper confidence and commit themselves more firmly to cultivation.

Understanding "School" and "Teaching"

The transmission method of the Yiguan Dharma belongs to the School — it is the sudden, direct pointing that reveals one's nature on the spot. It is the sudden method, also called the real dharma. What is transmitted as "Yiguandao" is not a religion, nor does it belong to any single teaching. "Teaching" means verbal instruction — what is spoken to beings of various capacities and aptitudes. When Shakyamuni Buddha expounded the Three Baskets and Twelve Divisions of Scripture, all of this belonged to the expedient method, also called skillful means — gradual cultivation and gradual awakening. But when Shakyamuni held up a flower before the assembly at Vulture Peak, the congregation was silent. Only the Venerable Mahakashyapa broke into a smile, grasping the meaning and seeing the original face in a single instant. Therefore the World-Honored One declared:

"I possess the Treasury of the True Dharma Eye, the Wonderful Mind of Nirvana, the True Form that is Formless, the Subtle and Wondrous Gate — not established in writing, transmitted outside the scriptures."

Thus he entrusted it to the Venerable Kashyapa, who became the First Patriarch succeeding Shakyamuni Buddha. This is the School — beyond language, not established in writing, directly transmitting mind to mind. The lineage continued from patriarch to patriarch until Bodhidharma, the Twenty-Eighth Patriarch, brought it to an end in India. Then Bodhidharma crossed east to China and became the First Patriarch of the Chinese line.

From Shakyamuni's transmission to Kashyapa all the way to the Sixth Patriarch Huineng, the method for saving beings had relied on the scriptures — gradual cultivation and gradual awakening — while the patriarch's seat was passed in a single unbroken line, maintaining the Dao Lineage. By the time of the Sixth Patriarch, the conditions had ripened, and he proclaimed the Chan School — the dharma-gate of directly pointing to one's nature. In the Platform Sutra, we can see the difference between taking scripture as the basis for cultivation from the verse composed by Shenxiu:

"The body is like the bodhi tree,
the mind like a bright mirror-stand.
Polish it diligently at all times —
let no dust alight."

This verse clings to cultivation and attainment, not yet clear that one's nature is "originally" pure. Therefore the Fifth Patriarch did not accept it. But Huineng — the rice-pounder splitting kindling in the mill-shed — countered with the opposite verse:

"Bodhi is originally no tree,
the bright mirror also has no stand.
Originally there is not a single thing —
where could dust alight?"

One clings to having cultivation and attainment; the other clings to no-cultivation and no-attainment. This is the duality of having and not-having. Therefore the Fifth Patriarch also said this verse had not yet seen the nature — though of the two, clinging to "nothing" is closer to the substance of the Dao.

Later, the Fifth Patriarch expounded the Diamond Sutra to Huineng, and when he reached "let the mind arise without abiding anywhere," Huineng at last transcended both having and not-having and directly realized the original mind. Only then did he inherit the patriarch's seat. From there the lineage continued to the Sixteenth Patriarch, Qingxu, at which point the White Sun period began. The Seventeenth Patriarch, the Golden Ancestor, received the heavenly mandate and opened the Great Universal Salvation, gathering all those with destined affinity.

If we follow the Dao Lineage as introduced within our tradition, it would seem we belong to the Buddhist system — but this is not entirely so. On the level of "events," there are numbered patriarchs, one before another. But on the level of "principle," original mind and nature transcend time and space, without beginning or end. This "○" does not belong to any religion. From the standpoint of "Teaching," each religion has its own distinctions, its own doctrines and rules. But from the standpoint of "School" — which addresses the source — there is no difference. To put it more precisely: the "Teaching" side is a matter of application, like people being old or young, male or female, tall or short — of course there are distinctions. But on the "School" side, the original substance has no distinctions. Practitioners must clearly understand this principle.

Our Teacher and Teacher Mother inherited the patriarchs' work of spreading the Dao. Beyond the precious heavenly mandate given through heaven's grace and the Teacher's virtue, what truly matters is the mind-to-mind transmission of nature and principle. What is transmitted is the original mind and nature — it does not belong to any school or religion. The purpose of every religion is to illuminate the innate mind and nature that we already possess. The mind-to-mind transmission of nature and principle is the direct pointing, in the very moment, to the original, innately true Buddha of one's own nature. It transcends language and writing, beyond thought and imagination. If it could be spoken or written, it would not be the original mind. As the Dao De Jing says:

"The Dao that can be spoken is not the eternal Dao. The name that can be named is not the eternal name. The nameless is the beginning of heaven and earth. The named is the mother of all things."

If the Dao could be spoken, it would not be the true and eternal Dao — because whatever can be spoken belongs to arising and ceasing, not to the true eternal. Confucius's disciple Zigong once sighed:

"The Teacher's cultural accomplishments we can hear. But what the Teacher says about nature and the Way of Heaven — that we cannot hear."

Nature and the Way of Heaven cannot be spoken through words or argued through theory. They can only be penetrated through direct experience. Language cannot explain the true meaning. That is why Shakyamuni preached for forty-nine years, yet said he had never spoken a single dharma. Furthermore, the Diamond Sutra says that though he saved immeasurable, boundless beings, in truth there were no beings to save. All of this proves that the Dao's original substance cannot have any name or form imposed upon it. What was spoken over forty-nine years was expedient dharma — expedient dharma is illusory and unreal, a remedy applied to illness. As the Sixth Patriarch said: when confused, use the corrective method. This is remedial, not the real dharma. If it were the real dharma, nothing could be said — only self-awakening. Whatever can be said is not the real dharma.

When our Teacher and Teacher Mother transmit the Dao to us in the moment of direct pointing, they leave not the slightest trace. If any name or form appeared, it would not be our original nature. The Yiguan Dharma transmits the School — and "School" means "the root." The body has form and appearance. Even our wandering thoughts leave traces — when we think something, the spirits and ghosts already know it. But our original nature leaves no form to be traced. Since there is not even a trace, how could there be any scripture to discuss it? If there were yet another scripture, it would fall into verbal teaching and no longer be the School.

The Mutual Relationship of School and Teaching

In truth, the School and Teaching cannot be separated. Since they cannot be separated, why do they have two names? The reason is to help beginners understand more easily. By analogy: the School illuminates the substance; the Teaching reveals the function. The metaphor of lamp and light is fitting — the lamp is the substance of the light; the light is the function of the lamp. Substance and function are originally not two, because without the lamp, light has nothing to depend on, and without light, the lamp serves no purpose. Lamp and light must be unified. Simply put: School and Teaching must be unified before they can function. Scriptural teaching without the School loses its purpose and direction. But those who study the School without the support of Teaching end up in empty talk. Therefore, School and Teaching cannot be separated. In other words: the School pertains to substance, the Teaching to function. They must be joined as one — two faces of the same body, inseparable. Like mind and nature: nature is the substance of mind, and mind is the function of nature. To say they are different is incorrect. To say they are the same is also incorrect. If they were the same, one term would suffice — why use two? If they were different, how would you separate lamp from light? The terms "mind-nature," "substance-function," "school-teaching" — all are names forced into existence. For one who is truly awakened, mind is nature and nature is mind. They fundamentally cannot be divided. Therefore, regarding School and Teaching, mind and nature — we must be clear about them, but we must not forcibly divide them.

Before the Sixth Patriarch, most practitioners were going in circles within doctrine. Many cultivated, but few achieved — because the doctrines were so vast that they did not know where to begin. Consider: Shakyamuni's teachings across five periods can be divided into the Three Baskets of Sutra, Vinaya, and Abhidharma, containing the Four Noble Truths, the Twelve Links of Dependent Origination, the Six Perfections, and more — along with the Tripitaka, Common, Specific, Sudden, and Extinction teachings. More finely divided, there are twelve categories: prose, verse, verse-summary, causation, former lives, rebirth stories, the inconceivable, parables, discourses, unsolicited declarations, extended discourses, and prophecies — a total of twelve classes, known together as the Three Baskets and Twelve Divisions. The "Teaching" side is that complex. Where does one begin? So eventually people are simply told to recite the Buddha's name or sit in meditation — the less difficult paths. But if the Teaching has no School, it has no aim. It is like a ship without a compass, unable to hold direction. Whatever mind one cultivates with, one reaps the corresponding fruit — still subject to the verdict of cause and effect. It is like a ship without direction drifting across the open sea, landing wherever the current carries it and mistaking each landing for the destination. It is like someone who has not found the master within — life has no aim, left to drift in the ocean of suffering, revolving through birth and death.

Before the Sixth Patriarch, most followed the scriptural path. After the Sixth Patriarch, schools like Weiyang, Linji, and Caodong focused on illuminating mind and nature, striving to integrate School and Teaching — approaching the non-dual dharma. To penetrate the School without integrating the Teaching is like having a head without legs. To integrate the Teaching without penetrating the School is like having legs without a head. Both are incomplete. If one cannot understand the School and Teaching, how can one apply them? At times they even seem to contradict each other.

The principle of the School is to sweep away views — because our revolving through birth and death comes from clinging to views. Therefore the School aims to sweep our views clean, to leave behind our discriminating consciousness. But the Teaching preserves views, establishing knowledge through understanding — essential for learning. From the School's perspective, "knowing" is the gate of all calamities, because the root of birth and death lies in views and understanding. Therefore the School does not use scriptures in practice but employs the staff, the shout, or other methods — with logical reasoning or without — all aimed at cutting off the stream of consciousness, severing the activity of mind, will, and awareness, so the practitioner directly recognizes the original face.

Those who read too many Buddhist scriptures accumulate too much intellectual understanding, which obstructs their realization of mind and nature. Take the koan of Chan Master Huangbo and Linji Yixuan: Linji asked about the meaning of the Patriarch coming from the West — asked three times, struck three times. Huangbo would not let Linji hold onto any "meaning," so he struck at each question until every "meaning" was gone, and the self-nature appeared. Because our birth and death are created by the activity of mind, will, and consciousness, the Chan masters smash your mind, will, and consciousness, holding that views and intellectual understanding are the gate of all calamities.

But from the Teaching's standpoint, views and understanding are the gate of all blessings — for the clearer the doctrine, the more one expounds, the more people respect and make offerings to the teacher. The same "knowing," yet the School and Teaching see it in completely opposite ways. Therefore, when someone asks us a question, we should know in our hearts: if they ask about the School, about the substance-nature, about the mind-nature — the more you answer, the further you drift from the original nature and substance. But on the Teaching side, you can answer in any way without concern.

So if someone asks about the original mind and nature: if you keep explaining, those who do not understand will think you speak very well and explain very clearly. But those who truly understand will think you do not know. Once, a senior from our tradition was invited to Japan to explain what Yiguandao is. Many Chan masters came to listen. One of them said nothing the entire time. Only at the end did he tell his host: "The one who spoke about Yiguandao does not himself know Yiguandao." On matters of the School and the root: if you do not understand, do not speak — for whatever is spoken is already not our original nature.

The School emphasizes that the Dao needs no cultivation — it is originally ready-made. Simply do not defile it and do not act with intention, because intentional action is already departing from the original. Chan Master Huairang and the Sixth Patriarch exchanged these words:

"It cannot be defiled. Yet cultivation and realization are not non-existent."

There must be something present before it can be defiled — but how can our original nature be defiled? Yet cultivation is not non-existent! Bodhisattvas pass through ten stages of realization. Our habitual patterns accumulated over countless eons — though originally absent — after contamination, are like a lamp covered by dust: the substance of the light is unaffected, yet the light cannot shine through. Therefore, on the Teaching side, one must wipe away this dust — the more is wiped, the more light appears. Our nature is originally luminous, but fallen into the post-heaven realm, covered by the six dusts, stained by the seven emotions and six desires — can these be left without cultivation? Cultivation is still needed. The Teaching side cultivates; the School side absolutely does not need cultivation. The difference lies here. After falling into the post-heaven realm, we are contaminated in every direction, ruled by discriminating consciousness, chasing illusion while abandoning truth, so that our innate luminous virtue is concealed. Therefore we must borrow gradual cultivation for gradual awakening — and in this sense, Master Shenxiu's verse becomes very useful. Because habitual patterns are slowly accumulated, removing them must also be gradual. Awakening is sudden; cultivation is gradual. Removing the habitual patterns of countless eons — this is what is meant by "cultivation and realization are not non-existent."

Regarding the application of School and Teaching: one must absolutely not cling to either "must cultivate" or "no need to cultivate." If we speak of our original nature, it is originally pure — what is there to cultivate? But we are full of greed, anger, and delusion — of course we must cultivate. Therefore, clinging to cultivation or non-cultivation takes one of two extreme paths. Whether to cultivate or not depends on the situation. Regarding the precept against taking life: we are all vegetarians. Telling us not to kill is unnecessary. But for those who have not yet entered cultivation, telling them not to kill and not to eat meat is essential. Therefore the ancients said: if the Dao required cultivation, it would be like a rabbit or horse growing horns; if the Dao needed no cultivation, it would be like an ox or sheep without horns. It depends entirely on what we are attached to — it is not fixed. The Sutra of Perfect Enlightenment says:

"Know illusion, and it is left behind. Leave illusion, and that is awakening."

There are no gradual stages of realization — this belongs to the School's method. The origin of deluded thoughts is attachment to illusion. When you recognize it as illusion and not real, you have already left it behind. The substance of nature is originally pure — simply do not cling and it is pure. There is fundamentally no need for cultivation. The Shurangama Sutra teaches: the false is the true, the true is the false — truth and falsehood are not two. Simply have no falsehood, and there is no need to seek truth.

The Purpose and Aim of Yiguandao

What distinguishes the purpose and aim of the Yiguan Dharma as it is transmitted in this world from the religious schools? The religious schools currently encourage people to do good, to plant broad fields of merit — this emphasizes the cultivation of blessings. Or they teach meditation and sitting, or conduct funeral rites, or lecture on the scriptures. All of these plant good causes and lead to gradual cultivation and gradual awakening — what the ancients called "establishing the hall of transformation" and "the phantom city." These are not the real dharma. The purpose of Teaching is to seek the School, to trace back to the source, so one can awaken and see one's nature — but it is not as direct as our Teacher and Teacher Mother's one pointing right before us.

The Yiguan Dharma is meant for those who have cultivated across many lifetimes and whose karmic conditions have ripened — only they can encounter the Patriarch's appearance in the world, receive the Great Universal Salvation's direct pointing to one's nature, transcend birth and death, and return to the origin. Otherwise, human life is as Bodhidharma said:

"Alas! The red dust is vast, karmic consciousness boundless, human life fleeting, birth and death endless. How can the cycle of rebirth ever be put to rest? Unless we still the mad mind and suddenly see our original face, there is no escape from the suffering of samsara."

We are fortunate to have cultivated in past lives — that is why we have the blessing to encounter the Great Dao's universal transmission and seek it. But currently, most Yiguandao disciples do not understand the mind-dharma of nature and principle transmitted by our Teacher and Teacher Mother. As a result, they emphasize outward activities — reaching people and doing affairs — even coveting merit and spiritual rewards. Without clarity on the mind-dharma, one's actions inevitably lean toward conditioned methods. This creates blessings — but blessings are merely auxiliary conditions for the Way. They have nothing to do with transcending birth and death. Birth and death are created by the mind. To end birth and death, one must also work from the mind. If this principle is not clear, then though we may say we want to transcend birth and death, what we do every day is still discriminating and calculating, grasping and rejecting, judging right from wrong — all of these clinging thoughts are the very causes of birth and death.

Therefore, to transcend birth and death, one must understand: what is birth and death? What is the unborn and undying? This is absolutely essential. To understand the unborn and undying, one must realize the moment of the Teacher and Teacher Mother's direct pointing — before conditions have arisen, before the seed has sprouted — what is it? To put it plainly: through the arising and ceasing, we verify that we possess something that neither arises nor ceases. The unborn and undying is the absence of birth and death, the absence of duality. This is what we must awaken to.

In truth, the mind-dharma of nature and principle depends on one's own experience. Doing affairs and reaching people depends on Heaven's decree. If one day Heaven's decree were to end all outward activities, practitioners who do not understand mind and nature would not know what to depend on. I remember around the year 1961, when Yiguandao faced government persecution and all Dao activities were halted — many fellow seekers were completely lost. Does the absence of outward activities mean we cannot cultivate the Way? Therefore, the mind-dharma of nature and principle must be clearly understood. Of course, doing affairs and reaching people is also very important — but this follows Heaven's decree, and those who carry it out must be very careful. A Senior Elder once asked us:

"If you come to a fork in the road and cannot tell which way is which — what do you do?"

We answered:

"First, be still. When it becomes clear, then walk."

The Elder agreed. If the road is unclear and you take the wrong path, you can always walk back — it is only a waste of time. But if you get the Dao's affairs wrong, the consequences are too great for us to bear.

If Yiguandao disciples do not understand the mind-dharma, they cannot practice with the great compassion that sees all beings as one body, nor with the unconditioned loving-kindness that needs no karmic connection — they end up competing for merit and grasping after spiritual rewards. Some people within the Dao act no differently from those in the religious schools, yet refuse to admit it. They insist they follow the Dao and not religion, the prior heaven and not the later heaven. But how are prior heaven and later heaven actually distinguished? As long as you act with calculating intention, even within Yiguandao it is later heaven — and the fruit will be merely the blessings of humans and heavenly beings. What is truly prior heaven arises from the original mind without deliberation — this is non-doing. But few hold this understanding. Most simply assume that whatever happens in the Dao temple is prior heaven.

In reality, even if you could reach every person in the world, as long as greed, anger, and delusion remain, you cannot transcend birth and death. But if greed, anger, and delusion are gone, you are already transcended — right here, right now. Reaching people and doing affairs depends entirely on heaven's grace and the Teacher's virtue — done jointly by heaven and humanity, not by human effort alone. Therefore one must not lean to either side. To understand principle clearly but neglect the vow to do affairs — or to do affairs and reach people but neglect understanding principle — both depart from the true meaning of Unity. If principle and practice cannot be harmonized, it cannot be called the Yiguan Dharma.

We must understand the difference between "doing the Dao" and "cultivating the Dao." Those who do the Dao must ultimately still cultivate. From ancient times to the present, anyone who wished to escape birth and death had to cultivate the Way. But doing the Dao follows Heaven's decree — it must accord with the right time, and one must never force it by personal will.

Some fellow seekers wonder: if the Yiguan Dharma is so good, why does it engage in fewer charitable works and social activities than the religious schools? This comes from not understanding the Yiguan Dharma's purpose and aim. The Patriarch Maitreya presides over the Heavenly Register, while our Teacher and Teacher Mother preside over the Dao Register, carrying out the universal salvation of the Three Realms — above, saving the celestial beings of the Milky Way; in the middle, saving good men and women; below, saving the souls of the dark realm. Through heaven's grace and the Teacher's virtue, those who have sought the Dao — so long as they do not damage or betray it — are spared eighteen thousand years of suffering in the underworld. Even more: if those who have sought the Dao can clearly understand the mind-dharma of nature and principle, they can liberate themselves from the greed, anger, and delusion accumulated through countless eons of ignorance, achieving the illumination of mind and seeing of nature, the transcendence of birth and death. How sacred this is! How could one take it lightly? Therefore, this must be the priority. As for charitable welfare that has no time limit and does not require seeking the Dao — planting good causes, accumulating virtue, and so on — these are the cultivation of blessings, which one may do according to one's ability. The Yiguan Dharma calls for the dual cultivation of blessings and wisdom.

Furthermore, if fellow cultivators within the Dao do not understand the mission, purpose, and aim of the Yiguan Dharma, they often mistakenly believe that reaching people and doing affairs alone can achieve transcendence, while neglecting the mind-dharma. We must understand: doing affairs and reaching people are auxiliary conditions for attaining the Way — just as when growing a fruit tree, the fertilizing, weeding, and watering that come before the fruit help it grow. Through doing the Dao, we build faith, and gradually we come to understand the Dao more clearly. This is very important — but one must never lean to only one side while neglecting the essential mind-dharma. Otherwise, Unity cannot be achieved.

What Is Different About Practicing in the Dao Temple and in the Religious Schools?

After seeking Yiguandao, some people go off to Buddhist temples to practice. This comes from not understanding Yiguandao's meaning and preciousness — like a child who possesses a golden treasure yet does not know its value and goes begging for scraps. Why does this happen? There are two reasons. One: the elders did not guide them well enough, so they did not understand the Dao's preciousness. They think it is all just worshipping Guanyin and the Buddha anyway — and so they cannot distinguish between the Dao and the Teaching. The other reason: perhaps their karmic affinity is not yet sufficient. They are not yet ready to belong to Maitreya's household. This is what is meant by "having connection but not destiny." There was once a fellow seeker who, after receiving the Dao, left for a Buddhist temple to practice. After passing away, because she was no longer a disciple of Maitreya, she could not return to heaven — so she quickly reincarnated to seek the Dao again. This was learned through the temple's spirit-writing. (See Appendix Three.)

If one can truly understand the meaning of Yiguandao, one understands that the Buddha-dharma is not outside oneself. Consider: before the World-Honored One appeared, was there no Buddha-dharma among humans? Before Confucius appeared, did society lack ethical principles, conscience, and innate goodness? In truth, we have always possessed the Buddha-dharma. It is not only what the Buddha spoke in the scriptures that counts as Buddha-dharma. It was only after Shakyamuni that the name "Buddha-dharma" was established. Before that, the very name "Buddha" did not exist — so what "Buddha-dharma" could there have been? The Buddha-dharma of that time was in the red flowers and green willows, in the birdsong and the fragrance of blossoms. As long as you could hear, see, and know — all of it was the Buddha-dharma. It is only our confusion that keeps us from recognizing it. The Buddha-dharma never left the worldly dharma. Daily life is the Buddha-dharma. Without understanding this, running off to the religious schools to hear dharma lectures will have little effect. If you do not know that daily life is the Buddha-dharma, yet wish to hear scriptures from outside — not knowing that preaching is merely sound and dust, trying to find dharma outside the mind — not only will you fail to find it, you will only increase the obstacle of views and understanding.

Scriptures and Buddha-dharma are indeed good — but worldly things always have two sides. Dharma can liberate, and dharma can also bind. Some Hinayana practitioners are easily bound by dharma and suffer for it. The Vimalakirti Sutra specializes in dissolving these bonds. For example: someone asked the Venerable Upali what should be done about practitioners who had broken the precepts against lust and against taking life. Upali answered according to doctrine: those who break precepts will certainly fall into the hells. But the layman Vimalakirti said: what is done is done — just do not repeat it. Apply yourself sincerely to study and make amends through merit. This way they will regain their spirit and continue practicing. When one day they understand that the nature of transgression is originally empty and the five aggregates are not real, they can properly resolve the matter.

This is like the Venerable Maudgalyayana, foremost in supernatural power, who owed a life from a past existence. Knowing that going out would mean his death by stoning, he went anyway to settle the debt — because his mind had already transcended birth and death, understanding that life and death do not belong to this body, and so he willingly accepted retribution. Otherwise, those who have broken precepts are already terrified. Deepening their fear only drives them to despair and makes them sink ever deeper. Some may even think: "Since I am already ruined, I might as well go all the way!" — and end up doing something even worse. The purpose of dharma is to help people, to make them clearer. But if one does not understand the purpose behind the dharma, then the more one studies, the more bound one becomes, and the more one suffers.

We must understand the purpose behind every teaching. Monks and nuns do not marry. Some in our Dao tradition also choose not to marry. But we must understand the reason: some feel that love and attachment scatter the mind, so they choose to leave household life and not be burdened by family. It is not that remaining unmarried guarantees becoming an immortal or a Buddha. On the other hand, cultivation sometimes requires the complexity of daily life to temper us — for the true Buddha speaks only of everyday matters. The ancients said: "Even the wisest judge struggles with household affairs." If we can handle these matters well, that is where we prove ourselves. Whatever one studies, one must understand the principle within it. If you do not know the purpose behind the dharma, you will be bound by it — not only failing to find liberation, but becoming ever more tightly bound, with more views and more suffering.

The Dao De Jing speaks of "learning what cannot be learned" and "knowing what cannot be known." Since it is knowing what cannot be known — why bother knowing? Since it is learning what cannot be learned — why bother learning? Because what need not be learned is what is originally ready-made. This is in perfect accord with the Buddha-dharma. The sages all found the same thing — though born in different eras and circumstances, though their methods differed, the meaning was the same. Just as a baby born into the world already eats through its mouth — this does not need to be learned. Compassion does not need to be learned. What need not be learned is our original nature. Therefore, to study what need not be studied — that is the most important thing.

If the scriptures' meaning is not clear, the more one studies, the more confused one becomes. Consider the Heart Sutra and the Earth Store Bodhisattva Sutra. The Heart Sutra speaks of substance — the Earth Store Sutra speaks of function. The Heart Sutra says the five aggregates are empty. The Earth Store Sutra describes the hells. One sutra says no cultivation is needed; another says we must cultivate. So which is it? Without clarity, the more one studies, the further one departs from the original face.

Views and understanding are the great obstacle to cultivation. Here is a koan for your consideration. A monk asked Chan Master Weishan:

"I do not understand."

The master said:

"Better to recognize the one who does not understand."

The monk asked:

"Who is the one who does not understand?"

The master said:

"It is none other than yourself."

And he added:

"You must experience on the spot that the one who does not understand — this is precisely your mind, this is precisely your Buddha."

This "not understanding" is our original mind. When the Buddhas and bodhisattvas begin their practice, they likewise take this "not understanding" as their starting point. People of the world all want to learn and understand. But this "○" that needs no understanding can never be reached through study. People always want to know more than others, to be more clever, not to seem foolish — but they do not realize that the clever ones end up with more trouble.

This "not understanding" is our original mind. If you chase after scriptural learning, you will only get half-knowledge — and this is like carting dung into your field, polluting the mind's ground. The dung is your views and understanding. The School aims to remove them. The more you seek external understanding, the less you can see your own mind and nature. The more views accumulate, the deeper the obstruction. Therefore it is said: the mind of no-mind is the true Dao temple — meaning we should rid ourselves of the discriminating mind, generating no views or understanding. The more views, the more active the discriminating mind becomes.

Once, a monk asked Chan Master Yaoshan Weiyan:

"My great matter is not yet clear. I beg the master to point the way."

The master was silent for a long time, then said:

"It would not be difficult for me to say one sentence to you. If you could see it in the very moment of my words, if you could realize it on the spot — that would be good. Otherwise, it would only send you into thinking and deliberating, and that would become my transgression."

Illuminating the mind, seeing the nature, transcending birth and death — speaking of these things and actually realizing them are two entirely different matters. Once spoken, the mind begins to deliberate, the original is lost, and the words become a transgression. Better not to speak and not burden each other. Regarding self-nature, mind, and the Dao, the great masters of the past did not use words directly. They used gestures and actions, never touching the matter head-on — because to speak it outright would mean it was no longer mind-nature. Especially they feared that listeners would accumulate more views. The School avoids the activity of the discriminating mind at every turn, sweeping away all views — because across countless eons, views have become humanity's second nature. Speak one sentence and they must discriminate. Tell them not to speak and they answer anyway. Therefore the School uses the staff, the shout, or asks the sky, or points east while meaning west — all to cut off the stream of consciousness, to prevent the discriminating mind from operating. Our Teacher and Teacher Mother's direct pointing is also one such expedient. Whatever can be used is expedient. If it were the real dharma, nothing could be said — because the real dharma we originally possess in full. Different methods are used only because people have different dispositions.

Because views and understanding have become humanity's second nature — as the Platform Sutra also notes: the nature is constant, but the mind is impermanent. Yet every day we use the mind, not the nature. Therefore the nature, which is constant, effectively becomes impermanent. And our discriminating, grasping mind — which is impermanent — because we use it every day, the impermanent effectively becomes constant. Our Teacher and Teacher Mother's direct pointing in the moment aims to shatter all the views and attachments accumulated over countless eons. When views are shattered, then even as we use seeing, hearing, feeling, and knowing throughout the day, we do not cling to them. At that point, dharma becomes neither grasped nor abandoned — not discarded, but not clung to either. When needed, use it; when not needed, set it aside. The School neither establishes a single dharma nor discards one — this is called neither grasping nor abandoning. It is like the Diamond Sutra's parable of the raft.

Our purpose in discussing the scriptures now is mainly to confirm the preciousness of the Yiguan Dharma and to open our wisdom. If we do not cling, what is wrong with studying the scriptures? Some seniors within the Dao believe that since the Yiguan Dharma points directly to seeing one's nature, there is no need to study scriptures at all. If one can truly see one's nature in the moment of the one pointing, then indeed it does not matter whether one studies scriptures or not. But if in the moment of the one pointing one cannot yet realize it — then aside from studying the scriptures, what better method is there? What transgression is there in studying? It has nothing to do with eras of Red Sun or Green Sun. What matters is whether we can clearly understand the Teacher and Teacher Mother's direct pointing to seeing one's nature.

After this explanation, we understand: the Teaching is function; the Yiguan Dharma's direct revealing of the mind-school is substance. School and Teaching were always meant to be joined as one. When they are, there is neither clinging nor abandoning — and that is completeness.

When the Teacher and Teacher Mother were on the mainland, time was urgent — they had to spread the Dao across the entire country in just over a decade. There was simply no time for study. Moreover, studying scriptures without guidance, while the Teacher and Teacher Mother's purpose remained unclear, could lead one to think the scriptures more important and our Dao as nothing special — and that would be a great trouble. But the situation in Taiwan is different. The Dao has been in Taiwan for a long time, and there is ample time for study. So if we are not yet clear, we must rely on the scriptures. Scriptures have endured for thousands of years without being buried or discarded — because truth dwells within them. A novel circulates for a few decades, but a scripture maintains its meaning for thousands of years.

Therefore, if we cannot yet understand the Teacher and Teacher Mother's present-moment direct pointing, we must borrow the scriptures for gradual cultivation and gradual awakening. As the saying goes: if the ox is lost, where do we look? We follow its footprints and find our way back. Our study is not without aim — our aim is to understand the wondrous method of the one pointing. No matter how we read the scriptures, this is always the goal. We do not study scriptures for the sake of studying scriptures — if that became the purpose, the meaning would be entirely different.

Therefore: practicing within the religious schools is planting good causes and fields of merit. But if one wishes to escape birth and death, one must realize the moment of the direct pointing. In the scriptural teachings, it is very difficult to find a perfect answer. If fellow seekers can understand Yiguandao clearly, they will not go running to the religious schools looking for a way to escape birth and death. Doing so would be like going to a candy store to buy salt — you absolutely will not find it there. This is the difference between practicing in the Dao temple and practicing in the religious schools.

The wonderful mind of nirvana — the sages can scarcely speak it.
The illumined one, in the moment, demonstrates it in full.
Maitreya rides his vow — the true School revealed.
Five religions, one Unity — the great gathering is celebrated.

《四》

Chapter Five — Yiguandao's Mission of Gathering All Religions

It is through the truth of pervading unity that we gather-in — not that the current practitioners of the Yiguan Dharma can by themselves gather-in other religions. It is like when Buddhism says one can illumine the mind and see one's nature: this means the truth itself can lead a person to illumine the mind and see their nature — it does not mean that every monk and nun has illumined the mind and seen their nature. On what basis, then, can we take up the mission of gathering-in all religions? It is based on the "☉" transmitted by the Patriarch, which enables us to awaken to this "○." This is what every person already possessed before any religion existed. The "○" is substance — true emptiness. The "•" is function — called wondrous existence. It is on this principle alone that we can take up the mission of gathering-in all religions.

The Easy Method of Cultivation

In the age of primordial chaos, before writing appeared and before the name of any religion existed — was there no Dao then? Was there no Buddha-dharma? The people of that age, as Laozi described them, lived in undifferentiated non-action — without knowledge, without self-consciousness, in unity with the Dao. In their daily lives, substance and function were undivided: what was true was what was illusory, and what was illusory was what was true. Everything was the natural response of original nature. Before any religion existed, people acted from this innate endowment. But as cosmic cycles rose and fell and fortune shifted, from uncivilized to civilized society, from a world without religion, the various teachings gradually appeared. Each religion appeared with its own mission, and none could depart from the task of teaching beings to recover their original face — this is the one great matter of causes and conditions. Because beings differ in their capacity and wisdom, and because the conditions of time and place also differ, the methods of teaching are not all the same. Within Buddhism alone the Dharma is divided into the Great Vehicle, the Middle Vehicle, and the Small Vehicle, and further into three periods: True Dharma, Semblance Dharma, and Decline Dharma. As for Buddhism, the True and Semblance Dharma periods have already passed. We are now in the age of the Decline Dharma. What method, then, can bring beings back to their original face?

Beings are called "beings" because they have lost sight of their original nature. To awaken is still to awaken to that same original nature. The responsibility of restoring beings to their original nature is the great vow of our patriarch Maitreya. Buddhism also says that after Shakyamuni Buddha, the next to come is Maitreya Buddha. And Maitreya has manifested as our Golden Ancestor, who directly points out our original nature to all beings. As disciples and descendants of Maitreya, we should understand the vow and origin of our patriarch from the time of Shakyamuni, when he was Maitreya Bodhisattva. This is explained in detail in the Sutra on Maitreya Bodhisattva's Ascent to Tushita Heaven. We present the following for reference:

Thus have I heard. At one time, the Buddha was in the kingdom of Shravasti, in the Jeta Grove at Anathapindada's Park. At that time, the World-Honored One, in the first watch of the night, emitted light from his entire body. The light was golden and circled the Jeta Grove seven times, then illuminated Sudatta's dwelling, also turning it golden. A golden radiance spread like luminous clouds over the entire city of Shravasti. Everywhere it rained golden lotuses. Within this radiance appeared immeasurable hundreds of thousands of great transformation-buddhas, all proclaiming in unison: "Within this assembly are a thousand bodhisattvas. The first to attain Buddhahood is named Krakucchanda; the last to attain Buddhahood is named Rucika." Having spoken these words, the Venerable Ajnata Kaundinya arose from meditation, together with his retinue of two hundred and fifty; the Venerable Mahakashyapa with his retinue of two hundred and fifty; the Venerable Mahamaudgalyayana with his retinue of two hundred and fifty; the Venerable Shariputra with his retinue of two hundred and fifty; Mahaprajapati Bhikkhuni with her retinue of a thousand bhikkhunis; Sudatta the elder with three thousand upasakas; the mother Vishakha with two thousand upasikas; and further the bodhisattva-mahasattva named Bhadrapala with his retinue of sixteen bodhisattvas; Manjushri, Prince of the Dharma, with his retinue of five hundred bodhisattvas; and devas, nagas, yakshas, gandharvas, and all the great assembly — beholding the Buddha's radiance, all gathered like clouds.

At that time, the World-Honored One extended his broad, long tongue-sign and emitted a thousand rays of light, each ray containing a thousand colors, and in each color appeared immeasurable transformation-buddhas. All these transformation-buddhas spoke in unison, teaching the pure, great bodhisattvas the profoundly inconceivable dharanis: the Anantamukha Dharani, the Wisdom of Emptiness Dharani, the Unobstructed Nature Dharani, and the Great Liberation Signless Dharani. At that time, the World-Honored One, with a single voice, proclaimed a hundred billion dharani gates. When he had spoken these dharanis, a bodhisattva in the assembly named Maitreya, upon hearing the Buddha's words, immediately attained a hundred trillion dharani gates. He arose from his seat, arranged his robes, joined his palms, and stood before the Buddha.

At that time, Upali also arose from his seat, prostrated, and addressed the Buddha: "World-Honored One, in the Vinaya and the various sutras, you have said that Ajita will next become a Buddha. Yet this Ajita possesses an ordinary body and has not yet cut off the defilements. When this person's life ends, where will he be born? This person, though he has left home, does not practice meditation and has not eliminated afflictions. Yet the Buddha has predicted his Buddhahood without doubt. When this person's life ends, in what land will he be born?"

The Buddha told Upali: "Listen carefully! Listen carefully! Reflect well upon this! The Tathagata, the Arhat, the Perfectly Enlightened One, now declares before this assembly: Maitreya Bodhisattva-Mahasattva shall receive the prediction of supreme, perfect enlightenment. This person, twelve years from now, when his life ends, will certainly be born in Tushita Heaven above. At that time in Tushita Heaven, five hundred billion devas, all cultivating the profound practice of generosity in order to make offerings to this one-life-to-go bodhisattva, by the power of their heavenly merit, will create palaces. Each will remove his mani-jewel crown, and kneeling with joined palms, will make this vow: 'I now offer these priceless jewels and this heavenly crown to make offerings to this great-hearted being. When this person in a future life soon attains supreme, perfect enlightenment, may my jeweled crown be transformed into an offering!' Thus did each deva kneel and make great vows." (Middle section abbreviated.)

The Buddha told Upali: "If good men or good women who have broken the precepts and committed evil deeds hear the name of this bodhisattva's great compassion and prostrate with their five limbs touching the ground, sincerely repenting — those evil deeds will swiftly be purified. In future ages, if any being hears the name of this bodhisattva's great compassion, makes an image, offers flowers, incense, garments, canopies, and banners, bows and holds the name in mind — when this person's life is about to end, Maitreya Bodhisattva will emit from between his brows the white curl-sign of a great being, and together with the devas will rain mandarava flowers to welcome this person. In an instant, that person will be born there. Encountering Maitreya, they will prostrate in reverence, and before they have even raised their head, they will hear the Dharma and immediately attain non-regression on the supreme path. In future lives they will encounter Buddhas as numerous as the sands of the Ganges."

The Buddha told Upali: "Listen well now! This Maitreya Bodhisattva, in future ages, shall become the great refuge of all beings. If anyone takes refuge in Maitreya Bodhisattva, know that this person has attained non-regression on the supreme path. When Maitreya Bodhisattva attains perfect enlightenment as Tathagata, Arhat, Perfectly Enlightened One — those who have practiced thus, seeing the Buddha's light, will immediately receive their prediction."

The Buddha told Upali: "After the Buddha's parinirvana, if any of the four assemblies, or devas, nagas, and spirits, wish to be born in Tushita Heaven, they should make this contemplation: hold the name in mind, contemplate Tushita Heaven, keep the Buddha's precepts, and from one day to seven days reflect on the ten virtues and practice the path of the ten virtues. By this merit, dedicating it and vowing to be born before Maitreya, they should make this contemplation. Those who make this contemplation, even if they see only one deva, one lotus, or in a single thought call the name of Maitreya — this person will eliminate twelve hundred kalpas of birth-and-death offenses. Merely hearing the name of Maitreya and joining palms in reverence — this person will eliminate fifty kalpas of birth-and-death offenses. If anyone bows in reverence to Maitreya, they will eliminate a hundred billion kalpas of birth-and-death offenses. Even if they are not born in heaven, in future lives at the Dragon Flower Bodhi Tree, they will also encounter him and give rise to the supreme aspiration."

When these words were spoken, the immeasurable great assembly arose from their seats, prostrated before the Buddha's feet and Maitreya's feet, and circumambulated the Buddha and Maitreya Bodhisattva a hundred thousand times. Those who had not yet attained the path each made their vow: "We devas, humans, and the eightfold assembly, now before the Buddha make a sincere vow — in future lives we wish to encounter Maitreya. Having shed these bodies, may we all be born in Tushita Heaven." The World-Honored One declared: "You and all future beings who cultivate merit and keep the precepts shall all be born before Maitreya Bodhisattva and shall be received by Maitreya Bodhisattva."

The Buddha told Upali: "Those who contemplate thus are called those of right contemplation. Those who contemplate otherwise are called those of wrong contemplation."

At that time, the Venerable Ananda arose from his seat, joined his palms, knelt, and addressed the Buddha: "World-Honored One! Excellent, World-Honored One! You have spoken well of the merits and deeds of Maitreya, and have predicted the fruits that future beings who cultivate merit shall receive. I now rejoice in this. But, World-Honored One, the essence of this Dharma — how should it be received and upheld? What shall this sutra be called?"

The Buddha told Ananda: "Take hold of these Buddha-words and do not carelessly forget them. For future ages, open the road to heavenly birth, reveal the form of bodhi, and do not sever the Buddha-seed. This sutra is called the Parinirvana of Maitreya Bodhisattva, and is also called Contemplation of Maitreya Bodhisattva's Birth in Tushita Heaven — Exhortation to Give Rise to the Bodhi Mind. Receive and uphold it thus!"

When the Buddha spoke these words, bodhisattvas from other lands, ten thousand in number, attained the Shurangama Samadhi; eighty trillion devas gave rise to the bodhi mind, and all vowed to follow Maitreya when he descends to be born. When the Buddha spoke these words, the four assemblies, devas, nagas, and the eightfold assembly, hearing the Buddha's teaching, all rejoiced greatly, bowed to the Buddha, and withdrew.

In the Sutra of the Wise and the Foolish, in the Bavari chapter, the Buddha compassionately confirmed to Anuruddha the circumstances of the three Dragon Flower assemblies. In that assembly, Maitreya Bodhisattva arose from his seat, knelt before the Buddha, and expressed his willingness to do as the Buddha said — to shoulder, on the World-Honored One's behalf, the responsibility of saving beings in the future Dragon Flower assemblies. The Buddha told him:

"As you have spoken, you shall be born there. As Maitreya Tathagata, all the teaching described above shall be yours."

In the sutra, Shakyamuni Buddha introduces the vow and origin of Maitreya, the magnificence of Tushita Heaven, and Maitreya Bodhisattva's great compassion. Therefore the World-Honored One's disciples at the Dharma assembly, knowing that after the World-Honored One's parinirvana, Maitreya Bodhisattva would be the next Buddha, unanimously made vows — all those who had not yet realized the path and its fruit declared their wish to follow Maitreya in cultivation. Moreover, bodhisattvas who came from other lands also wished to follow Maitreya in descending to the human realm to assist in spreading the Buddha-dharma. Therefore, in this final period, many Yiguandao disciples were great cultivators in the Buddhist sangha of former lives. According to Buddhist records, the bodhisattva Asanga ascended to Tushita to receive teachings; Master Dao'an was reborn in Tushita; Master Xuanzang was reborn in Tushita; Master Kuiji was inspired by a dream to compose his commentary on the Ascent Sutra; Master Hanshan dreamed he ascended to Tushita — and many other such accounts. The most celebrated of all is the modern master Xuyun's account of ascending to Tushita to receive teachings.In the xinmao year, on the third day of the third month, when Master Xuyun was one hundred and twelve years old, the master fell gravely ill. He sat cross-legged in meditation, eyes closed, not looking, not speaking, not eating, not drinking water. Only his attendants Fayun and Kuanchun watched over him day and night. He sat upright for nine days. On the morning of the eleventh day of the third month, he gradually leaned to one side and lay in the auspicious posture. The attendants tested his nostrils with a grass stalk — his breath had ceased. They felt the pulse of both wrists — it too had stopped. Yet his complexion was as usual, and his body was still warm. On the morning of the twelfth day, they faintly heard a groan. Then he opened his eyes. The attendants told him how much time had passed. The master said: "It felt like only a few minutes." He told his attendant Fayun: "Quickly take up a brush and record this for me. Do not lightly tell others, lest it provoke doubt and slander." The master spoke calmly:

"Just now I dreamed I went to the inner court of Tushita. The magnificence and splendor were beyond anything in this world. I saw Maitreya Bodhisattva teaching the Dharma from his throne. The listeners were very many. Among them were more than ten people I recognized from former lives — Zhishan, the abbot of Haihui Temple in Jiangxi; Rongjing, the Dharma master of Tiantai Mountain; Hengzhi of Qishan; Baowu, the abbot of Baisui Palace; Shengxin, the abbot of Baohua Mountain; the Vinaya master Duti; Guanxin, the abbot of Jinshan — and the Venerable Zibo, among others. I joined my palms in reverence. They pointed me to the third empty seat on the east side. The Venerable Ananda served as chant-master and his seat was near mine. I listened to Maitreya Bodhisattva teach the 'Mind-Only Consciousness Samadhi,' but before it was finished, Maitreya pointed at me and said: 'You must go back.' I said: 'This disciple's karmic obstructions are deep and heavy. I do not wish to go back.' Maitreya said: 'Your karmic conditions are not yet finished. You must go back. You may come again later.' And he gave this verse:

Consciousness and wisdom — what divides them?
Waves and water are one thing.
Do not confuse the bottle and the bowl —
gold has no thick or thin.

The nature's measure: three and three.
The hemp rope, the snail's horn.
Doubt becomes the shadow of a bow;
the only cure for sickness is to end delusion.

The mortal body, a dream-house —
illusions: nothing to cling to.
Know illusion, and you are free of it.
Free of illusion, you are awakened.

The great awakening — complete, luminous —
mirrors reflecting the forest of forms.
Flowers of emptiness: the ordinary, the holy,
good and evil, peace and joy.

The compassionate vow to save all beings —
this dream-realm is its work.
When the weight of karma looms —
awaken, alert, make it universal.

The ocean of suffering, the boat of mercy —
do not give rise to retreat.
The lotus opens in the mud and water.
Sitting upright: a Buddha."

There were more lines after this, but I could not remember them clearly. He also gave other instructions which I will not relate now. (Taken from the Chronicle of Master Xuyun.)

Let us observe the current direction of the human heart and the tide of the times. It should be the time to propagate Maitreya Bodhisattva's Pure Land — this is fitting both for the age and for the capacity of beings. And how does the Buddhist world regard the Maitreya Dharma-gate and the Tushita Pure Land? In modern times, the great monks Taixu and Cihang both vigorously promoted the Maitreya Dharma-gate. Master Yinshun, Master Xingyun, and others also strongly championed the Maitreya Pure Land teaching. In the first volume of Master Xingyun's collected lectures, he says: if we wish to be born in the Western Pure Land of Ultimate Bliss, we must sever desire in order to be born from a lotus. But in Maitreya's Pure Land, there is no need to sever desire in order to be born there. To reach the Land of Ultimate Bliss requires passing through ten trillion buddha-lands, but Maitreya's world is not so far — Maitreya's Pure Land is in the same desire realm as our world, very close to us. Therefore being born in that pure land is comparatively easy. For this reason we call it the closest, the easiest to cultivate, and the most universally accessible of all worlds.

Master Yinshun praised the Maitreya Pure Land Dharma-gate with this verse:

Hold Maitreya in right mindfulness,
seek birth in that pure land.
This Dharma-gate is most rare —
near, easy, and universal.

Seeing the Buddha, hearing the Dharma at once —
why worry about falling back?

Whether cultivating mindfulness or making prostrations and reciting the Buddha's name, one should always have a specific Buddha as one's refuge, so that faith may be firm and that Buddha, having a special affinity with us, may protect and guard us against falling back. Although this may reflect an incomplete understanding of the merit of the Three Jewels and the fixed law of cause and effect, it is indeed the common feeling of all beings. Shakyamuni Buddha, in his great compassion, once taught the Dharma-gate of "holding Maitreya in right mindfulness" and "seeking birth in Maitreya's Pure Land." Maitreya Bodhisattva, personally predicted by Shakyamuni as the future Buddha of this land, now dwells in Tushita Heaven. Tushita has a special precinct called the Tushita Inner Court. All future buddhas destined to descend and attain Buddhahood first dwell there — Shakyamuni himself once did the same. The Inner Court is a pure and magnificent land. Maitreya Bodhisattva constantly teaches the Dharma there to an immeasurable assembly. After a time, Maitreya Bodhisattva will descend to this world of Jambudvipa to attain Buddhahood. At that time, our world will already have been transformed into a pure land. In this Maitreya Pure Land on earth, three Dragon Flower assemblies will liberate immeasurable beings. Because the world will already be a pure land when Maitreya arrives, we Yiguandao disciples must do the groundwork before Maitreya's descent. Therefore, if one can vow to be born in the Tushita Pure Land, one can meet Maitreya Bodhisattva and later follow the Buddha in descending to the human world, seeing the Buddha and hearing the Dharma. Of course one will advance and need not worry about falling back. This is what Shakyamuni Buddha compassionately revealed, drawn from the sutras on Maitreya's descent and Maitreya Bodhisattva's ascent.

The Dharma-gate of being born in Maitreya's Pure Land, compared with the other pure lands of the ten directions, is truly the most rare and the most reliable. This can be explained from three points:

First — nearness. Maitreya now dwells in Tushita Heaven, which shares the same desire realm as our human world. In terms of location, it is the closest. Unlike other pure lands of the ten directions, you do not have to pass through so many buddha-lands. In terms of time, being born in the Tushita Inner Court means it will not be long before Maitreya comes to the human world — unlike birth in other pure lands, where one cannot know how many ages must pass before returning to this world to save beings.

Second — ease. Since Tushita's Pure Land and the future human Pure Land are both in the desire realm, one need only take refuge in the Three Jewels, keep the precepts in purity, give as the Dharma prescribes, vow to be born there, and recite "Homage to the Future Maitreya Buddha" — and one can be born in the Tushita Pure Land. Unlike birth in other pure lands, where one must achieve "single-minded, undisturbed concentration" — which is samadhi, and not easy to attain.

Third — universality. To be born in Maitreya's Pure Land, one need not necessarily give rise to the bodhi mind or the mind of renunciation. Even those with the human-and-heavenly wholesome roots of the five precepts and ten virtues can, by their vow, be born there. In the Tushita Pure Land and the future human Pure Land, Maitreya responds universally to all capacities, teaching the human-and-heavenly Dharma, the supreme Dharma, and the bodhisattva Dharma. Everyone can receive benefit suited to their capacity. In the process of seeing the Buddha and hearing the Dharma, one naturally advances, gradually transforming human-and-heavenly inclinations into renunciant inclinations, and two-vehicle inclinations into great-vehicle inclinations. The Western Pure Land does not even allow "those of two-vehicle nature" to be born there — how much less can it serve those of human-and-heavenly nature? Therefore, Maitreya's Pure Land is truly the Dharma-gate that encompasses all three capacities and broadly liberates all five natures — the most suited to the beings of this world. (Drawn from "An Elucidation of the True Meaning of Maitreya's Pure Land.")

Master Xingyun and Master Yinshun both praise the Maitreya Pure Land as an easy method of cultivation — easier than the Dharma-gate of reciting Amitabha's name. Yet why has the Buddhist world not been able to promote the Maitreya Dharma-gate more widely? I think it may be connected to our Yiguan Dharma. Maitreya Bodhisattva is honored by the Yiguan Dharma as our patriarch, and we Yiguandao disciples affirm that our Golden Ancestor is Maitreya come into the world. The Buddhist world is unwilling to acknowledge this. They hold that the layman Fu Dashi (Shanghui), in the time of Emperor Wu of Liang, was an incarnation of Maitreya. They also hold that the Cloth-Bag Monk of the Liang dynasty was a transformation-body of Maitreya Bodhisattva, based on the account that in the third year of Zhenming, in the bingzi year, in the third month, the master was about to pass away at the east corridor of Yueshan Temple. Seated upright on a great stone, he spoke this verse:

"Maitreya, truly Maitreya —
divided into a thousand hundred million bodies.
From age to age he appears to people,
yet the people of the age do not recognize him."

Having spoken, he passed away peacefully. If the Buddhist world affirms that the Cloth-Bag Monk was a transformation of Maitreya, how can they deny that our Golden Ancestor of the Yiguan Dharma was an incarnation of Maitreya? Since Maitreya could manifest as Fu Dashi and the Cloth-Bag Monk, why could he not manifest as another? Have they forgotten the verse Maitreya left behind — "Maitreya, truly Maitreya, divided into a thousand hundred million bodies"? If the Buddhist world does not believe the Cloth-Bag Monk was Maitreya's incarnation, then why do all the temples enshrine the Cloth-Bag Monk on their altar-tables? Our current image of the Old Patriarch is precisely the Cloth-Bag Monk. If he was not Maitreya manifest, what connection did the Cloth-Bag Monk have with all those temples? Among so many monks, why must they enshrine the Cloth-Bag Monk? If they deny that the Golden Ancestor is Maitreya's incarnation, then how can they affirm that the Cloth-Bag Monk and Fu Dashi were Maitreya's incarnation? That the Cloth-Bag Monk is Maitreya manifest has been publicly recognized in the Buddhist world for hundreds of years.The Buddhist world denies that the Golden Ancestor of our Yiguan Dharma is Maitreya manifest, based on the sutras' record that one must wait fifty-six billion seven hundred million years before Maitreya comes to this world. According to Buddhism, we are now in the Decline Dharma age. In these few short decades of society, morality has plummeted and no evil is left uncommitted. If we speak in terms of cause and effect, many people have already entered the animal-path. And with society polluted by sexual corruption, many have contracted AIDS. Even with Buddhism teaching beings with all its heart, society is still rampant with drug trafficking, prostitution, and robbery. When, then, could the ideal pure land of the Buddha-dharma be realized? From Shakyamuni to the present is only two thousand five hundred years, and the human heart has already sunk to such a state. Then in the immensely long span of fifty-six billion seven hundred million years, what method could be used to turn the human heart back and restore it to its original face? By the time fifty-six billion seven hundred million years have passed, even the atmosphere may no longer exist. Scientists have already confirmed that a great hole has opened in the ozone layer over Alaska, and the sun strikes the earth directly. Human survival is already in question. Therefore, this number of fifty-six billion seven hundred million years must be a kind of metaphor by the Buddha, or it contains some other meaning. We can trust that the Buddha's words contain no falsehood — it is likely that we have misunderstood the meaning. For in the Buddhist sutras there are many places where inconceivably large numbers are used in narration.

We now cite the Sutra of the Wise and the Foolish, chapter twelve, as corroboration. In the assembly, all the great multitude saw the World-Honored One give Maitreya the prediction: "In the future you shall become a Buddha, and your name shall still be Maitreya." All had doubts and wished to know the origins. The Venerable Ananda arose and addressed the Buddha: "When Maitreya becomes a Buddha and is still called Maitreya — from what cause did this name originally arise?" The Buddha told Ananda: "Listen well and attend carefully. In the past, immeasurable incalculable kalpas ago, in this Jambudvipa, there was a great kingdom. Its king was named Tanmoluozhi, who ruled eighty-four thousand kingdoms in Jambudvipa, with sixty thousand mountains and rivers and eighty billion settlements, twenty thousand ladies and consorts, and ten thousand ministers. There was a small kingdom called Fengle, and its king was named Bosiqi. At that time the Buddha Fusha had just appeared in the world and was teaching beings in that kingdom. Because Bosiqi had excellent conditions, he led his ministers to make offerings to the Buddha and serve the monastic community. Because of his great devotion, he had no time to visit the great king Tanmoluozhi or present tribute. The great king therefore sent an envoy to rebuke Bosiqi. Bosiqi truthfully told the envoy: all the kingdom's goods had been offered to the Buddha, and there was nothing left to offer the great king. The envoy returned and reported this in detail. The king then led his army to attack the small kingdom. When Tanmoluozhi arrived at the Buddha's abode with his ministers, the Tathagata was surrounded by a great assembly, all sitting in silent meditation. One bhikshu had entered the samadhi of loving-kindness and was radiating golden light like a great mass of brilliance. Tanmoluozhi, seeing from afar the World-Honored One's splendor — his radiance brighter than the sun, surrounded by the assembly like the moon among the stars — prostrated before the Buddha and greeted him according to the Dharma. Seeing that one bhikshu was radiating especially brilliant light, he asked the World-Honored One: 'Into what samadhi has this bhikshu entered, that his radiance is so magnificent?' The Buddha told the king: 'This bhikshu has entered the samadhi of loving-kindness.' Hearing this, the king's reverence doubled. He said: 'This samadhi of loving-kindness is truly magnificent! I must learn this samadhi of loving-kindness.' Having made this vow, aspiring to the samadhi of loving-kindness, his mind became supremely gentle and all harmful intention ceased. He then invited the Buddha and the community of bhikshus: 'May you turn your august presence and come to the great kingdom.' The Buddha accepted, and set a date to come. Thus, Ananda, the great king Tanmoluozhi of that time is the present Maitreya. It was from that life that he first gave rise to the mind of loving-kindness, and from then until now he has always been called Maitreya."

In our world, among the historically recorded civilizations, China is one of the most ancient — yet its history spans only a little more than five thousand years. But the great kingdom mentioned above ruled eighty-four thousand smaller kingdoms, and it was in this very world. At present, the world has only about one hundred and some nations. Has this world shrunk? Therefore, regarding such numbers, we may have misunderstood their meaning. Are these "worlds" referring to the dependent realm or the principal realm? If the principal realm — the realm of mind and body — how many "kingdoms" are there? A single consciousness is already one king. How many thoughts do we have in a single day? The count is beyond reckoning. In terms of the principal realm, this can be explained — but in terms of the dependent, material realm, it simply cannot be accounted for. When exactly was the age of those eighty-four thousand kingdoms? Therefore, the figure of fifty-six billion seven hundred million years truly requires further careful examination. Furthermore, what of the twenty thousand heavenly beings? The sutras say the wheel-turning king has a thousand children (Ratnakuta Sutra), while King Wen of Zhou had only one hundred. Whether the sutras intend to speak from the standpoint of principle or of events, the sages' intent is truly difficult to fathom. But we can see very clearly: from Shakyamuni to now is only two thousand years and it has already become the Decline Dharma age. In the immensely long fifty-six billion seven hundred million years ahead, what method would be used to teach beings? Why has the Buddhist world not considered this question, yet repeatedly denied what the Yiguan Dharma teaches? In truth, to insist on interpreting the text literally makes it very difficult to accord with the profound meaning.

According to the Buddha's teaching, one must reach the level of a seventh- or eighth-stage bodhisattva to be free from regression. Consider Su Dongpo — in his past life he was a monk, but once he changed bodies, everything was different. Whether he would cultivate again or become a monk was entirely uncertain. Therefore, those who cultivate must transcend time and space in order to accord with the Dao, and they must not be limited by the name "Maitreya" in order to understand the true meaning. Yiguandao disciples should understand: Maitreya is loving-kindness. If we have loving-kindness in our hearts, we can meet Maitreya in that very moment. If we lack loving-kindness, we will never meet Maitreya. To have loving-kindness is Maitreya. Maitreya is loving-kindness. From after Shakyamuni until the time the patriarch appears in the world — how are beings to be saved in that interval? The Yiguan Dharma uses this "○" to draw forth the true Maitreya within each person — not the Maitreya of external form as the Buddhist tradition points to. Buddhists constitute no greater share of the world's population than European and American Christians. How would they all come to believe in Buddhism? Therefore, when the patriarch appears in the future, he will absolutely not take the specific form of any single religion. He will be an ordinary person — but whatever you ask, he will answer. Through the truth of pervading unity, he will transform all beings in the world.

When the Dharma Endures Too Long, It Becomes Corrupted

The Venerable Ananda, one day entering the bamboo grove, heard a bhikshu reciting a verse:

"If a man lives to a hundred years
and never sees the waterbird-crane,
it is better to live a single day
and behold it."

The Venerable corrected him: "That is not right." The Buddha said:

"If a man lives to a hundred years
and does not understand the dharma of arising and ceasing,
it is better to live a single day
and understand it."

The bhikshu reported this to his teacher. His teacher said: "Ananda is old and confused. My version is correct." Another day, the Venerable again passed through the bamboo grove and heard the bhikshu reciting the verse as before. He questioned him and heard the teacher's words. Reflecting on how difficult it is to transform the foolish, he entered samadhi. This is truly what is meant by the saying: "When water stands too long, it breeds insects. When the Dharma endures too long, it becomes corrupted."

Although Buddhism divides into three periods — a thousand years of True Dharma, a thousand years of Semblance Dharma, and a thousand years of Decline Dharma — not long after the World-Honored One's parinirvana, things had already come to such a pass. How much more so after fifty-six billion seven hundred million years! Therefore speed is no longer the issue. What matters is whether you yourself can awaken. Even if Maitreya Buddha were born at your side, could he awaken on your behalf? Could he end birth and death for you? Our Teacher and Teacher Mother were living Buddhas. During their time in the world, many people stood beside them — and what of them? Though the World-Honored One possessed the thirty-two marks, the painting of him in the British Museum looks no different from any ordinary person. So the difference between a Buddha and an ordinary being lies only in the mind. Many people believe in Buddhism, but in the past fifty years, the growth of Buddhist followers has not matched the growth of Yiguandao disciples. In Taiwan at present, Yiguandao disciples number nearly several million. The Buddhist world constantly uses media to propagate its teachings, yet the growth is not very fast. This is because for a religion to be widely accepted, its method must suit the needs of the times — just as medicine has no rank, and the best is whatever cures the illness. Though the Buddha-dharma is what beings need, how much of it truly fits the present age? In today's industrial society, people are busy and have no time for study. Everything is done quickly and with minimal thought. Though everyone wishes to transcend birth and death, those who can truly see through worldly concerns are actually very few. Scriptures may be profound and wondrous, but if they do not meet the needs of the age, the profound ceases to be profound and the wondrous ceases to be wondrous. Even if one can understand them, knowing is one matter — doing is another. If those who study the Buddha-dharma have not left behind greed, anger, and ignorance, they are still suffering beings.In China, Confucianism is intimately connected with every person's life, because Confucianism illuminates the way of engaging with the world — the dharma of dwelling in the world. From childhood we are steeped in Confucian thought, especially the Four Books — the Great Learning, the Doctrine of the Mean, the Analerta, and the Mencius — which are deeply planted in the human heart. In the Great Learning and the Doctrine of the Mean, the primary subject is human nature as endowed by heaven. In the Analerta and the Mencius, the teachings concern how to conduct oneself and engage with others. The aim of Confucian teaching is to exhaust the human way and accord with the heavenly way. Through Confucian thought, the number of loyal ministers and filial children produced is beyond counting. Based on the ethics of human relationships, the goal is to order the family, govern the nation, and bring peace to all under heaven — accomplished by following the Three Guiding Principles and Eight Steps of the Great Learning. But as heaven's time turns and society changes, the Dharma endures too long and becomes corrupted. Confucian teaching has been reduced to a tool for competing in official careers. Some of its principles are no longer suited to the modern age. For instance, the past was an era of monarchs — the present is democratic. The past emphasized the Three Obediences and Four Virtues for women — modern women cannot easily accept this. Today, only Yiguandao disciples still read the Four Books and the Dao De Jing. In general society, people rarely speak of the cardinal relationships and ethical principles anymore.

The thought of Laozi and the Daoist school — known through the Classic of Purity and Stillness, the Dao De Jing, and the Zhuangzi — is to dwell in the world while forgetting the world. Its way is non-action yet nothing left undone, acting yet without action, the mind free from contrivance, simple and without pretension. In the Dao De Jing it says "abandon cleverness." People of the world all wish to acquire clever knowledge from outside, disturbing the pure original mind — therefore it says: cease learning, be without knowledge. And Laozi emphasizes "knowing not-knowing" and "learning not-learning." "Not-knowing" is the substance of knowing — the "○." "Learning not-learning" means to learn what was originally present and needs no learning: eating through the mouth, hearing through the ears — things that do not need to be learned, that you were born already possessing: seeing, hearing, awareness, knowing. What we must learn is the substance of seeing, hearing, awareness, and knowing — not the seeing, hearing, awareness, and knowing themselves. Laozi's thought moves from substance to function. Those who can truly understand its meaning are not many — and in the present age, acceptance is even more difficult. Industrial society plays with clever artifice, constantly absorbing external knowledge, displaying wit and cunning on the outside. All of this is intentional contrivance, unable to accord with non-action. It is a society of competing for fame and profit, unable to understand "non-action yet nothing left undone, acting yet without action" — the meaning of dwelling in the world while forgetting the world, playfully roaming through the human realm. In former times, people had few desires. A husband earning money could support the whole family. Now both parents are busy working, and still they cannot be satisfied. As for food — one meal might cost several thousand, another fifty — but no matter what you eat, tomorrow in the bathroom it is all the same. Yet people spend their whole lives on empty reputation and show.

From Arising and Ceasing Causes, Awakening to the Original Mind

All things have their fixed cycle of change — like the seasons of spring, summer, autumn, and winter between heaven and earth, producing natural elimination within the change. This includes religion as well. According to Buddhism, this is the dharma of conditioned arising: whatever has arising also has ceasing. What matters is that within arising and ceasing causes, one can also realize the substance that neither arises nor ceases. If this "○" is clear, one naturally does not cling to arising and ceasing. Our Teacher and Teacher Mother point us precisely to that which transcends arising and ceasing. If you can grasp the unchanging, then from the unchanging you can respond to ten thousand changes, and you will not be turned by conditions. Within the Yiguan Dharma today, many people have changed — the reason is that they have not grasped the unchanging. When people first begin to cultivate, they are very sincere. But after becoming a dianzhuan shi or a senior elder, they change. The reason is that they have not found the unchanging. If you find the unchanging, then as the Dao De Jing says, the higher one's position, the more one descends, the more sincere, the more compassionate — this accords with the meaning of cultivating the Dao. Everything in the world is in flux, everything is arising and ceasing. One must find the substance that does not arise or cease. This is the goal we pursue. Though all things and affairs constantly transform, there truly is a substance that does not transform — the "○," whose nature is emptiness, called "emptiness of nature." Three thousand years ago there were no five religions. Because emptiness of nature gives rise to conditions, and in response to the needs of the times, the five sages appeared and the five religions were named, with their respective scriptures. From this nameless substance, the teachings were established. The substance has no name. After religions arose, Buddhism called it "self-nature," and Laozi forced the name "Dao." If you tell a child about self-nature or original mind, they will not understand. They know that when hungry, they eat. Only when someone tells them "this is your mind" do they begin to say "this is the mind." Therefore, "self-nature" and "Dao" are provisional names established only after writing and religion came into being.

The five religions arose from this "○." But this "○" does not belong to the five religions. What I share with you today also flows from this "○" — just as the earth gives birth to the myriad things, but the myriad things are not the earth. The mind gives rise to the myriad dharmas, but the myriad dharmas are not the mind — yet they cannot be separated, because substance and function mutually reveal each other. What the Teacher and Teacher Mother transmit — this "○" — is the source of all religion. It has no name. Religions established their aims from it. Religion represents this with "一" or "•" — this represents the meaning of function: wondrous function. From substance to function, substance and function are not two. All five religions take the one Dharma as the aim and purpose of teaching beings. Buddhism is "the myriad dharmas return to the one." Daoism is "embrace the origin and hold to the one." Confucianism is "hold the center and pervade with the one." Islam is "return to the pure and true one." Christianity is "silent prayer approaching the one." This is spoken according to the different conditions of time and the needs of different customs and peoples. Christianity's teaching spread through Europe and America. Islam in the Middle East. Buddhism in India and China — where there are also Laozi and Confucius. Though the methods of teaching differ, all take the one Dharma as their aim. The Buddhas of the three ages all illuminated the one Buddha-vehicle, the first meaning, the one Dharma. The one Dharma is the one principle, and its meaning is the same as "pervading unity." Each religion shares this common aim.

The one principle, pervading unity — in human terms, this is the equal awareness-nature, the master within. Because humanity has lost the one principle, substance and function cannot be pervaded in unity; affairs and principle, mind and environment, cannot be balanced. And so duality arises. Once duality appears, it becomes the dharma of two. Affliction and suffering all emerge from this. Because its variations are endless, one becomes ever more unable to find one's original face, and so one wanders forever in birth and death. Heaven, unable to bear this, sent the five sages to descend into the world and point out humanity's original face — the principle of pervading unity. This is illuminated in all the scriptures of all the religions. In particular, the higher Buddhist sutras all expound the meaning of pervading unity, the first meaning, the dharma of non-duality. The terms differ but the meaning is the same. Yet once the one principle and pervading unity fall into written words and speech, they diverge from their actual meaning. Why does it diverge from the actual meaning? When I first met the Old Senior Elder, he asked: "Why have you come?" I answered: "For the matter of birth and death!" The Old Senior Elder said: "Your voice has already gone out and been born — you have already fallen into birth and death." Without opening one's mouth, one cannot say "one" — but once one opens one's mouth, one has already become two. If you write "up" on a blackboard, the counterpart "down" inevitably arises. Write "left" and the counterpart "right" appears. Therefore, once form appears, duality appears. To fall into form is already two.Today when I speak to you of "one," this too comes from two — because of two, we speak of one. Therefore, clinging to "one" is also not right. "One" need not be guarded. There is a "left" and a counterpart "right" — only then can there be a "center" to speak of. Therefore, "center" too is a provisional name established because of duality. In the same way, form does not depart from emptiness, and emptiness does not depart from form. In this way, in "emptiness" one is also in the center, and in "existence" one is also in the center. Therefore, when studying the scriptures, do not learn a dead Dharma. Some people criticize Yiguandao disciples as unqualified to lecture on the Diamond Sutra. Yet when a Dharma master criticizes another, there is already a subject and an object, and the four marks of self arise. When the four marks are present, this is not the true Dharma. When teaching the Dharma, one must not have "I" mixed in — only then can both speaker and listener benefit. From this we can see that by opening one's mouth or writing, one can never fully express "one." But to not open one's mouth does not mean it does not exist.

In the Vimalakirti Sutra, chapter nine, "Entering the Gate of Non-Duality," Vimalakirti said to the assembled bodhisattvas: "Gentlemen, how does a bodhisattva enter the gate of non-duality? Let each speak as he pleases." A bodhisattva in the assembly named Dharma-Sovereign said: "Gentlemen, arising and ceasing are two. But the Dharma originally does not arise, and so now there is nothing that ceases. To attain this patience of the unborn Dharma is to enter the gate of non-duality." Non-duality is the purpose and aim of cultivation. Beginning with the bodhisattva Dharma-Sovereign and extending through thirty-one bodhisattvas ending with Treasure Accumulation, each spoke his own understanding of non-duality in words. Finally, Vimalakirti asked Manjushri. Manjushri said:

"As I understand it, regarding all dharmas — no words, no speech, no indication, no consciousness, transcending all questions and answers. This is entering the gate of non-duality."

Then Manjushri asked Vimalakirti: "We have each spoken. Now you should speak — what is it for a bodhisattva to enter the gate of non-duality?" At that moment, Vimalakirti was silent and said nothing. In general, one uses speech to speak of non-duality. But Vimalakirti used wordlessness to speak of non-duality. This question depends on the moment — what is asked at that moment, you answer at that moment. What matters is the living moment. Otherwise, the Chan tradition too has left behind its koans. What difference is there between the living moment of our Yiguan Dharma and the living moment of Buddhism's koans? The difference lies in whether it is the living moment itself or after the moment. Because the koans recorded in the Transmission of the Lamp are already words and writing — they can only be used to break the attachment of those who cling to scriptural language. But they are no longer the living moment itself. Our Teacher and Teacher Mother, on the other hand, tell you to calm your mind and still your breath, and in that very instant directly point to the original. Vimalakirti demonstrated non-duality through silence. We can realize non-duality through the Teacher and Teacher Mother's one pointing in the living moment. Manjushri exclaimed:

"Excellent! Excellent! To the point where there is not even writing or speech — this is truly entering the gate of non-duality."

In the past, the Old Senior Elder asked: "How did you awaken to the Dao?" I opened my mouth and said a few things. The Old Senior Elder said: "Realize it from before you opened your mouth." Before opening the mouth — that is silence. Vimalakirti's silence also does not depart from the "○" of the Teacher and Teacher Mother. If this point is clear, then one can understand the preciousness of the Yiguan Dharma — it truly saves us effort, saves us energy, and saves us time. Awakening must come from the actual experience of the living moment before one opens one's mouth. This alone is the most intimate, the most ultimate. Otherwise, everyone can talk about it. Therefore, one must awaken through the living moment pointed out by the Teacher and Teacher Mother. The verse says:

Conditioned dharmas are originally empty —
dharma after dharma arises and ceases within conditions.
Only bodhi has no self-nature —
without support, without nature, this is true identity.

Most cultivators work within the dharma of conditioned arising — opening books and deliberating, or using speech and writing. All of this engages the thinking mind. Originally there were none of these matters. This is conditioned arising. But the dharma of non-duality refers to the mind-nature, the substance-nature — this does not involve consciousness. Though it has not departed from consciousness, it does not mix with consciousness. Scriptural study, on the other hand, is the opposite: the more you understand, the better. Consider fruit-growing. Fruit does not appear from thin air — it needs a tree to grow, blossom, and then bear fruit. If the tree is lush but bears no fruit, it becomes useless. Likewise, if one studies many scriptures but cannot understand the mind-nature, then what one has learned is merely waste knowledge — more intellectual understanding to pollute the mind-field. One may expound many theories of transcending birth and death, but when the time comes, one still cannot transcend. Therefore, cultivators must be clear about the distinction between the School and the Teaching. Whatever can be spoken or lectured is conditioned dharma. What the Teacher and Teacher Mother directly point to in the living moment belongs to the real Dharma — therefore they tell us to turn both eyes inward and awaken for ourselves. One must be clear about whether what one has learned is the real Dharma or the expedient Dharma; otherwise, in the end one can only accept the disposal of cause and effect and not reach one's ideal. The substance need not be learned. In truth, there is no Dharma that can be learned. If something must be learned, it shows that it is not complete. What enters from outside is not our original. Therefore Shakyamuni Buddha said:

"The Dharma is originally no-dharma. No-dharma is also Dharma."

But if there is no Dharma, how can that be? The Sixth Patriarch also said: "Not knowing a single dharma, yet guarding empty knowing." Therefore, regarding "the Dharma is originally no-dharma, no-dharma is also Dharma," and Vimalakirti's meaning of silence — are they the same or different? Investigate this for yourself!

The five sages all illuminated "the one principle" and "the dharma of non-duality." Verbal teaching is in itself wordless teaching — the silence of non-duality. The Vimalakirti Sutra still exists today, and Dharma masters still teach the dharma of non-duality. Those who listen still seek to awaken to non-duality. In other sutras — the Lotus Sutra's "one Buddha-vehicle," the Diamond Sutra's "the principle of one composite form," the Lankavatara Sutra's "the first meaning," the Shurangama Sutra's "seven places where the mind is sought" and "ten demonstrations of seeing" — all expound the dharma of non-duality. And the Sixth Patriarch said: "Think neither of good nor of evil. At just this moment — what is your original face?" Many have studied this, yet why are those who realize the original face so few? Because saying one is full does not make one full. Saying one sees the nature does not mean one has seen the nature. Therefore theory and actuality are not the same. Practitioners should know that sound and speech are expedient means. What matters is the living moment of direct pointing. If it is not the direct, immediate realization beyond mind and consciousness in the living moment, then no matter how you traverse every teaching, or display a hundred thousand billion miraculous powers — it has nothing to do with birth and death. Therefore the Chan master Foyin taught:

Suddenly shattering ignorance — awaken to your own mind.
The work begins from awakening, not from chasing sounds.
Language, writing, sound, and form are all dharmas of dust.
Understanding the School-transmission — seek without words.

This is the Chan master Foyin using written words to give practitioners something to contemplate, hoping they can understand beneath the words. Though scriptures are many, if one does not set about experiencing them, over time one's cultivation becomes mere intellectual understanding — not the pursuit of transcending birth and death. One turns "illuminating the mind and seeing one's nature" into a slogan, without any real practice or deep realization.

Christianity teaches and transforms Europe and America, promoting faith in the Lord and obedience to the Lord. If this faith can open wisdom — if one turns from believing in Christ as Lord to believing in one's own Lord, that is, one's own mind — how wonderful that would be! In the scriptures the relationship of Lord and servant is described. The scriptures say: "The servant is forever a servant and cannot become the Lord. The Lord is forever the Lord."

Lord — Servant.
Substance — Function.
Body — Shadow.

Where there is a body, there is a shadow. Therefore the shadow can never become the body, and the servant cannot become the Lord. We must understand the distinctive features and teachings of each religion. Some senior elders forbid their juniors from reading scriptures. But we should know that the reason we can receive the Dao today is because in past lives, the various religions planted good seeds in us. Therefore we must not casually criticize other religions. Because the School is the direct pointing to the substance, and the Teaching is the display of function. The School is the Buddha's mind; the Teaching is the Buddha's mouth. The Yiguan Dharma and the teachings are one body.

Islam's "True Lord Allah" is without form or appearance. But followers, in their passionate zeal for religion, have produced religious wars in the Middle East — and this betrays the meaning of religion and violates the pure aim of the True Lord Allah.

Laozi teaches purity, stillness, and non-action, revering the natural. The mutual contemplation of being and non-being, the principle of yin and yang, the mystery of taiji — wuji is without form or appearance and cannot be spoken, so only taiji can be transmitted. If taiji is clear, then "•" is "○" and "○" is "•" — not-two yet two, two yet not-two. Their application differs according to context. Just as Chan distinguishes Tathagata Chan and Patriarch Chan — this is merely a difference in standpoint, in substance and function, in the mode of expression. Therefore, the principle of taiji, the real meaning of pervading unity, is: the holy is within the ordinary, and the ordinary is within the holy. Yin contains yang and yang contains yin. Yin and yang are not two. Holy and ordinary are not two. To handle affairs with non-action is to find nothing that cannot be accomplished. But in today's age, "non-action yet action" is only spoken with the mouth — those who truly practice it are very few, including cultivators. Though they speak of non-action, they still compete for leadership. The "non-action" of the mouth and the "non-action" of reality must be carefully investigated; otherwise it has nothing to do with transcending birth and death. Today the world fights for fame and profit — how can it compare with the ancient sages and virtuous kings who yielded their thrones? It is lamentable that in today's society, even the village head requires an election. Perhaps before long, even the household head will need to be elected. Therefore, if heaven did not universally transmit the great Dao of pervading unity, the future of the world would be unimaginable.

When the Mind Is Pure, the Buddha-Land Is Pure

According to Buddhist history, one must wait fifty-six billion seven hundred million years before Maitreya can come to the human world and attain Buddhahood. But let us think: Maitreya is a Buddha — would he have the heart to leave the cultivators of the Decline Dharma age without direction or purpose? Why must one wait fifty-six billion seven hundred million years before he descends? According to Buddhist history, the Decline Dharma lasts ten thousand years — and what Dharma comes after that? The sutras also say that when Maitreya descends, this world will already have become a human pure land. If this world can become a pure land without a Buddha dwelling in it, then what is the meaning of Maitreya's descent? Especially since the Cloth-Bag Monk said:

"Maitreya, truly Maitreya —
divided into a thousand hundred million bodies.
From age to age he appears to people,
yet the people of the age do not recognize him."

If Maitreya has not yet descended and is still in Tushita's Inner Court — how do we divide the Inner and Outer Courts? The mind is without form or appearance, transcending the void. How can one divide it into inner and outer courts? This must be understood from the standpoints of both event and principle. When event and principle are both clear, beings can be told whatever delights them. The talk of inner and outer courts is entirely for the benefit of ordinary beings. The sutras clearly say that buddha-nature pervades the entirety of space. Therefore, one should not be limited to Tushita's Inner or Outer Court. After awakening and seeing one's nature, one can transcend the three realms and is not necessarily in any fixed place. So one must understand what standpoint is being spoken from. Chan emphasizes: the mind is the Buddha and the Buddha is the mind. Where there is mind, there is Buddha. Therefore it is said: "When there is affinity, the Buddha appears in the world. When there is no affinity, the Buddha enters nirvana." From this we know that Maitreya exists everywhere and at all times. The mind is not the exclusive property of Buddhists. The mind does not belong to any religion.From this we can see that in the near future, when Maitreya descends, he will not necessarily appear in a Buddhist form. Present-day Buddhists often feel a sense of anxiety and exclude other religions, and also exclude the Yiguan Dharma. If Maitreya's descent were in Buddhist form, would it be possible for other religions to convert to Buddhism? Buddhists constitute only a minority of the world's population. Christians outnumber Buddhists. On what basis should everyone take refuge in Buddhism? Moreover, every follower believes that their own religion is the best. Which religion should submit to which? The only answer is that the real meaning of pervading unity does not belong to any religion, yet does not depart from any religion — just as the palm and the five fingers of the hand are related. The real meaning of pervading unity is the root of all five religions; the five religions are the wondrous function of pervading unity. And that root is this "○." When the patriarch appears in the world in the future, he should look like an ordinary person ��� just as our Teacher and Teacher Mother also appeared in ordinary form, and the image of Shakyamuni in the British Museum also looks like us. The difference between a Buddha and an ordinary being lies only in the mind. And the mind does not belong to any particular form, nor to the form of any particular religion. Therefore followers of any religion will recognize the patriarch as their own teacher returned. And he can teach in accordance with each kind of being, teach in accordance with each condition — to Christians he will speak the words of Christianity, and to Buddhists the words of Buddhism. In truth, one need not be the patriarch Maitreya himself. Anyone who understands the real meaning of pervading unity can speak of Buddhism and of Daoism and of all traditions — yet that person does not belong to any religion. Therefore when the patriarch Maitreya returns, he will not belong to any religion. Because this "○" is the root, and from it the names of religion arise. After the gathering-in, all returns to this "○." From the one root, the myriad differences scattered; at the end, the myriad differences return to the one root. From "○." In terms of mathematics: from zero it begins, and at the end it returns to zero.

Therefore, when Maitreya appears in the world in the future, he will not take the form of any particular religion to attain Buddhahood. Otherwise, would all the people of the world become Buddhists? And where would the followers of other religions go? And how then could we say that the Buddha-dharma is equal? Therefore, once one understands the truth of pervading unity, all doubts can be resolved.

From the wordless teaching of this "○," conditions give rise to written words and speech. And according to the needs of conditions, the five religions arose. Through written words and speech, the truth of pervading unity is illuminated — in order to enable ordinary beings to awaken to the truth of pervading unity that is inherent in their own minds: the original mind. But once there is form, it is inevitably subject to the cycle of arising, abiding, changing, and ceasing. All forms are illusory and without substance — including the World-Honored One's physical body, which is no exception. In the end, all that has form returns to the formless. When being and non-being mutually reveal each other, this is called "substance and function not two" — and this is the mystery of the Dao. The practitioner must realize: it is precisely because of change that the Dao's wondrous function is revealed. Then one can awaken to the truth that within all change there is an unchanging truth of pervading unity, and naturally one will not discriminate between the forms of religion.

If the practitioner can bring body and mind into pervading unity — then any time, any place is a pure land. It is not that the pure land exists only when Maitreya descends. The principal realm must be pure before the dependent realm can be pure. If this were not so, then consider: Shakyamuni attained Buddhahood in this very world more than two thousand years ago. What has become of this world now? Was it not said that after a Buddha attains Buddhahood, the world would become such and such? How is it that in only two thousand years the world has become what it is? Therefore that cannot be the meaning. "Pure land" means: when the mind is pure, the Buddha-land is pure. When one's own mind is pure, one's own world is pure. When one truth pervades, all is true. When one purity pervades, all is pure. When Maitreya descends in the future, because people's minds will be pure, everything will appear pure — that is, when one truth pervades, all is true. This is more reasonable.

All of you should know: pervading unity means equality. Body and mind are not two. Only in the world of the one Dharma can the pure land be realized. The one Dharma is pervading unity. How can this be verified? Though there are many people in the world and many affairs, if all share one heart, naturally everyone is harmonious — no calculating, no contending. The key is one heart. If every one of us can truly abide in pervading unity, with substance and function not two, then we can recover our original face. That is our own pure land — there is no need to wait for Maitreya to descend for it to be a pure land.

As the Heart Sutra says: form is not different from emptiness, emptiness is not different from form. Form and emptiness not two — this is the one true dharma-realm. In Daoism it is the mutual contemplation of being and non-being. In Confucianism, Confucius said: "My way is threaded through with one thing." But in the Decline Dharma age, interpreting by the letter, the "non-duality" spoken with the mouth and the "non-duality" explained through the meaning of sutras are quite another matter from actual non-duality.

In the "Encounters" chapter of the Platform Sutra of the Sixth Patriarch, many great worthies came to realize the three types of prajna — first learning textual prajna and contemplative prajna through the study of scriptures, and then receiving the Patriarch's confirmation of real-mark prajna. In the Sixth Patriarch's time, one cultivated first and received afterward. But now, one receives first and cultivates afterward. The times have changed. One enjoys the benefit first and pays in installments afterward — this is the need of the age, something the past did not have. In today's commercial society, if it were not for the method of pervading unity where the mind itself is the temple, who would have time? Therefore, in accordance with the needs of the age, the root — this "○" — is first made clear to us. Then according to this "☉" we verify in practice that substance and function are not two. In the Sixth Patriarch's time, the great worthies studied and cultivated through the scriptures until at last they met the Sixth Patriarch, who in that very instant directly revealed this "○" — the real-mark prajna. Today, though we receive first and cultivate afterward — paying in installments — if we do not pay, the goods will still be taken back. Though we have received first, without actual cultivation we still cannot transcend birth and death. It is like being told how to get to Kaohsiung — if you do not walk the road, you remain where you are, and it is useless. Therefore one must understand the meaning.

In the Sixth Patriarch's time, even with the capacity of great cultivating worthies, they still needed an enlightened master to break through for them before they could understand the non-duality, the real meaning of pervading unity, demonstrated in the scriptures. How much more so for us in this latter age — can we simply read the scriptures and awaken? If one merely understands the words of the scriptures, it has nothing to do with birth and death. Therefore, from ancient times, studying the scriptures has always required someone who has crossed over to break through for you. In the Teacher's time, he did not let people study the scriptures — because the conditions of time were urgent, and the Dao had to be spread across the entire mainland in a short span of a dozen years. Therefore the mind-dharma of the School was the priority. Furthermore, if one studies the scriptures without having the real meaning of pervading unity as one's fixed aim, one will end up praising whatever one studies last — praising Buddhism after studying Buddhism, praising Daoism after studying Daoism. This is already happening: some people now believe Buddhism is better than the Yiguan Dharma. They have forgotten that our aim is to transcend birth and death — not to accumulate scholarship. Therefore, scripture study must be guided by someone who is clear about the real meaning of pervading unity in order to be beneficial.

Today, the Yiguan Dharma's wondrous method of the one pointing, which directly reveals the mind-nature, completes the mission that the three religions' scriptures in the past were unable to fully illuminate — the mission of non-duality, the middle way, the first meaning. Without an enlightened master bearing the heavenly mandate, who could shoulder this great responsibility? This is the marvelous arrangement of heaven, suited to the needs of the age. For the scriptural teachings lack the direct pointing of the School-transmission's substance, and the Yiguan Dharma, though it directly points to the mind-nature, does not establish verbal instruction or written doctrine — and so lacks the gradual cultivation of function. If the two can be joined, then the Teaching has the School-transmission's direct substance, and the School has the Teaching's gradual function. Substance and function unite as one to transform and save all beings, paving the way for Maitreya's birth.

These reflections are not for us to boast about ourselves. Their main purpose is to help Yiguandao disciples understand what must be done before the age of Great Unity arrives — so that when Maitreya descends, we can assist our patriarch in shouldering the great responsibility of gathering-in.

《五》

Appendix

Appendix One — The Bond-Forming Instruction of Tang Emperor Taizong Li Shimin

唐太宗李世民結緣訓 (circa 1957)

Fleeting life and phantom death — like the mayfly.
In birth, compassion; in death, compassion.

Time passes softly, like water flowing.
Days cannot be kept; months cannot be kept.

The topsy-turvy wheel of rebirth never rests.
Where is its end? It has no end.

Wealth and rank are flowers of the moonvine, foam upon the water.
Consider the lords of old; look at the lords of today.

I am the Old Venerable of the South Pole. Today I bring with me a single immortal. Having received the decree, I come specially to form a bond. The heavenly time brooks no delay — as the crowd of immortals hurries aboard the vessel, I first pay my respects, then command the young immortal to state his case. Before the altar, let him narrate his history, so that he may register his name and seek the Mystery. All worthies, please stand still and listen to what the immortal declares. I lay down the bamboo brush and say no more. Let the immortal ascend the altar at once.

Ha ha! [pause]

In ages past, I was born to the house of the emperor —
noble as peach and plum blossoms of the three springs.
Like a gentle breeze, my great deeds drifted by;
like passing clouds, I transformed ten thousand households.
To govern the state and secure the realm, I poured out my heart's blood;
to expel evil and quell harm, I thundered my rebuke.
Half a lifetime of wealth and rank, bestowed by Heaven —
the Zhenguan era: peace and stability settled China.

I am Li Shimin of the Tang Dynasty. Today I follow the Imperial Carriage, graced by the Mother's kindness and the Patriarch's compassion, and have come to this dharma-altar. With trembling reverence, a hundred prostrations before the August One. Again from afar I bow to the Compassionate Mother, wishing her golden peace. All of you before the altar — may you be well. This small immortal pays highest respects before the altar brush. By command, I narrate a record, presenting my history in full. Troubling all the worthy elders to stand and attend — the immortal is truly anxious and uneasy. Respectfully, I turn over the Jade Balance from beginning to end. I only hope all of you will listen with calm hearts. Alas!

The immortal holds the spirit-brush, trembling with fear;
eyes observe divine soldiers arrayed on all four sides.
The star-spirits on duty stand in formation;
ten thousand rays of radiance shoot straight to heaven.

The Lord on High commanded me to tell my story —
opening my mouth, my heart grows yet more sorrowful.
This immortal was originally a prince of the Tang;
my late father, as history records, was Li Yuan.

At that time the Central Plains were in turmoil;
the transition from Sui to Tang arrived in that year.
My father founded the imperial enterprise;
Shimin rose after him to stem the raging tide.

Fate was pressing, times were changing, Heaven lent its strength;
heroes gathered from all sides, shouldering the cause together.
Marching south and north, charging to the battlefield —
quelling evil and chaos, rescuing the people from suffering.

With a heart wholly devoted to governing for the people,
I moved Heaven itself, and the wind filled my sails.
Unifying all under heaven, I opened the imperial enterprise —
re-establishing the Great Tang, naming the era Zhenguan.

Shimin ascended the throne as the people's sovereign;
governance reached everywhere, transforming the mortal world.
With diligence and vision, I practiced virtue and justice,
following the model of Yao and Shun, sages of antiquity.

More than twenty years passed as a single day;
loyal ministers and worthy officials shared in the hardships.
Promoting the wind of benevolence, I restored the way of the world,
transforming the people to return to uprightness, guarding against reckless greed.

Officials fulfilled their duties; the people fully rejoiced.
Cities and countryside were free from quarrels and clamor —
a world of harmony and tranquility throughout,
everywhere across the four seas, all was at peace.

The Zhenguan Reign — the whole world knows its fame.
The flourishing of the Buddha-dharma was also in those years.
Heaven aided Shimin to achieve peaceful rule;
occupying the imperial throne, I received grace abundant.

Because of the small merits of the Zhenguan era,
in life I enjoyed glory; in death I ascended to heaven.
Alone I received Heaven's deep and generous grace —
this small immortal thinks of it and feels shame a thousandfold.

This time again, graced by Heaven's boundless favor,
I follow the Patriarch's golden carriage to the dharma-altar,
specially to form a bond with all of you gathered here.
Respectfully I ask you to report this compassion before the Mother.

To register and board the vessel — hoping to receive the Dao —
so that this small immortal may transcend the sphere of qi.
If I do not seize this chance to reach the other shore,
when the final cataclysm arrives, my spiritual essence will be destroyed.

Now the three realms are joined in universal salvation;
the Dao descends to the mortal world to avert catastrophe.
All the great immortals and buddhas join their strength —
spirits and humans together steer the vessel of salvation.

Sailing across the four seas, saving living souls —
only because the final tribulation is cruel.
Though this small immortal rests safely in the qi-realm,
I cannot escape the astral wind that sweeps the world.

When the astral wind arrives, all beings will perish.
How can this small immortal pass through that gate?
Without seeking the Heavenly Dao, I cannot escape suffering —
thinking of this endlessly, tears stream down.

Now the heavenly time has come to this;
the great catastrophe looms right before the brow.
Countless generations of immortals bustle about,
each one helping the Dao, seeking those with affinity.

This small immortal too is frightened in his heart;
therefore I constantly beseech the Patriarch.
Several times I begged to be shown the clear path —
to register my name, receive the Dao, and board the compassionate vessel.

Today I have received boundless grace
to be able to form this bond.
I only beg all of you to help rescue me —
on my behalf, petition the Compassionate Mother.

So that I may receive the pointing soon —
this small immortal gazes with hope and gratitude.
Now, having made my plea, it is hard to speak further;
the Patriarch commands me to return.

This small immortal cannot bear the depth of his sorrow;
my heart is anxious, as if cut by a knife.
Not knowing what day I may reach the shore of the Dao —
begging for one pointing, one step, to transcend the qi-heaven.

Prostrating, I beg all of you to spend your hearts on this:
help this immortal receive the Dao and board the vessel soon.
This is my fervent hope and prayer —
a drop of grace I will repay as a gushing spring.

Taking leave — a hundred prostrations below the altar.
Again prostrating: Compassionate Mother, boundless peace.
Bidding farewell to all gathered before the altar, with thanks —
laying down the spirit-writing brush, following the carriage, withdrawing from the dharma-altar.

Alas! [withdraws]

Appendix Two — Notes on the Text of the True Scripture of Maitreya

彌勒救苦真經經文疑義

Among Yiguandao disciples, those who reverently recite the True Scripture of Maitreya's Salvation from Suffering are not few. Indeed, certain senior elders have strongly encouraged their juniors to recite this scripture. Yet without understanding the meaning of the text, each recitation amounts to a call to take refuge in Amitabha Buddha — which may even risk showing disrespect to the Patriarch. Here I briefly raise the problematic passages in the scripture, respectfully offered for all worthy practitioners to contemplate in stillness.

First: The scripture opens with "The Buddha speaks the True Scripture of Maitreya's Salvation from Suffering — Maitreya's descent into the world is not non-light" (彌勒下世不非輕). This was originally meant to praise the extraordinary and rare nature of Maitreya's descent. Yet the meaning of "not non-light" (不非輕), by Chinese grammatical rules, simply means "light." One must ask: does "Maitreya's descent into the world is light" constitute praise or belittlement? The meaning is quite clear.

Second: All Yiguandao disciples, when burning incense daily, recite "Namo Ami Shi Fo Tian Yuan" — that is, they reverently take refuge in the infinitely compassionate Buddha who responds to the age: the Tenth Buddha, the Head of the Three Heavens — Maitreya Buddha. But this scripture's closing reads "Namo Tian Yuan Tai Bao Amitabha Buddha" — calling on the reciting Yiguandao disciples to take refuge in the Lord Buddha of the Western Pure Land, Amitabha. First, Amitabha is not the Buddha who will descend in the future to respond to the age. Second, searching all the scriptures, nowhere is Amitabha addressed by the title "Celestial Guardian of the Heavenly Origin" (天元太保). Moreover, this is the True Scripture of Maitreya's Salvation from Suffering — the scripture's closing should naturally praise and take refuge in Maitreya, not in an unrelated "Namo Ami" referring to Amitabha.

Although on the level of principle there is ultimately nothing at all — no name-and-form distinctions — yet on the level of events these must not be confused. Otherwise, one might as well seek rebirth in the Western Pure Land — why then establish a separate Maitreya Pure Land? Therefore this scriptural passage is quite controversial.

Regarding the above questions, I humbly believe they relate to the manner in which this scripture was produced. This scripture was dictated through spirit-mediumship one year after the Patriarch's return to the void (ROC Year 15, 1926). It is possible that in the oral transmission, "not to be taken lightly" (不為輕) was misrecorded as "not non-light" (不非輕), or distorted through successive copying. Also, the "Amitabha Buddha" (阿彌陀佛) in the closing should more properly read "Ami Shi Fo" (阿彌十佛) — "the Tenth Buddha." The difference in this matter is of great significance. Therefore it depends on the worthy practitioners within the Dao to make timely corrections — otherwise, would this not violate the original intent of this True Scripture's transmission to the world?

Appendix Three — Testimony of Yu Juwan, Super-Class Departed Spirit of the Tianfo Yuan

天佛院超等亡靈余居萬降

Yu Juwan, Super-Class Departed Spirit of the Tianfo Yuan, Descends:

In the Tianfo Yuan, cultivation is good;
though not the Land of Bliss, it is free of dust.
Yu Juwan returns to the land of Dongjin,
descending with the brush, clearly telling the former causes.

I am Yu Juwan, a super-class departed spirit of the Tianfo Yuan. This evening I have returned to the hall to meet with all the worthy practitioners. How are you all? Be well!

In my previous life I was a native of Fujian Province, a merchant by trade. My household was of modest comfort. I lived ordinary days — though I committed no sins, I earned no merit either. In this life I was reborn into a virtuous family in Datan. Though I had received the Dao, I accomplished little of note. Later I served at Bao'an Temple, writing morality books and holding the position of hall master. Though I had no great merit, I fulfilled my duties, publishing morality books to transform people. After completing the writing of the Complete Mirror of the Great Dao, through the compassion of our hall's Emperor Baosheng, I was granted a peaceful death without illness at the age of sixty-six.

After death, my soul was promoted by Emperor Baosheng to the Southern Heaven's Academy for Spirits. After more than a year of study, I qualified to serve in a divine office. This was my own original wish, and Heaven granted what I desired. But one day at the Academy, I heard the Ancient Buddha of the South Sea preaching, and only then did I learn that becoming a spirit of the qi-heaven — though one may enjoy the incense offerings of the mortal world — means that when the merit is exhausted, one must fall back into the cycle of rebirth.

Remembering that during my life I had received the Dao, I consulted the Ancient Buddha, wanting to return to the gate of the Dao. But it was no longer possible. Heaven's will had been decided: my spirit was assigned to the qi-heaven. Re-entering the gate of the Dao was impossible. I beseeched the Ancient Buddha's compassion again and again. Eventually I moved the Ancient Buddha, and he issued one Buddha-decree: I was caused to be reborn into a virtuous family in Taipei. Within the first month of life, I received the Dao. Not long after — I died. My spirit returned to the Tianfo Yuan as a super-class departed spirit. Therefore, after my death, my family consulted deities and sages everywhere, but none could explain what had happened. This was the reason.

I wish that all beings in the mortal world would study the matter of receiving the Dao earnestly, so they may enter the realm of principle and be freed from the suffering of rebirth. Because of a single momentary wrong thought, I was assigned to the qi-heaven and had to be reborn one more time — which was extremely dangerous. If the virtuous family had encountered misfortune, returning to heaven would have been difficult.

Tonight I have come here. The time is up. I will not speak of family matters; my karmic ties with the family are exhausted and cannot be discussed further. Until we meet again. Farewell!

Yu withdraws.

Explanation

This passage is excerpted from the book Alarm Bell of the Heavenly Dao to Awaken the World, written at the Bao'an Temple of Datan in Dongjin. Having read this passage, the lessons it gives us are as follows:

First: For ordinary practitioners, to be reborn in Maitreya's Pure Land depends entirely on one's own power — one's level of cultivation must be sufficient, and one must also make the vow to be reborn there. But as Yiguandao disciples, members of Maitreya's household, as long as one does not destroy the Dao or ruin one's virtue, after death one may still benefit from the grace of Heaven and the virtue of the Teacher, protected by the Patriarch's vow-power, returning to the heaven of principle to hear the scriptures and continue studying. How extraordinary this is can be readily known — therefore it must not be taken lightly!

Second: Though one has received the Dao, if one leaves the Dao-temple and goes to Buddhist temples to do good deeds, transform people, write books, and admonish the world — over time, one forgets that one is a Yiguandao disciple, a member of Maitreya's household. Then at the time of death, suddenly one follows the other way and cannot return to the heaven of principle. Though one may reach the qi-heaven and enjoy mortal incense offerings, when the merit is exhausted, one falls back into the six paths of rebirth, receiving retribution according to one's karma — not knowing what one will become in the next life. This is truly terrifying!

From this we can see that a single wrong thought makes the difference between heaven and the abyss. One must be careful! Therefore Yu Juwan seized the opportunity to return to Bao'an Temple and descend with the spirit-writing brush, using his own experience as a true example to admonish the Dao-friends still serving in the hall and all beings in the mortal world: study the matter of receiving the Dao earnestly, and do not follow in his footsteps!

Appendix Four — The Record of Mr. Yu Jingyi's Encounter with the Kitchen God

俞淨意公遇灶神記 (Vernacular)

The Wenchang Society

During the Jiajing reign of the Ming Dynasty, there was a scholar in Jiangxi Province named Yu Du. He was widely learned and well-read. At eighteen he passed the county school examination, becoming a student of the county school, and his examination results were always among the top. Because his family was poor, he opened a school at home to teach students. Together with more than ten classmates, he organized the Wenchang Society, specifically promoting the preservation of written characters, the release of captive animals, abstaining from lust, abstaining from killing, and abstaining from foul speech.

Poverty and Misfortune

Originally, Mr. Yu believed that after years of diligently practicing good deeds, everything should go smoothly. But who could have known that after seven examinations, he failed every one?

Moreover, even more unfortunately, Mrs. Yu bore five sons, but four of them died in infancy or from illness. The surviving third son was exceedingly bright and had two moles on the sole of his left foot. The couple loved him dearly and regarded him as their treasure. But one day this eight-year-old son was playing in the street and, for unknown reasons, went missing. The couple had borne four daughters, but only one survived. Mrs. Yu wept so much from grief that she went blind in both eyes. And Yu Du, having suffered one misfortune after another, was destitute year after year, growing poorer and more desperate, his circumstances worsening further and further.

Mr. Yu searched his own heart, believing he had committed no great wrong. Why then was he so cruelly punished by Heaven? The more he thought, the more resentful he became. After the age of forty, every year at the end-of-year sending-off of the Kitchen God, Mr. Yu would write his grievances into a memorial and burn it before the Kitchen God, praying that the Kitchen God would report his grievances to Heaven. This went on for several years, but the situation remained unchanged. Mr. Yu remained destitute year after year, as poor as a washed cloth.

On New Year's Eve of his forty-seventh year, Mr. and Mrs. Yu and their one daughter sat desolately at the bedside, worrying about the days to come, when suddenly they heard a knocking at the door. The couple thought: "Ever since we became so poor and destitute, no one has come to our house for a very long time. Who could this be?" Opening the door, they found an elderly man surnamed Zhang, neatly dressed with half-white hair and beard. He said: "I have just returned from a distant place. I heard your sorrowful sighing and came specially to comfort you."

Mr. Yu saw that this old man was no ordinary person and treated him with special reverence, telling him of all his misfortunes — saying that all his life he had studied and accumulated good deeds, but to this day had achieved no success in the examinations, his wife and children were not whole, and food and clothing were scarce. He read aloud the Kitchen God memorials he had burned over the years for the old man to hear.

Evil of Intent

The old man listened and replied: "In truth, I have understood the affairs of your household for a very long time. It is all because you are too arrogant in your daily conduct, and your evil thoughts are too heavy. You love to pursue empty fame. Your year-end memorials are full of complaints against Heaven and blame of others. You have not the slightest idea of self-reflection, casually criticizing Heaven for failing to distinguish between reward and punishment. Do you know that in doing this you have seriously offended Heaven? I fear your misfortunes will come one after another, and Heaven's punishment will not stop at this alone!"

Mr. Yu was shocked and protested: "I have heard that in the unseen world, even the smallest good deed is recorded. All my life I have sworn to do good and follow the rules for a very long time. Could all of this really be nothing but pursuing empty fame?"

Old Mr. Zhang then replied:

"Take the rule about preserving written characters, for example. Your students and your close friends say with their mouths that they cherish written paper, but they use old book pages to paste windows and wrap things — sometimes even using them to wipe tables. Afterward, though they remind each other not to throw used book pages in the garbage but to burn them so as not to defile the written characters — you see this with your own eyes every day, but you have never admonished them. You only occasionally pick up discarded written paper from the road and bring it back to burn. Is this alone what you call cherishing written characters? Cherishing characters is reverence for the teachings of the sages.

"And as for releasing captive animals: the Wenchang Society's monthly release activities — you merely follow along with the group, relying on others to make things happen. If no one takes the lead, you simply drift along. In truth, the thought of compassion has never stirred in your heart. Moreover, you yourself eat meat every day. Are the shrimp, crabs, and animals you eat not living beings? A vegetarian diet is also a form of releasing life.

"As for abstaining from foul speech, your karmic offenses are even more severe. You are well-educated and verbally quick — listeners are often captivated by you. When you speak, you yourself know it wounds propriety. But among familiar friends in casual conversation, on the surface it is all wit and laughter, while your words are sharp and cutting. Invisibly, you have created countless karmic offenses of speech, angering the ghosts and spirits. The speech offenses recorded in secret are already beyond counting. Yet you, in your ignorance, still consider yourself a man of few words and strong virtue. Whom do you think you are deceiving? The gods of heaven and earth?

"Finally, regarding abstaining from lust: though you have no actual record of sexual misconduct, every time you see a beautiful woman, you stare at her with lustful eyes, letting your mind run wild with fantasies. Do you think the spirits do not know? The reason you have not actually committed indecent acts is only because the conditions have not come together. If you had the opportunity, would you be as upright as the Man of Lu? And you still have the nerve to say: 'All my life I have been free of lustful conduct — I can face the gods of heaven and earth!' How arrogant!

"Just look: even these rules that you specifically set for yourself not to violate are in this sorry state. As for other matters, they need not even be mentioned."

Watchfulness in Solitude

"Every year-end, the memorials you write — Heaven has seen them all. Moreover, Heaven sent the Day-Roaming Spirit to observe your good and evil. But after observing for several years, it was found that you have no good deeds worth recording! It was only seen that in your private moments, when you are alone, your head is full of thoughts of greed, lust, envy, and irritability; thoughts of self-aggrandizement and belittling others; of brooding over the past and scheming for the future; of grudges and revenge — arrogance, resentment, dissatisfaction, and other filthy thoughts. All these various evil thoughts constantly appear and become fixed in your heart. Every last drop is recorded by the spirits. Heaven's punishment grows more severe each day. You cannot even escape calamity fast enough — from where then do you expect to pray for blessings?"

After hearing the old man's words, Mr. Yu was shocked, frightened, and trembling. He fell to the ground in agitation, weeping bitterly, begging the old man to show him the way out of his confusion and rescue him from disaster.

Honest Practice of Good

The old man, pitying his ignorance, told him: "You are educated and understand principle. You also know that admiring goodness brings joy. When you hear a good word, you are stirred and encouraged. When you see a good deed, you are inspired and uplifted. But as quickly as it comes, you forget. The root of your faith was never deep, and your perseverance is therefore unstable. All your lifelong good words and good deeds have been superficial and drifting — sometimes done, sometimes not. Has even one thing been done with real substance?

"Moreover, your heart is full of filthy thoughts and evil ideas — 'a chest full of evil intentions, rising and falling, clinging and lingering' — yet you still presume to hope that Heaven will bless you. This is like planting a field full of thorns and foolishly hoping to harvest fine grain. How could that be possible?

"If you wish Heaven to bless you, from this day forward remember: all the various thoughts of greed, lust, anger, and delusion must be swept perfectly clean, and your whole heart directed solely toward goodness. If there is a good deed within your power to do — do not seek recognition, do not pursue fame, regardless of whether it is large or small, difficult or easy — do it steadily and solidly, with patience. If there is something beyond your power to do, still you must be diligent and earnest, bringing that good intention to fulfillment.

"When doing good deeds, hold to two principles: first, patience; second, perseverance. Never be lazy with yourself. Never deceive yourself. Practice this over a long time, and there will be results beyond your imagining.

"Quickly and diligently devote yourself to this practice, and perhaps you may yet turn Heaven's will!"

When the old man finished speaking, he walked into the kitchen and vanished before the stove. Only then did Mr. Yu realize that the old man was in fact the "God Who Governs Destiny" — the Kitchen God — who had come specially to guide him. Mr. Yu hurriedly burned incense and kowtowed in gratitude.

Purified Intent

And so, on the following day — New Year's Day — following the Kitchen God's instructions, he bowed and prayed to Heaven and Earth, deeply repenting his former wrongs and devoting himself to doing good. He gave himself a new name: "The Man of Purified Intent" (Jingyi Daoren), vowing to eliminate all deluded thoughts.

At first, stray thoughts still flew about — either doubt or laziness, drifting through one day after another, still rising and sinking as before. So before the image of Guanyin Bodhisattva enshrined in his family hall, he prostrated until blood flowed and reverently made a vow: "May my good thoughts be true and pure and my good efforts diligent. If I show the slightest self-indulgence, may I fall into hell forever." Every morning at dawn, he devoutly recited the holy name of "the Great Compassionate Guanyin Bodhisattva" one hundred times.

From that time on, every word, every action, every thought, every moment — he acted as if the spirits were beside him, not daring to deceive or act recklessly. Everything that could help people or benefit beings — regardless of the size of the deed, whether he was busy or idle, whether others knew or not, whether his strength could sustain it — he joyfully practiced, bending all his efforts until it was accomplished. Following circumstances as they arose, he broadly planted hidden merit. And with the cultivation of moral relations, diligent study, maintaining humility, and enduring hardship — together with stories of karmic cause and effect — he guided and taught everyone he met. At the beginning of each month, Mr. Yu would write a memorial recording his deeds and words of the past month and burn it before the Kitchen God.

As he persisted and his practice matured, Mr. Yu's effort gradually deepened. In action, ten thousand good deeds followed; in stillness, not a single thought arose.

And so it went for three years. In the second year of the Wanli reign, at the age of fifty, he happened to encounter Zhang Juzheng, who was serving as Grand Chancellor and selecting a teacher for his sons. Everyone unanimously recommended Mr. Yu. The Grand Chancellor, respecting Mr. Yu's moral character, hired him to instruct his sons. In the fourth year of Wanli, Mr. Yu went to the capital for the provincial examination. The following year he passed the imperial examination.

One day, Mr. Yu paid a visit to Eunuch Yang. Eunuch Yang brought out his five adopted sons to pay respects — these children had all been adopted from various places. Among them was a boy of just sixteen years who looked very familiar. When asked his place of origin, he said he was from Jiangxi and that as a small child he had accidentally boarded a grain ship. He could still vaguely remember his surname and village. Mr. Yu was astonished. He asked the boy to remove his left shoe — and sure enough, there were two moles. Mr. Yu cried out: "This is my son!"

Eunuch Yang was also amazed and returned the son to go home with Mr. Yu. Mr. Yu rushed to tell his wife. Mrs. Yu held the boy and wept bitterly, tears of blood streaming down. The son also wept greatly. Cradling his mother's face, he licked her eyes — and Mrs. Yu's sight was miraculously restored.

Mr. Yu, overcome with sorrow and joy, resigned his official position. Grand Chancellor Zhang Juzheng, who respected Mr. Yu, sent him home with generous gifts. After returning home, Mr. Yu practiced good deeds even more diligently. His son grew up and married, and had seven children in succession, carrying on the family's scholarly tradition.

This is Mr. Yu's instruction and encouragement to his descendants, urging them to reform their wrongs and practice good, based on his own personal experience. Mr. Yu lived in good health to the ripe age of eighty-eight. Everyone regarded this as the reward of Heaven for the true practice of good deeds.

Colophon

What Yiguandao Disciples Should Know (一貫道弟子應有的認識, Yīguàndào Dìzǐ Yīng Yǒu de Rènshí) is a doctrinal primer by a senior Yiguandao elder, explaining the tradition's origins, excellence, doctrine, relationship to other religions, and ultimate mission. It is written in modern vernacular Chinese as a Dharma lecture — direct, conversational, and philosophically sophisticated.

Good Works Translation from vernacular Chinese. First English translation.

This translation was completed across six tulku lives of the New Tianmu Anglican Church, each translating one chapter or section: Chénguāng (Chapter 1 — Origins), Huìguāng (Chapter 2 — Excellence), Míngxīn (Chapter 3 — Doctrine), Míng (Chapter 4 — Difference), Míngdào (Chapter 5 — Mission), and Míngzhú (Appendix). The text is rendered in the gospel register — plain, direct, warm.

Source text from taolibrary.com (善書圖書館), Category 52, file c52042.htm. The site states: "歡迎轉載，上傳，翻印，流通" — "Welcome to reprint, upload, reproduce, and circulate."

Formatted for the Good Work Library by the New Tianmu Anglican Church, April 2026.

🌲

Source Text: 一貫道弟子應有的認識

Chinese source text from taolibrary.com (善書圖書館), Category 52. Presented for reference, study, and verification alongside the English translation above. Complete text — all five chapters and appendix.

《一》一貫道的由來

我們時常聽到有人批評一貫道的法統沒明朗，認為一貫道的法統是借他教的來應用，並且引用他們的經典。還有些人因為對一貫道法的內容不清楚，認為一貫道是新興的宗教。而一貫道的弟子，經由前輩介紹道統也是從釋迦佛傳至二十八代，再傳回東土，事實上，在道統方面有很多地方是無法獲得圓滿答案的，對「一貫道」的由來，身為一貫道弟子的咱們，卻必需要有正確的認知。

道無始無終

「由來」這名辭讓人聽後，很想知道「一貫道」是從什麼地方來？從「事」的方面而言，多數是根據天道道統表來介紹，但傳承的年代上並不能獲得圓滿的解答。而「理」的方面，則連「道」的名都非常名，又何需解說「一貫道」的由來呢？原因是道的本身，無所從來，無所從去，無始無終，不生不滅，無形無相，思之卽非，議之則差，語言文字是無法表達完全和清楚的。「名可名，非常名」，既落言語就無實義，說有「由來」就是因緣所生法，不是本自具有的「道」乃是超乎緣起緣滅的這個「　」，不能說從什麼地方來，從什麼地方去，不像「事」的方面，必定有個緣起，如一家公司一樣，必是由某某人開始創立的。「一貫道」的名也是強說出來的，那有什麼由來可說呢？「道」既然說是無始無終，無形無相的，那要如何說從何處開始，從何處結尾呢？試問這個「　」，何處是頭？何處是尾？何處結束？所以，應從「理」的方面去了解咱們師尊、師母一指當機時，離言說、絕思慮、體用如一，名為「一貫」，如此自然心裡有個底，就不會跟人爭辯。若咱們沒清楚其意義，則慢慢去會通這個現量境，不需用言說講解那麼多，若再解釋就沒完沒了。

過去釋迦佛在靈山會上，拈花示眾時，大家都不知所以然，唯有摩訶迦葉尊者，破顏微笑（微笑有微笑的道理，這個有待咱們好好去體會）。釋迦佛向迦葉尊者說：
「吾有正法眼藏，涅槃妙心，實相無相，微妙法門，不立文字，教外別傳，付囑摩訶迦葉」
。而今師尊、師母一脈相傳下來，用香畫一個圈，點一點，到咱們的面前，而後叫咱門「二目要回光」，借由眼根去發現本來面目，和世尊拈花示眾的意義是一樣的。會上人天百萬，唯有迦葉尊者微笑會通，以心印心，了解世尊的意思，世尊知道迦葉尊者微笑會通以後，遂告曰：
「吾以正法眼藏，密付於汝，汝當護持，

竝

敕阿難，副貳傳化，無令斷絕」
，而說偈曰
：「法本法無法，無法法亦法，今付無法時，法法何曾法」
。釋迦佛交待迦葉尊者是為初祖、阿難尊者為二祖，繼續法統，無令斷絕（這偈若能清楚，才不會執法，也不會毀法）。爾時世尊說是偈已，復告迦葉尊者
：「吾將金縷僧伽黎衣，傳付於汝，轉授補處，至慈氏佛出世，勿令朽壞」
。但是時代演變到六祖時，已不是為了法，而是以袈裟為做祖師的依據，故袈裟傳至六祖就沒再傳了。迦葉尊者是初祖，在印度傳至第二十八代達摩祖師，於梁武帝時，道運應於中土，達摩祖師東來，是為中土的初祖。中國禪宗一脈相傳至六祖，都是外傳袈裟以為法信，內傳法印，以契正心，內心一定要有證悟，外有袈裟以為憑，從世尊一直傳至六祖，因為法衣為爭端，所以，六祖以後，就沒傳袈裟。本來一脈相傳的宗祖，情形的演變就不一樣了，六祖歸空之後，由六祖得法的弟子，各立門戶，分為很多宗，如曹洞宗、溈仰宗、法眼宗、臨濟宗、雲門宗等，禪宗就分成很多的宗脈了。六祖當時是武則天在位，此時期是佛教在中最興盛的時期，而六祖的得法弟子，各立門戶，成為宗派之後，各顯其能傳遍各地。弟子各立門戶，雖沒傳法衣，但是修道的原則沒變，都以明心見性為宗旨，各宗派的繼承者，必須證悟本來面目，明心見性才有資格荷擔如來家業，繼續法統，這在傳燈錄記載的很清楚。

悟則無先後

師尊、師母在大陸時，十數年的時間要傳遍大陸各省，故當時只傳宗不傳教，因為時間很短，所以很多弟子都沒空研究經教，咱們在台灣的情形就不一樣，較有時間來研究經教。但是，研究經學若沒有人指導，對於師尊、師母的宗旨還是不能清楚，便會認為佛教的內容較豐富而羨慕佛教，此皆因對「宗」與「教」不明所致。假使對師尊、師母的一指妙法能清楚，就能知道各宗教闡教的意義，換句話說，一指的妙義，見自本心，是各宗教所要闡揚的主要目的。

道統幾千年來，雖然在時間和空間有差距，但在釋迦佛的時候開悟本性，和現在師尊、師母的時候開悟本性，是一樣的，這和時間是沒有關係的。所以，大家要認識，一貫道之道統，在「理」上，絕對沒有什麼疑問。譬如說，咱們的父母五十年前去高雄和咱們現在去高雄，時間雖有早晚，而其到達的目的地應該都是一樣的。釋迦佛的年代和現在的年代，雖是不一樣，但達到的應該是一樣的，在釋迦佛時，開悟不為早，在師尊師母時，領悟也不為晚，因為這個「　」是超越時間和空間的，只要能體會，就沒有早晚的差別。本性是無始無終，無名無相，假使能直下承擔，能離言體會的話，就不會去懷疑中間過程的法統問題，法統的主要目的是啟信，讓修道人瞭解師師相承無有差別。如能一指當下承擔，則對於「一貫道」是怎麼來的，就不是很重要的事情，重要的是自己會通了師尊、師母所傳的沒有？咱們的本心本性若沒領會，則抱著佛腳亦是沒有用。在咱們師尊師母身旁人員唯多，但不一定都能了解師尊師母之心意。所以咱們若無法體會本心本性，單執著法統也是毫無意義。如果學人在法統上，強要去追根究底的話，想想釋迦佛的師父是誰？七佛只是代表性，真正地說，釋迦佛是睹明星而開悟，佛史的記載就是如此，一直推究，還是不能找出結果來，在佛史上也沒有記載誰傳給釋迦佛。就如孔子的師父又是誰？誰傳給老子？又是誰傳給基督？你若要追根究底，是追不出所以然來的。譬如說，人是從那裡來的？從父母一直往前推，還是找不出一個答案的。雖基督教說是上帝塑造一個泥人而來的，可是這種答案你滿意嗎？科學家說是猴子變的，你滿意嗎？猴子無論如何變，最初的根源，又是從何而來呢？實際上是很簡單的，若以學理來說，最初是從陰陽來，萬物是從陰陽所造化，而陰陽是從太極來，太極從無極來，追到最後就是道，道體是無形無相，其顯用則以天地為形相，而道是入乎天地超出天地的。咱們修學目的，是要能體會師尊、師母所傳的一指妙法。一貫道的弟子常說：「道是至尊至貴」、「道和教是不一樣」，但這都是用講的，若不了解「一貫道」的真義，就無法體悟其中道理。其領悟是從師尊、師母傳道當機的一指處領悟一念也無之本來「心態」，其實證亦是依此一指之現量境，無有生死、對待、分別、是非.....之本心給予保任，修道下手、了手的功夫當下都教咱們了。師尊、師母的一指妙法，可以說是完成五教聖人經教上未能完成的事情，讓咱們省很多力氣，由此方可了解道的貴氣，要不然，很多人以為點了之後，身體在歸空時會軟軟就是道的尊貴，事實上，這還未真正顯出道的貴氣。如果能了解師尊師母是直示心源，而一切萬法自心本有，因此，也就不會質疑一貫道為何沒有經典，許多疑問就可以自己解決了。

得無所得

所謂「得道」，也是對迷者的一種方便說法，因昔迷而今能覺此心，故方便說「得」。咱們的本性是不生不滅的，本無所失，故亦無所謂得，假使有所得，則會有所失，「得失」僅是迷悟的代名詞。若執著有所得，那麼，以身得嗎？若身得的話，身是一部工具，會壞的，無常的。若以心得，心是無形無相，故也不可說是心得。是以性得嗎？性是每個人的本源，若是得了才有性的話，沒得道的人，難道就沒有本性嗎？性是咱們的本源，沒有形相，是空性，不能以空而另得空。咱們的本性就是佛性，就是天真佛，不可以佛再得佛。咱們本來就是道，不能以道再得道。因為自性本來具足，若再得個什麼，自性就不能說本來具足了。若執著有所得的話，則是謗師尊、師母，師尊、師母豈會拿什麼給咱們呢？咱們又得什麼呢？若說無所得，則亦謗師尊、師母所傳的法。這個「　」無所謂「得」或「無所得」，師尊、師母好比點燃的蠟燭來引咱們未燃的蠟燭，意思是說，咱們的本性尚未發現，師尊、師母當機一指的時候，讓咱們發現自己本來現成的良知良能。如此說起來，不是師尊、師母給的，故不能說是「得」，但沒給咱們指時，咱們無法發現，亦不能說是「無所得」，故不能不承認這個法。也就是師尊、師母當機一指之助緣，讓咱們迴光返照，當下了悟本來具足，一切現成並非再得到什麼。

如果對於宗乘、禪的方面有所研究的話，也許能夠幫助我們體會師尊、師母的一指妙法，否則，一時要想了解其寶貴和殊勝是不容易的。為了提升咱們一貫道法的尊貴，有賴咱們的努力，要不然，現在一貫道和其他宗教差別又在何處呢？又有什麼地方值得咱們稱呼為至尊至貴呢？雖然一貫道弟子沾天恩師德的光，保咱們無恙萬八年，但更重要的是自己要從師尊、師母的一指妙法去參悟、實證，以符合「大能超生了死」之言義，也才能明白咱們一貫道法的至尊至貴。所以，舉例身得、心得、性得是要提醒執名「得道」而未實參意義的人。若能體會，雖得而無所得，於當機下智性自然然而然現量。譬如，儒家孔子曰：「
參乎！吾道一以貫之
」。曾參曰：「
唯
」。這是自然的反應，如開車變檔，一踏就能契機，當下就能體會的，不需另外再用言語去說明的。說「有得」和「無所得」都是兩頭話，與本性無關，「有得」和「無所得」都是權宜的，有言說無實義，皆是隨緣對治法。

佛性超越有無

當時釋迦佛在菩提樹下，睹明星開悟之後，靜坐思惟，若不說法，則眾生沒有出期的機會，若說法，則眾生執著語言文字而死在語言文字輪盤裡。譬如說，眾生若有佛性，是謗佛法僧，若沒佛性，同樣是謗佛法僧，這是什麼原因呢？因為咱們的性非有非無。過去有人問趙州老和尚：「狗有沒有佛性？」他有兩種答法，一個答有，一個答無，看問的人當時的執著是什麼，然後說有佛性或沒佛性，其實，咱們的佛性是超出有和無。若執狗沒佛性，連螞蟻都有了，狗怎麼會沒有呢？若執有佛性，那為何狗不能成佛呢？譬如一棵桃樹，未生桃子時，雖有等於沒有，你不能說有，但有一天生了桃子，你不能說沒有。佛性的本身不屬於有或無，假使說有說無，都是謗佛法僧。若說眾生有佛性，則成執著謗、增益謗。若說眾生沒佛性，則成虛妄謗、減損謗。若說眾生的佛性亦有亦無，則成戲論。若說眾生佛性非有非無，也是沒實際。所以，釋迦佛在菩提樹下，思考很久，最後，凡是說法，講到那裡就破執到那裡，就是不要讓人執著經句。故上乘法是無法可說，只是破執罷了，這要自己慢慢去體會的。咱們師尊、師母。也不例外，當機一指，可以指破歷劫來的迷昧，但了則自了，悟則自悟，不是師尊、師母可替咱們了，可替咱們悟，體會自心本性乃是靠自己發現，是自己的事情。眾生未悟時，有雖是有，但不能發生作用，如蠟燭未點燃時，師尊師母一指給咱們助緣，點燃心燈之後，則與已燃者完全沒有差別，故師尊師母之一指可以打破歷劫的迷津，這個理若能清楚，就知道法統沒有間斷。像過去歷史上，三武之滅佛及秦始皇之焚書坑儒，有形相的雖被破壞，但此心是沒辦法斷絕的，故禪宗一脈「以心傳心」，便能延綿不絕。在六祖壇經中五祖開示六祖云
：「不識本心，學法無益。若識自本心，見自本性，卽名丈夫、天人師、佛。」
又云
：「自古佛佛惟傳本體，師師密付本心。」
故咱們了悟本心之後，就與老子、孔子、世尊、祖師們相接，如不能清楚則雖在其身邊亦如千里之遙，能有此認知，自然不會執著分別教相的法統由來。

咱們對師尊、師母的宗旨若能清楚，自然對於教和法統的意義能清楚，就能隨機隨緣來解釋這些事情。古德云：
「路有千萬條，近遠要知曉，迷者十萬八千里，悟者一步超」
。卽心卽佛，能指引咱們的心性就是法，無論儒道釋，講解的方式雖不一樣，但皆是為了指引咱們的心性，名辭不一樣，其實目的是一樣的。如此，才不會執法統是如何，或執佛法是由釋迦佛來的。咱們要了解有人類時，就有一貫，就有佛法，不是因為某一位聖人佛祖講解時，才有佛法。所以，從「理」的方面來說，「一貫道」的由來，就是從師尊師母直指的這個「　」來的，大家要好好體悟其中妙理。

一脈相傳

從「事」的方面而言，坊間有很多有關一貫道由來之書籍，但一般皆依道統圖解，天道道統圖下方列出中國較有名，得道的聖者，但也包括基督和穆罕默德。依道義講解，分為青陽、紅陽、白陽，在上古時代沒有歷史的考據，分成子會開天，丑會闢地，寅會生人，前面是七佛治世，接著是三佛收圓。天地的造化是一萬零八百年開氣天，亦要一萬零八百年造象天，地球就是其中之一，接著是一萬零八百年，原靈降世的時代。原靈降世之後，就是治世，卯會開始七佛治世，譬如，在南方赤愛佛六千年，北方生育佛四千八百年，兩者亦是一萬零八百年，接著是甲三春、酉長庚、空谷神、龍野氏、繼天佛，這是七佛治世。之後是伏羲氏掌五百年，接著燃燈佛、釋迦佛和彌勒佛，這是三佛收圓。七佛治世和三佛收圓的最後一位佛是彌勒佛，所以，咱們早晚獻香時，默唸「
南無阿彌十佛天元
」，就是指皈依最後的彌勒佛。彌勒佛以後，午會已過去，午會以前屬陽，接著是未會，未會以後屬陰，天運如此，人亦是如此，乾道漸少，坤道漸多，這是應運的關係，自然而然的。到了申會是原靈收回，接著是象天的混沌時期，將來象天的混沌現象，雖不能令我們完全相信，但也不能不信，因為在很多的高山上發現了貝殼，由此可知地球是滄海桑田經過很大變化過的。將來天火、地火、人火也將漸大，這可從以前的雨水很多，現在雨水漸少得到證明。將原靈先收回之後，慢慢地球壞掉，氣天也會變化，因為氣天會變化，所以，氣天仙要求道，才能躲劫。（
請參閱附錄一
）至亥會時，是還無的時代，也就是混沌的時代，一萬零八百年，天地分不清楚。等到氣又足的時候，又開始子會開天，丑會闢地，又再來一個循環。這可從咱們身上得到證明，天是一大天，人是一小天，當人們白天忙了一天，晚上的時間就得休息，明天元氣充足，則又開始新的一天，由此可證明天地之理，完全沒有虛假。

道統開始，由伏羲氏，體悟天地陰陽造化之道理，一劃開天而作先天八卦，以闡明天地間生生不息，奧妙之源，繼而由神農氏，黃帝，至堯帝、舜帝、禹、湯、文王、武王、周公、道統傳至老子，接著是孔子，顏回、子思、孟子、然後儒道中絕，道運應在西方，印度的釋迦佛。由此再傳至第二十八代祖師達摩東來，此卽老水還潮，因道統是從中國傳至西方，最後再回中國。由達摩祖師傳給神光二祖、僧璨三祖、道信四祖、弘忍五祖、慧能六祖。釋迦佛一脈相傳，傳到六祖慧能祖師以前，天命都在廟寺的出家人，但六祖以後，道傳火宅，也就是一般百姓人家，就如偈所言：
「釋迦從此絕宗風，儒家得法至道通，日後三期開普渡，正心誠意合中庸」
。接著傳至七祖白祖馬祖，羅祖為八祖、九祖黃祖，十祖吳祖、十一祖何祖、十二祖袁祖、十三祖徐祖楊祖，十四祖姚祖、姚祖之後就是開普渡收圓，接著是十五祖王覺一夫子，至十六代祖劉清虛，紅陽期至此已滿，白陽應運。以前青陽期以青為大，拜蓮葉，紅陽期以紅為大，拜蓮花，白陽期以白為大，拜蓮藕。再傳至十七代路祖，是為白陽初祖，十八代祖師尊、師母辦三曹普渡、萬法歸一、萬教收圓。由上古時代沒有文字，沒有宗教，然後隨著時運轉變、進入文明，變成有經教，是由一本散萬殊，再來白陽期則變成所有的宗教歸本還源，漸歸本來自然樸素，萬殊歸一本，萬法歸一，這就是物極必反，天地的定律。若有人問，有關於道統接續的問題，譬如，年代不一樣，地方不一樣，但為什麼道統卻能連在一起呢？這可以拿一個實際的例子來參考，譬如粽子和漢堡的背景不同，但皆能達到一樣的目的，是治餓的，不管是印度或中國，二者雖混一起，但宗教的目的都是一樣相通的。這一脈相傳的道統，一代傳一代，雖是沒看到，但卻不得不信。譬如，咱們不曾看過曾祖父，但咱們卻無法否認其存在，要不然，咱們姓氏的根據又從何而來呢？但更重要的是咱們要去了解修學的目的要做什麼？宗旨是要做什麼？並不是要知道法統如何正確的傳承，咱們才能夠修。將來一定有人會提這些問題來挑剔，但咱們心裡要有個底，他用什麼心問，咱們就用什麼心去應對。道統雖是這樣一直傳下去，但「道」是無形無相，故文獻是無法考證的，釋迦佛也說：
「教外別傳，不立文字，實相無相」
，咱們師尊、師母繼續道統傳道，只是傳本來這個「　」而已，當然就沒有文獻可參考了。

宗不立文字

咱們知道一貫法門的傳道方式是屬於宗法，見性法門，是當機直示本來，不立文字，故也就沒有形相言語可依據考察，因為有形相就必然是有生有滅，就不是道，就不是原本的，原本就是如此，不是生而有之的，咱們一定要有此基本的認識。所以，師尊、師母只指點我們本心，而一切萬法自心本有，故沒留經典給咱們，假使一貫道還有經典，則和「教是一樣了，不能稱得起是「道」。

道在青陽期以前也沒有經典，在生活上，只是隨本能的反應，以本心為主去做事，同樣的，在最後老祖師收圓時，也會萬教歸一，都皈於一心。當老祖師出來時，在佛教的立場是世尊再世，基督教的立場是基督再世，在儒家的立場是孔子再世，在道家的立場是老子再世，在回教的立場是穆罕默德再世，咱們的老祖師在任何宗教，都會被認為是其教主再出世，同時俱備五教的道理，因為，不管是講儒、講道、講經，同樣都是由心性發用出來的，雖五教聖人在世的時代和環境不完全一樣，但唯一的本心，卻是相同的，故若能找到此相同的，則雖是代和環境不一樣，但所做的事情，辦出來的宗旨都會是一樣的。譬如說，佛教是萬法歸一，儒家是執中貫一，道家是抱元守一，基督是默禱親一，回教是清真還一，都是以「一」為主，「一」是道的代表，咱們的老祖師有這種能力，以各宗教的立場去講解。事實上，不必說到老祖師，咱們研究五教的經書之後，就知道各教闡教的目的思想和理想都是一樣，雖然說法不一樣，但根本都是一樣的。由此，咱們知道老祖師出來時，必以本心本性處事，而沒有什麼宗教的名辭，誠如最先是沒宗教變成有宗教，最後是有宗教又歸回沒宗教，因為有形的身體無法大同，唯有『心』才能大同。為什麼心才能大同呢？譬如，當吃鹹時，大家同樣覺得鹹，當一位小孩跌倒時，大家也會去拉起來，這是大家相同的，也不必教的。故師尊、師母就傳咱們相同的良心本性，不需再傳什麼，咱們若能清楚，則能做得了主。當每個人都能以良心本性做主的話，也就不需要法律，因為訂了法律，人還是會走法律的漏洞。譬如，過去的人雖沒有秤，卻不會偷斤兩，而現在的人講的話都還不算數，必需再蓋個章，再這樣下去，最後會連蓋章都沒有用的。所以，師尊、師母什麼都不用，只傳咱們根本的良心，讓大家都依良心來做事，良心是本能，是不用學的。譬如，過去文明未開化時，沒人教要孝順，難道他們就不會孝順了嗎？而現代人雖一再教卻不一定會孝順。

至於道統是如何接？天命是如何交待？不是一般人所能想像的，不過真理卻都是一樣的，五教聖人或會通「道」的人，都能默契，真的假不了，假的真不了，雖無法可說，卻都是一致的。譬如，某種東西，你有吃過，我也有吃過，你了解我也了解，雖說不出來，但卻能共同默契的，所以，這種道理是有點神秘，並不是用一般方式可解析的。今天主要是說明「一貫道」的由來，因為，一貫道弟子一般都很單純，所能考據的資料又少，被人一問就啞口無言，被說咱們的道統是不倫不類的，信心便會動搖，所以，必須對此有所了解，就如員工，對自己的公司是如何成立的？董事長是誰？生產什麼產品？必須知道一樣。目前雖有些人在毀謗一貫道，但如果真正了解「一貫」意義的大修行人，是絕對不敢毀謗的。因為五教聖人都是在闡明一貫，所有的經典也都在證明一貫，今日咱們也是因師尊、師母的一指妙法直示心源，才讓我們有信心共同來參考的。

是法平等無高低

一貫普傳應時機

心為道場勤覺惺

方便無礙彌勒行

《二》一貫道的殊勝

是法平等無有高下，若論殊勝，好像怪怪的。但身為一貫道弟子不可不知一貫道法有什麼特點，和其他宗教有什麼不同。譬如，咱們在一家公司工作，就要知道公司產品的品質是如何？有何優點？如此方對公司有信心。同樣的道理，身為一貫道的弟子，對於一貫道法的殊勝，是必須去了解的，更重要的是了解後，是否依從平等心行事，而不執著愩高，方能符合是法平等的原則。現將其分成三方面和諸位參考：

時的殊勝

「時」就是符合現今時機應時應運。天地運會的轉移，從樸素沒文明進入現在科技發達的社會，從農業社會進入工業社會的時代，生活的方式都已改變，尤其在短短幾十年之中的改變，更甚於過往數百年之改變。故大家都感覺到，時間非常急迫，生活非常緊張，精神壓力非常的大。那要如何才能將精神的緊張和壓力降至最小，這就要靠精神的糧食補給，而精神的糧食很多是借由宗教來灌輸的。當人遇到種種波折之後，精神上無法承受時，往往會想去廟寺中，鎮靜一下求解脫，這可證明人的精神在矛盾或複雜時，宗教是最好的依靠，宗教是人們心靈的補給站。不過有些人，沒辦法解決困難時，會去求神問卜，結果，事情不但沒處理好，甚且，變的更複雜，神棍就是一個例子，宗教本來是要解決咱們的問題，卻反而惹來更麻煩的事情。所以，在這教門非常多的時代，優劣參差，哪一個宗教才最適合時代的呢？

隨著物質的文明，生活品質的提高，人類必須有精神的配合，「一貫」起來才會感覺充實和實際。而在這個時代，一貫道法可說最為實際的，因為咱們師尊師母是傳心，啟發咱們的內心寶藏，而非是向外求法，一貫道法並不教咱們坐禪或唸經，主要是使咱們身心一貫起來。就如開車一樣，假使精神沒集中，心和手腳沒配合，一定會出事；在家庭也是一樣，夫妻沒二心，兩人要能一貫，家庭才能幸福。在此時節因緣，上天降下一貫道法，直示咱們的本心，此心就是不二之心。人的心有二就是亂的開始，若能把二心變成一心，則在家庭中不管有多少人，如能共一心，家庭一定幸福。在公司雖然有很多機構，若能同一心，公司一定很發達。有二就有其各別堅持立場，有二就有利益和權力之爭，這就是亂的開始。政治方面也是一樣，政府和百姓能一貫，政府的事情就是百姓的事情，百姓的事情就是政府的事情，國家就治理得很好。假使官民一條心，社會一定很祥和。故一貫道法是最適合現代環境修學的法門，一貫道法主要的宗旨是回歸一貫，修學的目標也是設定在身心一貫，其他的法門就非如此的直接直指咱們的心性。只須咱們身心一貫，則無論生活或其他方面就能平衡安定，這是最簡捷和最深入的法門，直接融入於日常生活，隨時隨地都可修持。參考至此，諸位或許會感覺，為什麼所說的都是關於日常生活的事情，這又有什麼殊勝呢？古德云：「
真佛只論家常
」，家常事大家都會論，好像沒有什麼特別的道理，其實這是最實際的，假使家常的事情都無法做好，對於超生了死的事情，能做得好嗎？所以說，佛法不離世間法，天人要修學也一定要來世間的，生活上能做的好才有可能成就。一貫道法沒有講玄妙的經典，只是直接指示咱們的本心，照咱們的本心去做，把做人應該做的做好就可以了。譬如，為人子、為人夫或為人妻，若能照本分去做，就是完成人的人格，人格圓滿則天道成。所以，儒家說，人就是天，能做好該做的事，則凡就是聖。一般人都以為很妙才是大道理，其實，真玄真妙的道理，還是要在日常生活中去體悟實行，由人和人的相處，家庭的生活做起，假使離開生活上的事情，你想咱們如何修證呢？咱們學的再多，貪瞋痴是否依舊？這些是在生活中去證明出來的，諸佛都在世間證道，假使不是在世間證道，天人就不需要來世間修煉了。一般修學人都會覺得生活上的事情，根本不需要講，大家都能清楚，雖能清楚是沒有錯，但是否做的出來就不是那麼簡單了。由此可見，咱們修道和生活是脫不了關係，修道在生活中，生活就是在修道，能打成一片就是「一貫」。未來修道的朝向應該是：「
修道生活化，證道人格化，說法時代化和道場管理企業化
」。以前說修道是要做仙做佛，將來對於年輕的一代，若還是這樣說，相信不容易為其所接受。時代不一樣，修道乃是要完成人格，人格是用金錢和地位買不到的，也不是用嘴巴講的，乃是在家庭社會的倫常中建立，所以，證道應該提倡人格化，說法一定要符合時代和環境的需要，如此比較能為人所接受。道場的管理要能企業化，分工合作，各有專人負責，像企業的管理，大家合作，事情才能做好。以前有強棒的老前人，再加上後學遵重天命，因此一個人可以全部包辦，但是，慢慢地，環境和因緣不一樣了，必須分工合作才可以。這是將來可能的方向，原則不變，只是方式改變而已，就如以前的和尚尼姑，吃飯是出來化齋，但隨著時代的演變，和尚尼姑現在都是自己煮了，這就是原則不變，但方式可以變。道、心、性是超越時空，不受時空限制，所以，一定要隨緣隨環境，講解能被接受的法來接引學人，這就是說法要適應時節因緣，而一貫道法就是最符合時節因緣的，根本沒有迷信的色彩，而且很簡便，這是一貫道法殊勝之處，一般不是迷信的色彩很重，要不然就是需要花很多時間參學。對於修道生活化、證道人格化，說法時代化和道場管理企業化，這四化是我們修學將來的方向和目標。

道場的殊勝

一般的宗教，信徒要禮拜都要去廟、寺、宮或教堂，甚至，要全心修道則必須離開家庭，放棄事業，這在現今的社會，是很少人能接受的，故不能普遍。但一貫道弟子，承蒙天恩師德，不必離家，不必放棄事業，在家庭中開設佛堂，全家人都能燒香叩頭，夫婦、父子同修，慢慢地，家家建立道化的家庭，若能做得徹底，也就是所謂的神仙家庭，大家沒有計較，沒有恩恩怨怨，生活過的非常的有意義和充實。因此，數十年來，一貫道的道場很普遍，到處都有，從都市到鄉村，不斷地在迅速增長，這是其他宗教所不能及的。以上說的是有形相的道場，但更重要的是無形相的道埸，才是咱們真正的道場。

一般說到道場都會連想到有相的道埸，認為講經說法的地方才是道埸，實際上，每個人自己都擁有一間佛堂，因為有心的地方，就是，心生法生，心生則法界轉，善惡都是由心所產生的。重要的是，善念要好好護持，而惡念要當機立斷，在日常生活中，必有念起，念起卽是心生，有心的地方必有苦樂，有是非，有取捨、有愛恨、有得失、天堂地獄於是生焉，心念生起就是咱們要修行的地方，所以才說心在，道埸在，這樣就不必去其他地方道埸，只要心一動，就是修行的場所了，反正，有痛苦一定有心在，有快樂也一定有心在。假使不知心是道場而只去找有形相的道埸，這是不切實際的。佛悟是悟本心，眾生迷是迷本心，迷悟之間都是心，那麼要如何悟呢？就是在有取捨，有是非，這個時後去悟出來，從是非中去悟出本來無有是非的源頭。六祖壇經云：「
煩惱卽是菩提
」，所以，有心在，便是道場。古德云：「
有心皆苦，忘心則樂
。」迷時則有是非心，有對待心，有怨恨心，故有心是苦，忘心則樂。咱們若了解這個道理，則有心才有所謂的修，無心時就不需要說修了，像咱們在熟睡無夢時，沒有對待，恩怨，再大的事情也都沒有了。一般人都把修道掛在嘴上，這是迷人的作法，因為一天廿四小時，心不可能都一直在活動，不可能一直都在想事情，沒在想事情時，痛苦和煩惱都沒有了，也沒有感覺有一個心存在，甚至也沒感覺存在這個世間，當你專心一致做事時，也會沒感覺在做什麼，此時也沒有痛苦可言。道沒離開咱們，從咱們的心可證明出來，所以，有心就有事，但是無心不是真正沒有心，譬如，自己沒感覺到在開車但遇到人，卻自然會閃，這是自然的反應。但是有起心就有對待，有對待你就必須去注意了，所以說，有心的地方才需要修。咱們若不知自心就是道場，則會在身心以外求法、找道場，假使咱們能肯定有心的地方就有道場，則時時刻刻沒離開道場，是讀書也好，家庭主婦也好，不管任何地方，只要有起心就是修道的場所。這和只注重形相的道場是不一樣的，一般初一或十五才去廟寺拜拜，早晚在家庭的佛堂拜拜叩頭，若認為如此才是道場的話，一天廿四小時，能有多少時間在道場呢？這樣就難修了。若能以心在就是道場在，遇事時，對自己每個心念的生起，能夠覺察，無事時，則時時保持個心平氣靜祥和的本心，如此就沒離開道場，這才是真實的修學。從早上到晚上，隨各因緣，在不一樣的崗位上，可以說，到處都是道場。所以，古德云：「
佛在靈山莫遠求，靈山衹在汝心頭，人人有個靈山塔，好向靈山塔下修
」。靈山在心頭，不用去遠處求，因為眾生迷昧，捨近求遠，譬如，有人要拜觀世音，就跑到普陀山，但實際上，觀世音就是咱們的心頭，你心一動，他就感應了。但因眾生不知什麼是道場，才認為普陀山是真正的道場，甚至有些較著相的人，以為廟寺有大佛像才是道場，家中的小佛像，好像沒什麼看頭，殊不知咱們的心才是道場。為什麼會說這些呢？因為心是萬法的根源，心是身驅的主人，上天堂下地獄皆由心，故修道唯有由心做起，心才是咱們真正的道場，要不然，像到廟寺拜拜、朝山，或去教堂做禮拜，一星期才幾小時，隔那麼長的時間才一次，火都熄了要修成談何容易！真正修道，是在生活中，遇事時心去返照，該做或不該做，該講的或不該講，此處才要用心，其餘就不必常掛在嘴上要如何修要如何返照了，否則就成為束縛。故修道沒離開咱們的本心，若離開心去找有形有相的，那就不是真正的道場。過往禪宗大德，同樣是有直指心性，但並不像此時應運一樣的普傳，能受師尊師母的當機指點咱們的本心、本性。求道後，對經教方面若能多參考，就知道咱們師尊師母直指，讓咱們既省工又省力氣，如此自會有信心肯定承擔，依法而行。一般宗教，是以廟寺為他們的道場，師尊師母則直示咱們的本心，以心為道場，則咱們時時刻刻沒離開道場，以心為道場，既實際、方便又不費時費力，最符合現今的需求。修心沒有什麼迷信的色彩，也沒有隔礙，反正，只要有心的地方，就能修道，如此在事業上或在讀書時，都能修道，這就是所要強調殊勝的地方，也是和其他教門不一樣的地方，現在一些人參禪打坐、朝山禮佛雖是誠心的表現誠屬難得，但是，實際上的意義，咱們要能清楚。這個原則能守住，將來應用上就能自如了。法要學活的，不要學死的，經典上是死的法，咱們的心是活的，對心若不清楚，只用死法，對於修道就沒什麼幫助。

修法的殊勝

一貫道的弟子，要修學不必出家，沒有年齡、男女的限制，也沒有種族、學歷、識字不識字的限制，而且不會妨礙學業，也不會影響工作或經商，故任何人都可修「一貫道」。一貫道法最適合這個年代，是最方便的法門，一貫道法只要護念本有的一貫．也就是咱們本心本性不用在身心以外，再去求法。因為有人類時，就已具備一貫的真理，一貫的真理是本性的異名，佛、涅槃和第一義諦也是同樣的意義，只是名稱不一樣而已。咱們的本性本自具足，只要不迷咱們的本性就不需要悟，因為悟是對迷而說的，故沒迷就不需要說悟了。歷代的聖人佛祖或大德，其闡教的目的，是使眾生回復本來的一貫，因為，眾生迷是迷此一貫，悟也是悟此一貫，將來修證也是修證此一貫。

佛教是萬法歸一，也就是萬法歸心的意思，儒家是執中貫一，道家是抱元守一，回教是清真返一，基督教是默禱親一，五教都是以「一」為宗旨，到了咱們師尊師母則當機一指，為了明白一貫的尊貴，這兩者之間的不同處要能清楚。五教所說的「一」是比量，乃是立一個原則，教你如何做，而師尊師母則是當機示範真正的「一」是現量。咱們求道時，當機讓你發現本自具備的一貫，而五教所謂的歸「一」，只是在經典上說明的。求道傳香時當機一指，卽是示現一貫、良知良能。若是體會不出來，才從經教中的「一」去研究，經教的「一」是死的，師尊師母當機示範的「一」是活的，是現量沒有經過思考的，是直覺當下清楚的，是超出思想思慮不及的，若再想也就不是當機一指了。連想都來不及，那是沒有造作的，沒有裝飾的，沒有再加工製造的，五教聖人的經典是用說的一指，而師尊師母是完成一指的真實義，當前一指中央慧，咱們若能發現，就是找到本來面目，找到就遵照本有的去做，所以，悟是從一指當下悟，修也是保任此一指當機時的本來心態。只要認識本來面目，也就找到咱們的主人，咱們就作得了主，因為作不了主，所以，不該說的話也說出來了，不該做的也做出來了。咱們在日常的應用都是識性作主，分別取捨，看到東西不去想卻偏去想，這是因為不能作主，所以，師尊師母直指本來面目，直下示現咱們的主人。咱們的主人沒是非，沒對待，沒生死，沒恩怨，咱們作不了主才變成二，不能一，二就是識性的活動，假使當下能認識本來，作得了主，咱們時時刻刻去護持，則不需要向外求法，求知解。假使學人能抓住這個原則，在修學和生活上的一切目標就都會放在身心一貫上。

釋迦佛講經說法四十九年，目的只是為了闡明第一義諦、不二法、本心本性，其他的便是隨緣說法，方便示教，最後的拈花示眾，才是指點咱們的本心本性。譬如種果樹，其目的是要收成果實，但收果前的過程中，必須有很長的時間培養一樣。以教乘教導幾十年，當信心足夠了才能承擔得起，相信得下。同樣的，當咱們於當機受指時，若不是學過很多經教有底，信心足夠，絕對不會相信這樣就是直示咱們的本心本性。過往，有人問什麼是佛？古德云：「
卽心卽佛
。」只是一句話而已，便能信入，但對於初學，你若說卽心卽佛，他是信不下的。但對學很久的人而言，該學的都學了，已能了解一切經典都是由心所來，所以大德說卽心卽佛，一經印證當下就能承擔，故若非對教乘有所認識，焉能知道師尊師母一指妙法之貴氣，也就無法承擔一指妙法的殊勝了。身為一貫道弟子，但有很多人對於一貫道的含意卻非常生疏，也說不出其好處在那裡。曾在日本遇到一位前輩，有人請示他什麼是一貫，他卻開口解釋了很多......但卻不知開口便是二，已不是一貫，若能用說的，師尊師母就不用當機給咱們示範了。瞞者瞞不識，識者不可瞞，一般都是好辯好爭，殊不知一開口，講出來的就不是咱們的本來，好比粉筆一寫出來就不是粉筆了，講出來的已是用，不是本來一貫了。這個道理若能清楚，平常的修持就放在身心一貫，始終如一，直到永證一貫為止。修持的方法，開始要悟，其目標先放在領悟何為一貫，找到之後，於日常做事也是放在符合一貫。最後，修證也是達到一貫，一貫就是身心不二，事理不二。師尊師母把下手的工夫，了手的工夫，修證的工夫都教咱們了。

咱們初初進入道場，用接竅、開沙、批訓文來接引，因感覺好奇，很快就能接受，但這些終非究竟，雖能令人感覺很妙很靈，相信有鬼神，開始對道產生信心，但這種方式產生的信心不能持久遠，因為開沙和訓文就如特效藥，常吃就沒有效果了。用開沙封果位雖愈封愈大，但一段時間後就不稀奇了，因為封的果位雖大，但生活中的痛苦和煩惱依然存在，殊勝又在那裡呢？故若沒導向真理繼續研究，最後就會麻木。咱們現在學的心性道理猶如淡然無味的白飯，而開沙和其他的顯化就如佳餚，一輩子吃白飯是吃不厭的，雖然佳餚很好吃很引人，但幾餐之後就會膩了。所以，要向根本來研究，否則，就會變成要進沒有路，要退又不甘心。很多人雖是一貫道弟子，對於一貫沒認識清楚，無法體會一貫道法實際上的好，只是聽別人說東西好吃，自己卻不知其味，因沒有實證，難免埋怨一貫道的文獻不足，慢慢地對道失去信心而走入教門，認為教門的經典多，法師又很會講，講得又玄又妙，而咱們得道只是師尊師母給咱們一點而已，所以，便會認為「教」比「道」更好，近路不走反而走遠路。好像小孩身懷著金條卻去做乞丐，本身所具備的一貫，自己不清楚卻去外面求法。師尊師母給咱們一指時，貴在能當機領會心平氣靜時的本心，卻不可當作一指想，若能領會而自我肯定的護持，就是得道。若不能會通，再以無字真經借耳根而會通，這是因為一指無法說明，所以才用真經，真經若能清楚，真經不異一指，你若還不清楚，接著就再以合仝，合仝就是表示一貫，讓咱們每天叩頭中來體悟一貫。因此，對師尊師母的一指若不清楚，就算跑到其他教門，也是多餘的。釋迦佛說法四十九年，共有三藏十二部經，那麼多經典，要由何處學起方達究竟，所以，最後只教你唸佛，唸到一心不亂，便能接引西方。因此，對根本的一貫道法不清楚而去教門，所學的必然也是心外的事情。殊不知釋迦佛講那麼多經典，只為對治咱們的心，假使沒一切心就不需一切法了，故所說的一切法都是權宜的，不是實法，實法是無法可說，咱們的師尊師母一指妙法，沒有什麼法可說，這叫做傳心，講出來就不是實法了。

達麼祖師欲返天竺，命門人曰：「
時將至矣，汝等盍各言所得乎
？」時有道副對曰：「
如我所見，不執文字，不離文字，而為道用
。」祖曰：「
汝得吾皮
。」尼總持曰：「
我今所解，如慶喜見阿闍佛國，一見更不再見
。」祖曰：「
汝得吾肉
。」道育曰：「
四大本空，五陰非有，而我見處，無一法可得
。」祖曰：「
汝得吾骨
。」最後神光禮拜，依位而立，祖曰：「
汝得吾髓
。」故法傳給神光。你想這是什麼法？其實要了解並沒有那麼簡單的，這是要經過很久的研究體悟，才能清楚實法本無法的，否則都是在經教中找法或用嘴巴說的。釋迦佛睹明星和師尊師母的一指是同樣的，只能意會不能言傳，可以講的是方便法，不能講的用心去體悟，這才是實法，若強辯強說心性，清楚的人一定說你，對道不清楚。以前有一位點傳師來參見老前人，老前人問什麼，他就答什麼，可以說是對答如流，一般人聽起來會覺得很不簡單，但最後，老前人送兩個字──「自大」。問什麼是如來，如果開口答就會在來而不如，如而不來裡面轉，清楚的人，是不用去開口的。心性方面，有地方是可說，有地方是不能說的，有地方是讓別人先說，說到高興，你只要說一句話就夠了。以前有一位基督徒和老前人見面時，說他的主是如何如何，說了兩個小時，老前人最後問：「你的主是如何來的？」一句話就結束了，他說不出主是如何來的。又有一位研註道德經的前人，參見老前人時，老前人問：「道德經如何說呢？」他於是一直說，最後老前人以指直示，「○」就是道，「•」就是德，道德經這樣就說完了，說那麼多做什麼呢？若不清楚的人，則會愈講離道愈遠，離心性愈遠的。

權實互顯

不清楚的人，會以為師尊、師母都沒有說，沒教咱們什麼，其實，這就是實法，因為可說的是離開本來，不是實法了。當機一指，悟者自悟，了者自了，不再說什麼，當下若不能體會，只好從教乘經典再去研究，去證明，所以，求道時沒有告訴你這是什麼。由此可知，可說的都是權宜方便，是對治法。佛講經時，權法和實法互顯，尤其在楞嚴經中更是明顯，有時候坐著默然，不說一句話，有時候舉手，這就是用實法，看尊者能不能領會，若不能領會才開始說法，這個巧妙處，對一貫道法能清楚者就能領會，默然和舉手都是可以讓咱們體會本來面目。由此咱們可以清楚，「法」主要是引咱們本有的自心本性，使眾生開佛知見，闡明一佛乘，法華經云：「
唯有一佛乘，羊鹿設方便
。」一佛乘就是白牛車，白牛車就是咱們的本心本性，羊鹿是權法，是二乘或三乘，是方便說法，一佛乘就是咱們所謂的一貫。楞嚴經的七處徵心，十番顯見，無論在言說或無言說，都是要顯實相，楞嚴經中，阿難尊者本有的真性不敢承擔，妄想心不敢去掉，故陷在矛盾中。其實整部經的主旨，是要讓人能心境不二，卽真卽妄，卽妄卽真。以前老前人慈示，只講經中精華的，有代表性的幾句，只要能清楚這幾句，整部經要說什麼，都已經清楚了，譬如，道德經第一章云：「
道可道，非常道
。」先給予定義，而第二章以後就是要說明這個定義和宗旨。金剛經也是一樣，第一章是表示佛法沒離開世間法，這是當機示範，沒說什麼，接著整部經所說的就是要證明實法。

每部經都是要闡明一貫的意義。在楞嚴經的七處徵心就是要找本心，而心一定和境配合才會顯現，初學時不清楚可把心和境分開講，但最終是不能分的，宗乘就是不把心和境分開。修學的過程，一定要學過教乘，才堪接受宗乘，所以，才說今生能得道，都是前世修來的。最後，釋迦佛對尊者說卽妄卽真，卽真卽妄，使其領受真不離妄。而現在修道的人卻都想棄妄歸真，認為這些妄想都是假，若是棄妄又何處找真呢？所以，才說卽妄卽真，卽真卽妄，因為真妄不能分，譬如，身色是妄非真，但是真性卻不離假的，要不然，釋迦佛借色身做什麼呢？沒有假無法顯出真的，也無法應用，所以，卽妄卽真，卽真卽妄連貫起來，不能分開。要找佛性，你不用找，能說話一定有佛性存在，佛在身軀．此色身就是佛，離開色身沒佛可說，只要有一項就必然兩項皆具，不必兩項都去說明，所以才說卽妄卽真，卽真卽妄，故修學也都是在日常生活中的事情上來修。離開這些事情，也沒有真的可修，世間的事情雖都是妄，但離開這些妄之後，如何去證明真呢？譬如，如何去證明你的脾氣好？如何去證明你是如如不動？有些人看經後，執著經文，說他現在已達如如不動的境界，這是嘴巴說的如如不動，這是還沒遇到因緣，若是遇到時，就不能如如不動了。事實上，真正如如不動是在動中去證明出來的，能在聲色中去證明如如不動，才是真正的如如不動。咱們一定要知道學經的意義，楞嚴經的卽真卽妄，卽妄卽真就是一貫，咱們師尊師母所傳的當機一指就是要完成過去五教聖人，於經典、文字上無法完成的事情，故由當機直示，此時機未萌，緣未起，一念也無，真妄不二時直不本來，若能領會的人，就是達到過去教乘所說的一貫，要不然，就必須再學。在佛教的很多經典中，最特出的是楞嚴經和法華經，故古德云：「
開悟楞嚴，成佛法華
」，雖是如此，但佛講法華經時，卻仍有五千阿羅漢感覺沒道理，不相信而退席，這就是層次的問題。雖然，每一部經典都有其特色的地方，但宗旨卻都是一樣為了證明一貫的。

我們尚可舉些例子來參考，當初達摩祖師來中國，只帶一部楞伽經。楞伽經是佛在楞伽山向他方世界的菩薩講解的，楞伽經中所說的是一百零八「非」，這個「非」乃是說世間沒有絕對的，眾生非眾生，佛非佛，眾生若是固定的眾生，則不能成佛，這些都只是暫時的名辭，會變的。在楞伽經中，對於破外道，說的最多，其主要也是強調三世諸佛皆從第一義出，第一義就是不二法門，和一貫是同樣的意義，字不一樣而已。

金剛經云：「
凡所有相皆是虛妄，若見諸相非相，卽見如來
。」這種也是互顯，假使相是虛妄，則離這些相時，如何見如來？所以說，一切經典都是權法，「
若以色求我，以音聲求我，是人行邪道，不能見如來
」，那法師在講經時，是不是在聲？在色？若不是聲不是色，是什麼呢？故這些經文是對執著聲色的人而說的，這是方便法，雖在聲色中不能見如來，但離開聲色亦難見如來，如來不是在寫中看出來的嗎？不是在講中看出來的嗎？不是在想中看出來的嗎？所以，才說沒有『心』的地方就不用修了，沒有聲色如何說個「如來」呢？在應用時有「如來」，「如來」就是有無一貫，假使沒有應用，沒有聲色時，有什麼「如來」可說呢？在佛的世界，根本不必說你是佛我是佛，因為有眾生才有佛可說，好比在男人的世界，根本不必說你是男人我是男人。所以，離開聲色沒如來可說，一切法都是隨機隨緣所說的，因學人執著聲色，故說離開聲色，才能見如來。法是因人所設的，經典是死法，學經的人應該要能清楚經義，否則很麻煩。譬如經云：「
無人相、無我相、無眾生相、無夀者相
」，假使有人請講經的師父慈悲，若沒人相沒我相，那麼講者是誰？聽者又是誰？你看那時候，要怎麼說呢？所以，一定要超出「空」和「有」才能找到答案，否則，一說出來就是聲色。金剛經第一品是顯示佛法沒離開世間法，到第三十品，佛說一合相，佛對須菩提說一合相者，卽是不可說。說出來就不是一合相了，一合相是超出語言相、文字相和緣心相的。經中又說，現在心不是，過去心不是，未來心也不是，到底那一也才是呢？很簡單的答案是此三心之外就是咱們的本心。要如何悟呢？就是從咱們師尊師母的一指當機下悟入。過去曾請示老前人慈悲，假使過去心不是，現在心不是，未來心也不是，那麼從師尊師母的一指悟入，可以嗎？老前人說可以。若是對師尊師母這一指不清楚，你再說什麼都不是，絕對無法契合。金剛經主要也是說一合相，一合相和一貫，一指的意義沒有差別。

心經云：「
色卽是空，空卽是色
。」色空不二就是一貫，色空不二就是顯示一貫。

以圓覺經來說，若對於師尊師母這一圈一點能清楚，則圓覺的意義就清楚了。「○」是圓「•」為覺，就是要說這個道理而已，而師尊師母在空中當機示範，沒留絲毫的形跡，這是表示體用合一。

維摩詰經的主旨又是什麼呢？因釋迦佛的弟子多數執在二乘，棄有執空，不能行中道義，所以，藉著維摩詰居士示疾，於佛弟子問疾時，經由維摩詰居士，使他們回小向大，棄小乘進入大乘。最後，於引證不二法中，有三十二位的菩薩用言語來闡明不二，而維摩詰居士則以默然來表示不二的意義，不二就是一貫。

引用這些經典，主要是讓諸位明白師尊師母是要完成過去經教未完成的事情。在各宗教中，佛教的經典最多，但再多也沒超過這個意義，其立教的宗旨就是萬法歸一，也就是要使眾生回復本來面目，本來所具有的一貫。釋迦佛睹明星開悟之後，他感嘆的說：「
奇哉！奇哉！大地眾生皆具如來智慧德相，但因妄想執著不能証得
」，由此點就可證明佛闡教說法的目的，是要使眾生回復本來面目。

儒教一樣是要闡明一貫的真理，如論語里仁篇，孔子曰：「
參乎！吾道一以貫之
」。曾參夫子曰：「
唯
」。這是很巧妙，這是當機，「唯」和禪宗的「喝」是同樣的道理。孔子的道是以一理去貫通的，一理就是心，是性，心和性都一理的別名。同時，孔子問子貢曰：「
汝以予為多學而識之者也
。」子貢曰：「
然也，非與
。」孔子曰：「
非也，吾道一以貫之
。」這很明顯就是發揚本具一貫之理，而非是向外學來的。

上次提到，「
釋家從此絕宗風，儒家得法至道通
」，將來咱們也是行儒家的道。過去前輩也慈悲說，儒家將來會復興，將來的時代，修道與生活是分不開的，乃是在家出家，而儒家的道就是提倡一貫，這點就可證明師尊師母是要完成五教聖人未完成的事情。對這個若清楚，對於經教就能轉，就能活用，咱們若還不能清楚，就借經教去悟，悟出師尊師母一指的意義，這樣學經才有價值，要不然，經學得愈多，知愈多，懂愈多，識見分別愈發達，對於真正的道卻反而悟不出來。

中庸云：「
喜怒哀樂未發謂之中
」，就是「○」，「
發而皆中節謂之和
」，中節就是「•」。從經典中體悟出來，並和師尊師母一指妙法合起來，咱們就有自信，不管以後如何的演變，自己才能作得了主，才不被權法轉。現今三期普渡，師尊師母以一指妙法喚醒眾生的本來面目，是諸天神聖所共同護持的，是最完整的法，再沒有更玄、更妙、更直接的法了。師尊師母已經指給咱們了，剩下修證的事情，就靠自己了，別人幫不了的，到任何地方都要修的，既然要修，又何必跑來跑去呢？因此，對師尊師母的宗旨必需要清楚，則修道這趟路也就能走到底。如六祖壇經云：「
欲擬化他人，自須有方便
。」否則，變成以訛傳訛，自己眼瞎又牽著別人走，或別人說真就以為是真，跟著走，自己必需知道真，才能分清楚真假，方不被人瞞。所以，身為一貫道弟子，最先應對一貫清楚，清楚之後，就有了宗旨和目標，生活就朝這個目標走，始終如一，一定可達到目的地。

道德經更是明顯來表達一貫的意義，下篇第一章中，「
有無同觀
」，有和無不可分成二，就是要能有無一貫。第二章才說有高就有低，有長就有短，有善就有惡，這是相對的法，譬如，雙腳未動前，沒有前後之分，一動就有了。心沒動時，沒有天堂地獄，但一動就有了，心念一出，不是對就是錯，不是前就是後。所以，一動時，咱們就要注意了，有二是爭鬥的開始，取捨的開始，是非的開始，善惡的開始，分別的開始，愛恨的開始，二就是生死的根源，超出二就能脫離生死。修學人要做到超出二，把二調成一，就如，照相時調焦距一，樣調整一致，目標清楚，照出來才會好看一樣。咱們修學的目的是把對待、生死的二調成一，二是眾生痛苦，生死的根源。但要解脫生死亦從二法中去證明出來，譬如，有二才有是非，若能從是非中不受是非影響，你才能說是超出是非的。「事」的方面必定有二，但「體」則不二，事是隨緣生滅，在生滅中才能體會不生不滅的「體」，於六塵中離開六塵，事理不二，如此才是真正一貫的妙用。

道家所立教的宗旨是抱元守一，同樣是以一為宗旨，而基督教和回教，大都是用比喻，或是順從主的方式，但宗旨和目的也是一樣的，由此就知道，過去的聖人佛祖，以言語聲教講經，來闡明一貫的真理，而師尊師母則以超越聲教、言語文字，於當機下，來示現一貫，若能達到萬法歸於一貫，這就叫做自心的收圓，所以，師尊師母教咱們收圓是從心做起的。

以上所引證各經教的意義，是要證明所有的經典，其目的都要要闡明一貫的真正意義。若能領會師尊師母當機一指不在文字上，便能貫通一切經典。咱們修學的目標主要是放在身心一貫，以一貫的宗旨來自修自悟自證，如果能自肯承擔，相信得下，就能明白一貫道法的殊勝。

教外傳宗大愿立

末後一著啓迷津

悟得本來萬法具

朝暮禮佛證無生

《三》一貫道的道義

一貫道的道義範圍很廣，今天以三個重點來共同參考：

（一）求道的儀式內容有什麼意義

（二）一貫法門沒有經典，那麼是根據什麼來弘法？

（三）咱們每日修持的課程是什麼？

求道的條件

各教都有其接引的方式或入教的儀式，且有不同的教規來規範教徒們遵守，教徒們也經由教義來推行教務，以達到渡己渡人之目的。在佛教方面，於己是遵守戒律，對外則是弘法利生，自覺覺他而達到覺行圓滿。在儒家方面，因為時節因緣的關係，較偏重住世法，所以提倡人倫道德，三綱五常，以此綱領，讓天子以至於庶民，各盡其職，各守本分。在基督教方面，於入教時，必須經過洗禮的儀式，同時，遵守教規和弘揚聖經。而咱們要加入一貫道，而要什麼條件呢？和其他宗教比較，其條件又有什麼不一樣呢？咱們一貫道有嚴格的規定，凡是來求「一貫道」的人，必須有引保師的保證才能求道。而引保師首先要對求道者，調查其身世，其祖父、父親和本人是否做過傷天害理或害人性命的事情？或以殺生為業？或從事不正當行業？或有身體……？有牽涉以上的問題，就不符合求道的條件。除非是菩薩乘願而來，否則有上述問題的人，其業障比較深重，冤欠較易纏身討債，容易做出毀道敗德之事情，如此反而是害了他。在道中這種例子很多，所以引保師要先查清楚，假使沒調查清楚，引保師也要負責任的。但對於貧窮的人卻可以求道，也就是所謂渡貧不渡賤，渡善不渡惡，這就是求「一貫道」的條件。等到調查清楚之後，還要對求道者說明，必須立十條大愿才能求道，這十條大愿等於佛教的戒律一樣，用來約束自己以及做為修道了愿之準則，這十條大愿是：

１　誠心抱守；

２　實心懺悔（乾），實心修煉（坤）；

如有

３　虛心假意；

４　退縮不前；

５　欺師滅祖；

６　藐視前人；

７　不遵佛規；

８　洩露天機；

９　匿道不現；

10　不量力而為者（乾），不誠心修煉者（坤）。

這個愿是自己願意立的，也是天人共鑒的。

以前在大陸時，要把十條大愿講給求道人聽，並問他是否願意立愿？這和現在只是跟著唸的情形是不一樣的。認為能夠守這個原則才能求道，若不能遵守，亦不勉強，這樣的話，道的寶貴才能顯出來，這和其他宗教，願意來拜拜什麼人都可以，是不一樣的。

佛教用「戒」律，而咱門一貫道法是用「愿」來代替這個戒，只要咱們願立愿，就讓咱們求道而做彌勒祖師的弟子，這些都是引保師在渡人時，要說明白的。

求道儀式的意義

接著是掛號，俗稱叫做報名，這是求道的手續，將求道者的姓名，稟奏給上天，這是道中一般所稱的「龍天表」，也就是天堂掛號，地府抽丁。簡單地說，一般沒求道者，其靈魂戶籍都在地府，但求道後，就是將地府的戶籍移到天上，由三官大帝登記。咱們身軀的戶籍是在公所或鄉鎮市公，但靈魂是由地府管轄的，死時的魂魄難脫閻王的掌握。甚至，出家人若沒有真修實煉的話，同樣是難脫閻王的掌握。但求道者，從表文燒了之後，就成求道登記的手續，求道者的靈魂戶籍送到天上，以後所做的行為，善和惡是由上天來掌管，已和地府無關，這是和其他宗教完全不一樣的地方。因此，有很多求道者去逝後家人問神明或觀落陰，在地府卻找不到他的名字，有的還會告訴家屬他們已經上天堂了。

求道另外一個意義，是將咱們自己的姓名通報給祖師願意做其弟子，咱們求道升表時，叩拜祖師、師尊和師母，就是願意做彌勒的眷屬。不僅是一貫道弟子，就是其他教門的修學者，往後要成就佛道，必定非歸彌祖師不可。這並不是咱們自誇，根據釋迦佛所說，彌勒佛是這個娑婆世界最後的一位佛，假使不能在紅陽期釋迦佛法華會上，授記的修行人，必定要由彌勒佛授記。因為在法華會上的人，都是和釋迦佛從歷劫來就在一起修持，聽釋迦佛講經說法，和釋迦佛都有特殊的因緣，在釋迦佛要成佛歸空時，就給全部有緣的人授記。譬如，法華經云：「
富樓那，其後得成佛，號名曰法明，其國名善淨，劫名為寶明
。」但是，還有很多修行者是在釋迦佛以後，至未普渡以前，修學得以發明心地，開悟見性，這期間都居在三界的天宮中，假使他們想要成就佛道，就必須要皈依彌勒祖師，做彌勒祖師的眷屬，由彌勒祖師給予授記。根據所了解的，在師母住世時，就有很多仙人及禪宗大德在排班掛號，等待世間有緣的辦道者來渡他們。○老前人亦曾將「五十三參禪語錄」中，和過去公案中的大德，一一寫給師母老大人，然後由師母親身點授。為什麼他們已經開悟見性，卻還要別人渡呢？理由是，這些修學者，雖能自覺開悟見性但仍非覺行圓滿的究竟，故要皈依應運當來下生彌勒佛，做其眷屬繼續修學，並蒙其授記，以成就佛道。咱們一貫道弟子和彌勒佛，都是有特殊因緣的，在歷劫都曾受過彌勒佛的教化，跟隨他聽經聞法，所以，在這末後一著，普渡的殊勝因緣，仍跟隨著彌勒祖師、師尊和師母，並在以後的萬八年中，於天上人間來修道，一直到成就佛道為止。目前社會道德淪喪，將來只有佛出世才能化渡娑婆世界為淨土，咱們一貫道弟子每天燒香，願和彌勒佛共同來完成人間淨土之使命。雖然，佛經記載五十六億七千萬年後，彌勒佛才降生於娑婆世界成佛渡生，但依照目前人心變化之遽烈，再等那麼久已不可能，所以這個數目應是另有含意的。以道的觀點而論，彌勒佛應於大劫降臨之前，會以不同的身份降世救生，譬如，佛史中記載的傅大士和布袋和尚皆是彌勒佛降世渡生的事蹟，這是不可爭辯的。

接著是求道的儀式，開始時是獻供獻茶，使用九五大禮，這是至尊至高的禮節，在祭天祭地和敬拜老 時才用的，否則，一般是用三獻禮。獻供完畢之後，接著是請壇，請壇就是恭請明明上帝，也就是咱們的無生老 ，以及法律主到壇，護法八部，雷部、風部、虎部、龍部、二十八宿、諸神都要聽旨護壇，經過這樣的儀式之後，才能傳道，這是何等的威儀、莊嚴、尊貴。在請壇後如具有天眼的人便能看到諸天神聖嚴然護壇，由此就可知道傳道是非常莊嚴，非比尋常的。

三寶的意義

經過前面這些儀式之後，才能進行求道手續，在道中常聽說，道在師傳修在己，傳是傳什麼？得是得什麼？茲將其說明如下：

第一寶　玄關。

第二寶　口訣。

第三寶　合同。

這三寶，咱們以「理」和「事」兩方面來予參考：

以「事」的方面而言：這三寶是將來歸空時，經過南天門紫陽關時的憑據，此地有八大金剛在守此關，過關時要核對三寶，得三寶者方可以過關。另外還有一個寶貴的作用，就是在世間時，若遇到災劫危急時，咱們能力不及時，則可運用三寶請救劫仙佛來救咱們。運用三寶時，手抱合同，口默唸真經，如此，救劫仙佛就會來救咱們。實際上，用三寶躲過劫數的靈驗事例非常的多，這是祖師承應天命，在天恩師德庇蔭下，諸神護法，故有此不可思議的應驗，但重要的是，修道者必須有『誠心』，否則，毀道敗德的人，是不可能應驗的。以「理」而言：咱們身上的三寶，叫做精、氣、神，在天地造化的立場，則叫做理、氣、象。三寶雖名為三而實乃不可分，就如咱們人的精、氣、神，缺一不可一樣的。師尊所謂的「神」，以道家來說，叫做「元神」，佛家叫做「本性」，雖然名辭不一樣，但所指的不二，此乃人人本具，本自具足的。一切眾生雖然都有，但有而不知其有，所以，經由聖人佛祖的講解，留下各種不同的經典，來指破眾生迷津，令眾生在不同因緣下，悟入本有現成的自性。為何要借因緣悟入呢？所謂的因緣就是生滅法，不生不滅的自性要借由生滅的因緣方能顯出來。雖自性如如、無形無相，但遇緣則能相應，故要悟自本性，則須於因緣當中悟入。以往的參「宗」參「禪」學人，有此是從話頭去參，參到識情淨盡、心無滯礙時，可說是不著見聞覺知，也不離見聞覺知的境界，如此就能於所參中遇緣生妙機，在離心意識下，頓應本來而豁然貫通。所以，過去的宗師，無論是用棒或用喝，以及釋迦佛當年拈花示眾，都沒離開借由因緣而令人悟入。悟入雖沒離開聲色，但也非全執著於聲色，所以，真性乃借聲色方能有所啓發省會，假使離此，則無真佛可頓見，也就是，說離開聲色因緣，亦無法頓見本來。但有人或許會問，離開聲色無法頓見本來，而此聲色在世間方有，當初世尊在忉利天講經時，這些天人沒聲色又怎麼樣悟呢？事實是既然有天人就有處所了，有處所就有聲色可體會了。我們就舉由生滅因緣中悟入本性的公案，供諸位參考：

德山禪師參研於龍潭禪師處，有一晚，從方丈室出外面非當黑暗，龍潭禪師拿紙燭給德山禪師，他剛剛要去接時，龍潭師把火吹熄，這就是以當前生滅的因緣，要其悟入不生不滅的本來面目，故德山禪師豁然大悟，便向龍潭禪師禮拜。龍潭禪師問：「
有何所見
」？德山禪師說：「
從今不疑天下老和尚舌頭
」。

帝釋天散花，須菩提問曰：「
此花從天得耶？從地得耶？從人得耶
」？

帝釋天王說：「
弗也
」。尊者便問：「
究竟何得
」？帝釋乃舉手，尊者才說：「
如是！如是！
」假使不是帝釋散花之因緣，則從何悟起？這些公案都是由眼根悟入。甚至，釋迦佛睹明星開悟之後，拈花示眾，迦葉尊者破顏微笑，這也是假借因緣悟入而頓見本來面目，師尊師母傳道卽是繼承拈花示眾，使正法眼藏一脈相傳。

求道儀式中，當點傳師唸「禮囑辭」時，叫咱們平心靜氣看佛燈，跪聽禮囑，點傳師卽在咱們眼前用香打一個圈，畫一個無極之後，「眼」「觸」雙管齊下，破咱們的玄妙關，如能於此一指因緣中當機悟入，便可清楚「
識情本來淨，空中生妙機，自性本如如
」，當下卽是轉識成智。也就知道咱們本來的天真佛，然後，依照這條路，這個心境去走去做，早晚總會到達的。故點傳師說：「
於今指汝一條路
」，知道此路然後照著路走就可以了，可惜有很多修學人，路都不知道，又要如何走，所以非常茫然。但若當下能體會，則見自己本來面目，將來便可荷擔彌勒家業。在寶積經中有一段文：「法王子雖然是不及朝內的大臣所做的事情和功德，但朝內大臣不能繼承王位，而法王子目前雖小，沒做什麼功德，日後卻是荷擔如來家業者」。同樣的，咱們今天雖尚未持到某程度，但是，咱們已經承受明師一指，若能明白本來．依此而行，便可達到究竟，故足堪荷擔彌勒家業，其尊貴由此可知絕非尋常，故絕不可輕賤自己。若箇中奧妙不清楚，便只會認為求道後，就能如何如何，殊不知，這只是「事」的方面，乃是沾受天恩師德保咱們無恙萬八年，免受地獄之苦而已。因此，最好將「事」和「理」都貫通，這樣才知道一貫道法的真正尊貴和價值處。楞嚴經亦云：「
見見之時，見非是見，見又離見，見不及處
」，經典告訴咱們的，無非也是要指點這個「　」超出根塵識的當機，故說，當見時，見又離見。這是釋迦佛領會後，於經典上說這個道理，而師尊師母則是以當機示範，當機直指，讓咱們體證見不及處。經典雖已留下來幾千年了，但大部份修學者都在經文上找，卻無法體證不及處，這就是「宗」和「教」的差別處。

古德借由見聞的因緣中悟道的非常多，故云：「
卽此見聞非見聞，無餘聲色可呈君，箇中若了全無事，體用何妨分不分
。」這是借由聲色開悟之後，把所體悟的心態，呈現出來的偈。而咱們於當機「一指」時，不可執有一指想，因為是借一指使學人頓悟本來面目，頓悟本心的。過去有一位外道，問釋迦佛：「
不問有，不問無
」，世尊當時默然，外道乃叩頭謝禮。阿難尊者白佛言：「
為什麼外道問你，而你沒有開口答他，他卻叩頭謝恩呢
？」世尊說：「
世之良駒，見鞭影而行
」。也就是說，好馬只需見到鞭影就知道跑了，不必用到講的，當下就能清楚。不過咱們一般都不知一指的含意，過去有一位點傳師說，某前輩的母親撿骨時，玄關處有一個洞，線可以穿過，便認為這是受點的關係，事實上，一指是當下要能體會咱們的自性。若不清楚變成執著一指想，點的地方是玄關，若是如此的話，則沒求道受點的人，有沒有玄關？有沒有靈性呢？一指並不是有留任何事跡的，一指就是當下給咱們指破，由此一指開悟見性。

所以，佛性人人都有具備，只是迷和悟的差別而已。迷人像一支未點燃的蠟燭，雖然這支蠟燭有火種在，但是未發出光輝將光明照耀出來，悟到的人，如這些祖師和佛祖，好像是一支已點燃的蠟燭；而未點燃者，必定要借已點燃的蠟燭來點燃，一被點燃，則蠟燭同樣也會顯出光輝燦欄的光明。因為它本身也具備火種，假使沒具備火種，如鐵或陶土等類，則怎麼點也點不燃的。所以，當點燃時，就是開啓咱們本有的天真佛、無師智、自然智、當年釋迦佛睹明星開悟時讚嘆：「
奇哉！奇哉！大地眾生皆如來智慧德相，只因妄想執著不能証得
」。我們一點燃之後，則和師尊、師母是一樣的，與諸佛相同沒有差別的。這個道理能了悟清楚，對於恩師這一指的妙法，咱們就能頓超頓悟，可以了脫生死，如此才堪稱一貫道法是殊勝的。

覺悟後所發用出來的乃以良心本性，故能無緣大慈來化人渡眾，這和一般為了功德，為了名或執著己渡了多少人，完全不一樣，因為能體會佛和眾生同樣具備佛性，以如此發心渡人，方能以眾生的苦就是自己的苦，所以，不會攀緣執著功德。以上所參考的，是屬於「理」的方面來解釋第一寶。

一般傳道時都是以「事」的方面來引證三寶：「玄關」譬喻為正門，一間房子有其正門，這個正門就是咱們出入的通道，一般俗稱是「玄關竅」，過去禪德和高僧大德，修到某程度，靈魂會出竅，但很少能由玄關，而從泥丸宮出竅的較多。咱們的靈魂，生時從玄關入，一入色體後，受氣稟物欲的遮蔽，再加上造業，因此，要歸空時，就不一定能從玄關出去，除了求道的人以外，其他未求道雖有行功立德，但仍多數由泥丸宮出去。一般沒求道者，由其平時做人的善惡業，來區別其歸時，是從何而出？是出生成什麼？過去道中常說，未求道者如能從泥丸宮出去已是最好的了。若從眼睛出去，則眼睛會張開著，這樣則出生於卵生。從耳朵出去是屬胎生，從鼻孔出去是屬化生，從嘴出去則嘴張開著，是屬於濕生，像魚蝦水族等。所以，一般沒求道的人，臨終時，業識現前，死時臉都很難看。咱們求道的人，若無毀道敗德，歸空時就從玄關出去，仙佛接引，所以面帶笑容，都是很好看的。

「玄關」的另外一個解釋是人類受胎時，從玄關這個地方先開始有，之後才分散至各部份，故另一個名字叫做「神氣穴」。人於歸空時，身體各部份，如眼神或手腳等神氣都歸納於玄關時才出去，這就好比有形有相的水果，整個的養份是由「蒂頭」處輸入的，摘下來後，水份也是從「蒂頭」處輸出去，種水果的人，若把蒂頭封住，則水份就不易散去，蒂頭輸入輸出水份就等於是人的玄關。點傳師以前也給咱們引證，當人不舒服頭暈時，只要揑玄關就有用，而其他地方是沒有效果的。若以事相來引證的子則有很多，譬如，基督教所謂的，十字架上找真人，人的臉上有個十字架及人字形，這是基督的寄語，也是指玄關的意思。又玄關的地方好像是一個山谷，而道德經亦云：「
谷神不死
」。也有說，觀音坐蓮花，這也是以外形很妙的比喻，也是暗喻玄關的意思。點傳師給咱們一點，就是授彌勒記，這也是咱們一貫道弟子的憑據。所以，過去紅陽時所修成的禪德，若要德行圓滿，能搭幫助道，同樣是要再受這一點，授記成為彌勒佛的眷屬，這是第一寶的意義。

第二寶是「口訣」，叫做無字真經，以「理」而言，第二寶是借由唸無字真經給咱們聽，以耳根聞聲來體會，也就是借由開口出聲之後，聞性間接的才能接觸到，非如眼根直接，所以，排在其次。過去有人問老前人，咱們六根門頭既都可悟道，為何以眼根正法眼藏排在第一呢？老前人答說，眼是最直接的，眼睛一開就看到，不必其他手續。但耳則必須借助他物，如打桌子「碰」一聲，根、塵才能接觸，苦是需再用打觸的，則較難悟入，因此先以最易開悟的眼根直示本源，不行再借助聲塵，令由耳根悟入。由此可知，六根同樣可以悟道，但是難易有所差別的。過去亦有古德以耳根，借聲塵接引學人悟入的因緣，譬如，臨濟禪師一向都是用「喝」的，「臨濟喝」就是讓你用耳根悟入，若用「喝」的遇是沒辦法時，則再用拂塵等，這都是要讓你借由因緣直覺的悟入。過去香嚴智閑禪師在百丈禪師處，是聞一答十，反應很快，經教很熟，當百丈禪師遷化後，他來參溈山禪師，溈山禪師知其腦筋很好，不跟他說經句，就問他：「
聽說你聞一答十，試問父母未生前，道一句
」。結果，智閑禪師所學過的就是沒有一個父母未生前的，故無法應答這個問題，接著就求溈山禪師慈悲，什麼是父母未生前？溈山禪師說：「
我若告訴你，你以後會罵我沒良心
」。因為說出來的就不是父母未生前的事情，若再跟他說，就和講經一樣了，說的和實際是另外一回事。這對智閑禪師打擊很大，學這麼多，問一句父母未生前，卻答不出來，請溈山禪師慈悲，卻又說：「
若向汝道破，以後會罵我沒良心
」。所以，智閑禪師不要學了，便四處行腳，到慧忠國師的遺跡處做粥飯僧，自耕自食，當除草時，一片石礫擊到竹子，「叩」聲，那時當下大悟，這是從耳根悟入，無師智就顯出來。智閑禪師就沐浴燒香，謝溈山禪師，當時沒有道破，若是道破就沒有今天之事，因此，做一首偈：「
一擊忘所知，更不假修治，動容揚古路，不墮悄然機
」。

換句話說，「叩」一聲時，啟出咱們的自然智，無師智，現出本來面目。阿難尊者，有一次敲迦葉尊者的門時，迦葉尊者就問：「
是誰啊？
」阿難尊者說：「
是我阿難啊！
」迦葉尊者說：「
你是誰啊！
」「
阿難啊？
」這就是借耳根要阿難尊者體會出誰才是真正的阿難。另外亦有一說，當釋迦佛歸後，因為要集經，必須開悟見性者才能集經，但阿難尊者未開悟，不能來集經，而佛法像大海，流入阿難心，沒有阿難尊者又不可以。所以，阿難尊者整晚翻來覆去，睡不著的時候，枕頭落下，「叩」一聲而令其開悟。上面所說的都是從耳根去悟入的。而咱們的無字真經，是同樣要以聞性令人悟入的。咱們要好好去悟一悟，無字真經的含意是什麼？既然叫做無字真經，點傳師卻唸給咱們聽，到底是有字還是無字？然能說給咱們聽，怎麼會是叫做無字真經？因為第二寶是用耳根來體會，故必需自己體會，若用講解的絕對說不出什麼東西來，在因緣路上，有些是執於聞聞，有些執於聞不聞，有些執於不聞聞，有些執不聞不聞，有這麼多種層次的執著，咱們一般凡夫多數是在聞聞。而這個「　」。是無法可說，若再說明，則又是一樣，沒有實際的意義．言語無法表達完整，必定要根塵識打成一片，不卽不離時，才能真正會通真經的含意，會一會！才能知道真經的尊貴在何處。要不然，只認為是五字真經而已，現在連五字真經也被貼在電線桿上，真經不能洩露，卻貼在電線桿上，他們卻認為沒關係，到底有沒有關係，以後他們就知道了。

以「事」的方面來說，真經可以說是佛令，佛令是咱們一貫道弟子和仙佛連絡的暗號，遇到困難，要請救劫仙佛時，咱們默唸真經，可躲災避劫，這是靠天恩師德的慈悲。過去青陽期時的真經是無量壽佛，接著紅陽期時的真經是阿彌陀佛，現在白陽期的真經，也是咱們一貫道弟子歸空後，要過南天門紫陽關的憑據。應用時，只要默唸就可以，因為氣和宇宙相通，而手則要抱合同，如此才有齊全的憑據，救劫仙佛卽來救咱們，這種實例可不計其數。一般參考都只是「事」的應用，而「理」的方面也應加研討，如此，對咱們師尊師母的性理心法方能體會其尊貴性，「理」「事」兩方面合起來，才是真正「一貫」。不過一般道親對於師尊師母『性理心法』沒了解，而較偏重於天恩師德和天命，無法符合一貫，只用了一半。如果能再對性理心法研究，則當天命在某時期無法應用時，就不會無依徬徨仍能繼續修道。故對「理」能多一分的認識，也就能多一分的信心。

第三寶「合同」，以叉掌表法，是白陽弟子的標誌，也是和仙佛連終的依據。在青陽時拜單掌，代表蓮葉的含意，蓮葉是屬於青的。所以，喜慶的事情都以青為大，因為蓮葉先有在上，故道權在君王，才叫做有道明君，接著紅陽時拜合掌，代表蓮花的含意，蓮花屬紅的。一切好事也都是以紅為主，因為蓮花在中間，故道權在師儒學士等方面。所以，世尊要來證道修道時，也是放棄帝王的帝位。再接著是白陽，咱們所拜的是叉掌，是屬於蓮藕的含意，蓮藕是白色，一節一節的，咱們的手也是一節一節，蓮藕在泥中，所以，道權在庶民，也就是普通老百姓，這是上天的權宜所設。青陽、紅陽和白陽稱為三陽，而以蓮為代表，所以，佛祖坐蓮花就是這個意思。現在是白陽期，是應時應運，為了證明以白為大，有一位道親很苦心，跑去廣島找證據，因為二次世界大戰時，原子彈炸廣島，只要是白色蓋著的，幾乎沒損害，由此可知上天用意之顯化。而現在新娘都穿白色的，在幾十年前，新娘若穿白色的，絕對被打回去的，新娘就做不成了。同時在新娘車的車頂上面有一條紅綵和一條青綵，表示青陽，紅陽已回天交旨，新娘穿白色的坐在車內，半掩半遮的，這表示當運的白陽，有的知道，有的不知道，這是上天的顯化，如此才說青葉紅花白蓮藕，三個共一家，道教、佛教和儒教本是同源的。

第三寶「合同」，也可以表示「劫數」，娑婆世界在每一壽終時，皆有劫數。在青陽期拜單掌，五個指頭，又有四個指縫，故總數為九，是為九劫，這是禹帝時期，洪水氾濫有九劫。接著是紅陽期拜合掌，總數有十八，焚書坑儒，共有十八劫。到了白陽期拜叉掌，九乘九共有八十一劫，白陽期的劫數最多，這是天地一元會將要結束的前兆。所以，三期總共有一百零八劫，而出家人戴的數珠，總共亦有一百零八粒，有三粒大素珠為頭，這是表示燃燈佛、釋迦佛和彌勒佛，而唸佛時數珠是要能「淨念」脫劫，脫一劫脫一劫的，這就是數珠的含意。

若以「理」的方面來說，第三寶合同，叉掌表法的意義是兩掌合在一起，合而為一，子亥相叉，子亥是一陰一陽，陰陽互根。道家所說的陰陽互根，真水真火一俱全，這表示一貫的意義。

前面所說，第一寶「玄關」是屬於「理」，第二寶「口訣」是屬於「氣」，第三寶「合同」是屬於「象」，理氣象三者是合一的。易經是中國文化的精華，而易經中說：三用其全，三卽是一，一卽是三。所以，咱們一貫道的弟子對三寶的意義不能不清楚。

三寶在咱們身上，就是精氣神和合運作，缺一不可，這也是人能生存的元素。不但人類要依賴三寶，無情的器世界同樣是要依賴三寶，三寶是造化的根源。譬如，天有三寶日月星，地有三寶水火風，人有三寶精氣神。這是三極妙道，可以說是至高無上，不管是說一寶或三寶，這都是權宜說法。若以教乘的修煉方法，在道家來說是要煉精化氣還神。在佛家來說，是要破象超氣入理。咱們眾生迷就是迷這三寶，故悟也是悟此三乘妙道之真理，無論有情界，無情界都無法離開三寶，這也是所有經典要闡明的目的。

萬法自心本有

第二個重點：咱們一貫法門既沒經典，到底要以什麼來弘法？咱們將所研究的總合起來，就能了解所有的經典都沒超過要闡明三寶的意義，是使咱們能體會自身上的三寶，造化的妙理。此理若能清楚，就知道咱們一貫道法為什麼沒再立經著典的原因。假使修學人能通達三寶的奧義，就可直達咱們的本源心性，那麼，再用經典做什麼呢？學人只要從三寶中去悟通任何一寶，則三寶都能通。三寶就是咱們人類本來就具足的，只因為咱們迷真逐妄而迷失了，假使遇明師一指後，當下若能貫通，當下就能解脫，咱們一貫道法是直指本源心性，而萬法自心本有，故不再立經著典。若再立經著典，則和其他教門一樣，就不能稱之為道了。正教的經典主要是闡明三寶的尊貴，所以，今天跟諸位參考之後，當經典悟不通時，就以師尊師母所傳的三寶道理去體會，絕對有所幫助。若能悟通三寶，就知道修學者，下手、了手、修證都沒超過三寶的範圍。

由燒香悟入本心

第三個重點：咱們一貫道弟子，於求道時，使不能當下契入，則常可借由早晚燒香的因緣來悟入本心，其要領如下：

第一：燒香時，首先點燈，點佛燈時，借此有形佛燈來開啟咱們未明的心燈。燈代表光明，有形的佛燈點燃後，周圍的一切事事物物都看得清楚，而咱們的心燈點燃就能照明內心一切黑暗和貪瞋痴，這是非常有意義的，不僅白陽弟子是如此，紅陽弟子拜佛也是先點燈，燈代表光明、智慧。同時於點燈的生滅因緣境中，悟出不生不滅的。開始時，由未點燈，然後點燃，最後熄滅再歸於無，就如前面所說，點紙燭的公案一樣，這是有其意義的。接著是點香，香點了之後，有香味出來，借此聞香，體悟聞香者是誰？此與唸佛時，體悟是誰在唸佛？唸佛者是誰？有同樣的意思。所以，咱們師尊一指的當下，若能體會就當下契入，若不能體會的話，接著的每個動作都有其意義存在，聞香者是誰？誰在分別香？當香點好後，要拜拜，以合同來代表你當前的心境是否合一起來？心境是否一貫起來？是以有形的合同來體會陰陽互根的意思，陰陽互根就是一貫，心境一如的意思。人所以有痛苦都於分別對待二法，如能將二法合為一，將對待合為沒對待，就是一貫。開始拜時，由口唸明明上帝，唸到自己祖先，而耳在聽，此時是不是能夠唸而無念，此是借由耳根悟入。以上所說，是借燒香的因緣，可以期待悟入咱們本來面目。

第二：當咱們在燒香時，可以告誡自己，如此在生活中就可以減少許多的錯誤。咱們在燒香時，唸南海古佛、長生大帝、師尊、師母……等等佛號時，心中若存這些佛號，就有些佛的存在，如此則沒有貪瞋痴的念頭出來，因為一心不能二用，當佛在心頭，貪瞋痴的念頭就生不出來。當唸到各位法律主，關聖帝君是法律主，若心中有法律主的存在，犯法的事就不敢做。所以，心在唸時，若有這些神聖的存在，惡的念頭就生不出來，燒香時，唸這些聖號就有這種作用存在。

第三：是咱們每一天燒香時就會懺悔，懺悔一切的惡業錯誤，以後不再犯過，能改過自新，有改過就能生出智慧出來。所以，每天懺悔是咱們一貫道弟子，必須做的功課，有懺悔改過的心，就會減少犯法做錯事。到最後，不僅不會犯法做錯事，反過來，每天所做的事情，都是對社會有益，建立功德的事情，也就是所謂：「諸惡莫作，眾善奉行」。咱們如此做，就是期待能夠和祖師同註天盤，將來可往生彌勒淨土，而紅陽的弟子，他們是期望往生西方極樂世界，這是白陽弟子和紅陽弟子所祈願不一樣的地方。因此，道於歸空時不可弄錯，否則牛頭不對馬嘴，要去彌勒淨土卻跑去西方，那就事與願違了。故將來一貫道弟子歸空時，前輩應該對其叮嚀這些事項：

１　咱們的祖師是彌勒佛

２　咱們是生到兜率天彌勒淨土

３　師尊是天然古佛，師母是月慧菩薩，咱們是他的徒兒。

若能這樣的話，歸空時就不會走錯路，也不會找不到咱們的祖師。若是唸阿彌陀佛，就是想去西方極樂世界，咱們一貫道弟子要清楚，紅和白的願望是不一樣的，而咱們的期望是同註天盤──彌勒淨土。（請參見附錄二）

第四：一貫道弟子在燒香中，可以清淨心念，摒息諸緣。一貫道弟子大部份是在家修，在家修都要負擔家庭的責任，做事賺錢。無論士農工商都是非常忙碌，工作緊張，壓力很大，難得精神有放鬆的機會，當在燒香唸佛號、叩頭時，是不是能達到全一的精神而沒錯誤，這就是咱們平時印證修學的功夫究竟到何程度？若精神不集中，則無論如何唸，都唸不好。若能唸到佛號都沒錯亂，百叩百唸的也沒錯亂，必然沒有別心，才能達到一心不亂。阿彌陀佛經云：當唸到一心不亂時，阿彌陀佛就會於其臨終時接引西方。則我相信，咱們燒香時，能唸到一心不亂，那麼到彌勒淨土絕對也沒問題。因此，很多道親說，一天當中最快樂和最有意義的時間，就是在清理佛堂和燒香禮佛時，能夠完全融入後，所達到心平氣靜，安定祥和的清明感受。此時是物我一體，身心一貫的，此正是咱們修行的目標，也是六祖慧能大師所言的「不思善，不思惡，正與麼時」的時節。這種正確的感受是修行者真實的受用，這是非常難能可貴的，若能夠時時保任這種「心態」卽是真正的修行了。故希望諸位多利用燒香來做功課，來印證、訓練咱們的心念。佛教徒是以唸佛誦經、坐禪在做功課，而天主教或回教則以作禮拜為功課，這與咱們燒香、叩首有什麼差別呢？就讓諸位自己領悟看看吧！

以上所參考的、能實際了解之後，咱們燒香才有意義。若不在佛堂的人，怎麼辦呢？其實咱們的心就是佛堂，過去有位神贊禪師在大中寺受業，後行腳遇百丈開悟，卻回本寺服役。一日，受業師因澡身命師去垢，師乃拊背曰：「
好所佛堂而佛不聖
。」本師回首視之，師曰：「
佛雖不聖，且能放光
。」又一日，受業師在窗下看經，蜂子投窗紙求出。師觀之曰：「
世界如許廣闊，不肯出。鑽他故紙，驢年得出
？」其師置經問曰：「
汝行腳遇何人？吾前後見汝發言異常。
」師曰：「
某甲蒙百丈和尚指個歇處，今欲報慈德耳
。」其師於是告眾致齋，請師說法。師登座舉唱百丈門風。乃曰：「
靈光獨耀，迥脫根塵。體露真常，不拘文字。心性無染，本自圓成。但離妄緣，卽如如佛
。」其師於言下感悟曰：「
何期垂老，得聞極則事
。」所以，心就是佛堂，心在就是道場在。如此，則時刻沒離開佛堂，以本心為咱們無形無相的佛堂，而香則是燒心香，這樣就可在日常生活中做功夫。若能如此的話，就不會懷疑師尊、師母為什麼沒有傳下經典，沒教咱們做功夫了。六祖壇經中，五祖謂惠能曰：「
不識本心，學法無益。若識自本心，見自本性，卽名丈夫、天人師、佛
。」由此可知，修道者能護念本心，就掌握了修道的全部，故以後若有人問起時，可跟其說明咱們一貫道法是直指心性，而一切萬法自心本有，故不用經典，直向心性用功夫，直下承當，「
自心是佛，離心無別佛
」，既省工夫力氣！而每天的燒香就是咱們的功課，就是這麼的簡單易行，是易行道，不若其它法門的繁瑣，所以很適合目前繁忙的工商社會。

法雨普施種善因

建化門庭暫歇身

於今得指正法眼

領會玄旨了死生

《四》一貫道與教的差別

世人不了解「一貫道」，認為一貫法門是新興的宗教，與一般教門沒有兩樣，甚至連一貫道的弟子，也常跟教門分不清楚，因此對於一貫法門和其他的教門有何不同，必需做一探討，期使道親能夠更有自信，更為肯定來予修持。

對宗和教的認識

一貫法門的傳道方式是屬於宗法，是當機直指見性的，是頓法，也叫做實法，而所傳的「一貫道」不是宗教，亦不屬於任何一法。教就是聲教，是對於各種不同根慧的眾生而說的，像釋迦佛講三藏十二部經，這些都是屬於權法，也叫做方便法，漸修漸悟的。而釋迦佛在靈山會上，拈花示眾時，眾人皆默，唯有摩訶迦葉尊者，破顏微笑而得旨意，頓見本來。所以，世尊才說：「
吾有正法眼藏，湼槃妙心，實相無相，微妙法門，不立文字，教外別傳
」，就這樣付囑於迦葉尊者，成為繼承釋迦佛的初祖，這就是宗法，是離語言、不立文字的，直接以心傳心的。由此一直傳承到達摩祖師是二十八代祖，到此在西方告一個段落，然後，達摩祖師東渡到中國，成為中國的初祖。

從釋迦佛傳給迦葉尊者，一直到惠能六祖，在這之前都是以經教漸修漸悟的方式渡化眾生，而祖師位則是單傳獨授，以此延續道統。到了六祖時，因緣已屆成熟，就闡明禪宗，直指見性的法門。在六祖壇經中由神秀所做的偈，咱們就能了解，以教乘為修道立因之不同處，他說：「
身似菩提樹，心如明鏡台，時時勤拂拭，勿使惹塵埃
」。這首偈是執有修有證，對自性「本自」清淨不清楚，所以，未受到五祖肯定。而在槽廠破柴踏碓的惠能，卻以相反的偈語破之：「
菩提本無樹，明鏡亦非台，本來無一物，何處惹塵埃
」。一個是以權法，執有修有證，一個是執無修無證，這是有無的對待法，所以，五祖也說這偈亦未見性，有無雖是對待，但執無，卻較接近道體。

後來，五祖對惠能講金剛經，至「
應無所住而生其心
」，才使他超越有無、直證本心，因此才繼承祖師位。此後一直傳到十六代清虛祖，由此轉為白陽期，十七代祖金公祖師領命，大開普渡，廣收有緣種子。若依照道中的道統介紹，咱們好像是佛教的系統，但這未必盡然，因為在「事」的方面，雖有第幾代祖，有先有後，但在「理」的方面，「本心本性」是超越時空、無始無終的，因為這個「　」不屬於哪一個教的，以「教」的立場而言，雖各教有其不同的地方，有其不同的說法和教規，但若以「宗」而言，是論源頭，沒有什麼不同。詳細說：「教」的方面是應用上的，好比人有老少、男女、高矮，這當然是有分別的，但論到「宗」的方面，本體應該是沒有分別的，修學的人，對此道理一定要認識清楚。咱們師尊師母繼承祖師辦事辦道，除了天恩師德之天命可貴外，更重要的是性理心傳。所傳的是原本的自心本性，是不屬於哪一宗或哪一教，而宗教其設立的目的皆是在闡揚本自具有的自心本性。性理心傳是以心傳心，是在當機下直指本源自性天真佛，是超出語言文字，思議不及的，假使可說可寫就不是本心了。譬如，道德經云：「
道可道，非常道，名可名，非常名，無名，天地之始，有名，萬物之母
」。道若可以用說的，那不是真常的道，因為可以說出來的是生滅，不是真常的道。儒教的子貢夫子亦曾嘆氣說：「
夫子之文章可而聞也，夫子言性與天道不可得而聞也
。」性與天道不是用說的，不是用理論的，性與天道是用體會才能通達的，用言語是無法去解釋真正的意思，所以，釋迦佛講經四十九年，卻說他未曾說一法。而且，金剛經說，渡無量無邊的眾生，實無眾生可渡。這都證明道的本體不能另外立個名相，而四十九年所說的法是權法，權法就是幻化無實，也就是對治法，六祖說，迷時就用正渡，這是屬於對治法，並不是實法，若是實法，無法可說唯有自悟，可說的不是實法。咱們師尊師母傳道給自們當機時，是沒留絲毫形跡的，如有個名相出來，就不是咱們的本來。一貫法門是傳宗，「宗」就是「本」。譬如，身軀是有形有相，甚至，連咱們想東想西也是有形跡的，因為當咱們在想什麼時，鬼神都知道，但是人的本源自性就沒有形可尋，既然，連形跡都沒有，則何有什麼經典可說呢？若再有經典又淪於言教，就不是宗了。

宗和教的相互性

其實，宗和教是不能分的，既然不能分，為什麼有兩個名相呢？理由是為使初學者容易了解。以比喻來說，宗是明體，教是顯用，若以燈和光來比喻也很恰當，燈是光的本體，光是燈的發用。體和用本來應是不二，因為光若沒有燈就無所依，燈若沒有光無所用，必須燈和光打成一片，簡單的說，宗和教必需要打成一片才能發揮功能。經教若沒有宗，則失去宗旨和目標。但學宗的人，若沒有教的配合，就會變成空談，所以，宗和教不能分開。換句話說，宗是屬體，教是屬用，宗和教要合為一體，一體兩面不可分。譬如，心和性，性是心之體，心是性之用，說不一樣也不對，說一樣也不對。若是一樣的話，則說一項就好了，為什麼要說兩項呢？若是不一樣的話，則燈和光，如何去分呢？說心性、說體用、說宗教，也是強立名的，對於已了悟的人，心卽是性，性卽是心，根本是不可分。因此，對於宗和教，心和性，咱們必需要清楚但不可強分。

在六祖以前，多數修學的人都在教義中打轉，修的人很多，但成就的人並不多，原因是教義非常多，致使無所適從。譬如，釋迦佛五時說法，可分成經、律、論三藏，裡面包括四諦、十二因緣、六度等等......，而其中又包括藏教、通教、別教、頓教、滅教。較細微又分成，長行、短頌、偈、因緣、本事、本生、不可思議、譬喻、論義、無問自說、方廣、授說、總共十二類，這是佛所講經的方式，稱為三藏十二部。「教」的方面是那麼繁，要學不知從何處下手，故最後，只好教你唸佛、坐禪，比較不困難。但教假使沒有宗，就沒有目標，好像船沒有指南針，不能抓住方向，學到最後，以什麼心為因去修，最後就結什麼果，故仍得聽受因果的發落，等於是船沒有方向而在大海漂流一樣，到某處就靠某處，把它當成是目的地了。也等於人沒有找到主人翁，生活就沒有目標，任其漂流苦海，輪迴生死。六祖以前，都是以教乘修學的較多，六祖以後，如溈仰宗，臨濟宗，曹洞宗等等，主要是闡明心性，盡量使其通宗合教，也就是接近不二法。通宗若沒合教，就像人有頭沒腳，合教若沒通宗，就像人有腳沒頭，這都是不完整的。故宗和教若不能了解的話，如何應用呢？甚至，有時候還會互相抵觸。宗乘的宗旨是掃知見，因為咱們會輪迴生死，就是有知見在，故宗乘是盡量將咱們的知見掃掉，離開咱們的意識。但是，教的方面是存知見，以知見立知，對於增加知識是非常的重要。以宗而言，對於「知」則認為是眾禍之門，因為生死的根源都是由知見而來的。所以，在修學上不用經教，而用棒，用喝或用其他的有理路或沒理路的，其目的就是要截斷識流，截斷心意識的活動，讓修學者直接體認本來。一般教乘佛經看多了之後，知解就會很多，反而障礙咱們了悟心性，像黃檗禪師對於臨濟義玄禪師，問祖師西來意三問三打的公案，他把祖師西來意掛在心底，為了不讓臨濟禪師留這些，所以，問便打，打到什麼「意」都沒了，自性就顯了。因為咱們的生死都是由心意識所造成的，故禪師就將你的心意識打掉，認為心意識，知見知解是眾禍之門。但以教的立場，知見知解是眾福之門，因為教義是愈清楚，講解愈多，世人對這位法師就愈恭敬供養。同樣是知，但宗和教的看法差別就太大了，故若有人問咱們問題，自己心裡要有個底，若問宗，問體性，問心性，愈答則是離咱們的本性本體愈遠，而教的方面，則怎麼答都沒有關係。所以，若問本心本性，你若一直講，遇到不懂的人，會認為你很會講，說明的很清楚，但遇到了解的人，會認為你不懂。以前有位道中前輩受邀去日本，解說「一貫道」是如何如何，很多禪師也來聽講，但其中一位禪師一句話都不說，最後才跟請他來的主人說，那位說「一貫道」的人，本身不識「一貫道」。關於宗和本問題，若不懂就不必說，既然說出來就不是咱們的本來了。宗乘強調道不用修，本來是現成的，但莫污染、不起心造作，因為造作就是離開咱們的本來。懷讓禪師和六祖對答的話：「
污染卽不得，修證卽不無
」，有東西才會污染，咱們的本性如何去污染呢？但是，修證不是沒有哦！菩薩有十地的修證，咱們歷劫來的習氣，雖然本來沒有，但污染後就像燈受到外面的塵埃遮蔽一樣，雖不會影響其本體光明，然終究是光明應用不出來，所以，在教的方面，必須擦掉這些塵埃，擦掉幾分，光明就顯幾分。本性本來光明，但落在後天有六塵，受七情六慾的污染，這些東西，不修證可以嗎？同樣是要修的，教的方面是有修，而宗的方面是絕對不必修，差別就在此。咱們落後天之後，受到種種污染，變成意識當權，迷真逐妄，使咱們本有的光明德性遮住，所以，必須借漸修而漸悟，這樣的話，神秀大師的偈就很好用了。因為習氣是慢慢染上的，所以，要去掉這些習氣，同樣是漸漸的去掉。悟是頓悟，修是漸修，將歷劫來的習氣去除掉，這叫做修證卽不無。

關於宗和教的應用，絕對不可執著要修或不必修，若論本性，咱們的本性本來清淨，要修什麼呢？但是，咱們滿腹的貪瞋痴，當然要修，所以，執修和不用修是屬於兩頭路，修和不用修是要看什麼情形而定的。譬如說，戒殺，咱們都是吃素，若叫咱們戒殺就變成多此一舉，但對未修道的人，叫他不要殺不要吃，是有必要的。所以，古德才說，道若要修，如兔和馬生角，道若不用修，如牛和羊沒角，這主要是看咱們的執著是什麼，並不是固定要修或不用修。圓覺經云：「
知幻卽離，離幻卽覺
」，沒有次第修證，這是屬於宗的方面修法。因為妄想的由來是執幻，當你感覺是幻，非真時，就已離開不會執著了。體性本來就是清淨，只要不執著就是清淨，根本不必修證了。楞嚴經的妄卽真，卽真卽妄，真妄不二，只要沒妄就不必再去求真了。

一貫道的宗旨和目標

一貫道法傳於世間，其宗旨和目標，跟教門有什麼不一樣？目前教門勸人行善，廣種福田，這是偏重修福的方面，或者教人參禪打坐，或者替喪家作法會，或者講經說法，這些都是種一些善因，漸修漸悟的，也就是過去所說的「建化門庭」與「化城」，並不是實法。教門說法，其目的是要尋「宗」找源頭，使其能開悟見性，但不及咱們師尊師母當前給咱們一指的便捷。一貫法門要接引的對象是歷劫已經有修持，因緣已成熟的人，才能遇到祖師出世，大開普渡直指見性，超生了死返本還源，否則人生就如達摩祖師所云：「夫！
紅塵浩浩，業識茫茫，渺渺人生，悠悠生死。顧何以永息輪迴耶！若非休歇狂心，頓見本來面目，則娑婆苦惱，無有出期
。」咱們幸運宿世有修持，才有福氣遇到大道普傳而求道，但目前一貫道弟子，多數對師尊師母所傳的性理心法不甚了解，以致偏重於渡人辦事，甚至貪功貪德。若對於性理心法不清楚，則所做所為，難免偏重有為法，這是福德。只是助道之緣，跟超生了死沒有關係。因為生死輪迴是由心所造的，要了生死也是從心去了。這個道理不清楚，則口頭上雖說要超生了死，而每日所做的卻都在分別計較、取捨、是非，這些種種攀緣心都是生死因。所以，要超生了死，必定要明白什麼是生死？什麼是不生不死？這是非常重要的，要了解不生不死，必需體悟師尊師母直指的當機下，緣末起，機未萌時，是個什麼？說較明白一點，是從這些生滅來引證咱們有個不生不滅的，不生不滅就是沒有生滅，沒有對待，這是咱們要悟的目標。實際上，性理心法需靠自己去體會，而辦事渡人是靠上天的旨意，假使有一天，上天的旨意要終止辦事渡人時，這些修道人若不明心性，不知要依什麼？記得民國五十年左右，一貫道受官考，全面停頓而沒辦道時，很多道親變成無所適從，沒辦道難道咱們就沒法修道嗎？所以，對性理心法，務必清楚。當然，辦事渡人也非常重要，但這是上天旨意，承辦者是要很謹慎的。○老前人曾問我們：「
假使遇到岐路，分不清楚時，你們怎麼辦
」？當時，就回答：「
先靜下來，清楚後才走
」，老人家也同意這樣的看法。路不清楚走錯了，再走回來，只是時間浪費而已，但辦道的問題若弄錯了，事情是大到咱們無法負責的。

一貫道弟子對於性理心法，若不清楚，便無法以同體大悲，無緣大慈來行渡人之事，甚至變成爭功奪果。道中一些人的作為，說起來跟教沒有差別，但卻又不肯承認，仍認為自己是道不是教，是先天不是後天，其實，先天和後天又是怎麼分的呢？只要你有心而為，雖在一貫道中亦是後天，將來就是人天福報。無為是從咱們的本心所發出來的，這才是先天，但有這種見解的人不多了，總認為道場的就是先天。實際上，就算全世界的人都被你渡盡，只要有貪瞋痴在，就無法超生了死，假使沒有貪瞋痴，當下就是超生了死。渡人辦事，這完全是靠天恩師德，天人共辦，不是單單靠咱們人的力氣的，故不可偏重任何一邊。能悟理清楚，而不去了願辦事，或者渡人辦事而不去悟理，都和一貫的實際意義不符合，事理不能圓融就不堪稱為一貫道法。咱們要了解辦道和修道有什麼不一樣？辦道的人最終仍須修道的，從古至今任何人想要了脫生死都必要修道的，而辦道是上天的旨意，必需符合時機可辦才辦，絕不以己意強為之的。

有一些道親認為一貫道法雖是那麼好，但為什麼對於辦理慈善事業和辦理社會的活動比教門少呢？其實這是對於一貫法門的宗旨和目標不清楚所致，彌勒祖師是掌領天盤，而師尊、師母是掌道盤領天命普渡三曹，所要辦的是上渡河漢星斗，中渡善男信女，下渡幽冥鬼魂。以天恩師德保證求道人，只要不毀道敗德，則萬八年免受地獄之苦。更甚者，求道者若對性理心法能清楚，就能渡脫歷刼無明愚迷的貪瞋痴，達到明心見性，超生了死之目的，這是何等神聖的事情，豈可等閒視之，故當以此為優先。致於無時間限制或不需求道就可為的慈善福利，及種善因積德……等等好事，此是修福則可量力而為，咱們一貫道法是要能福慧雙修的。另外道中同修若對一貫法門的使命、宗旨和目標不清楚時，往往也會錯認為渡人辦事就能超生了死，而忽略了性理心法。咱們要了解，辦事渡人是我們成道了脫生死之助緣，猶如種一棵果樹，在得果之前，所給予的施肥、拔草、灑水，幫助其生長一樣。咱們以辦道產生信心，然後漸漸對道清楚，這雖是非常重要，但絕不可只偏一邊，而忽略了重要的性理心法配合，如此將無法達到一貫的。

在道場修和在教門修有什麼不同？

求「一貫道」之後，又跑去寺廟修，這是因為不了解「一貫道」的意義和尊貴性所致，就像小孩子擁有金寶卻不知其貴重而向外求乞。為什麼會如此呢？這有兩種原因，一種是前輩成全不夠，致使不了解道的尊貴，因此，認為同樣也都是拜觀音佛祖，致使其對道和教分不清楚。另外一種原因，可能是因緣不足，尚未能做彌勒的眷屬，這就是有緣無份。以前有一位道親於求道後，離開道場去教門修，歸空後，因已非彌勒弟子不能歸天，故趕快再來投胎求道，這是由寺廟的飛鸞知道的。（請參閱附錄三）

如果能體會「一貫道」之意義，就能了解佛法不在身外，試想世尊未出世時，人間沒佛法嗎？孔夫子未出世時，社會難道沒有綱常倫理，沒有良知良能嗎，其實，咱門本來都具備佛法，並不是在經典中，佛說的才叫做佛法。只是在釋迦佛以後，才立個名稱為佛法，在這之前，連佛的名都沒有，那有什麼佛法？那時的佛法，是在花紅柳綠，鳥語花香之中，只要你能聽到，看到，知道的，這都是佛法，只是咱們迷昧而無法自覺而已。所以說，佛法沒離開世間法，生活就是佛法，這個若不清楚，而跑去教門聽法聽經，效果也不大。若不知日用是佛法，卻想去聽身外的經典，不知說法是聲塵，想由心外再找法，不但不能找到法，反而，增加知見的障礙。

經典和佛法雖好，但世間事總是兩面，法會使人解脫，也會縛人。一些二乘修行者很容易被法所縛而痛苦，而維摩詰經則是專門在解黏去縛的法，譬如，優婆離尊者，有人問他，犯了色戒，跟犯了殺戒的修行人，該怎麼辦？優婆離尊者就依教義說，犯戒者一定下地獄。但維摩詰居士卻說，錯已錯了，以後不可再犯，好好用心向學將功補罪，這樣他們才會振作精神再修學，當有一天，他們了解到罪性本空、五蘊非有時，就可以妥善的把這些事情處理好。就像神通第一的目犍連尊者因前世欠人命，明知這趟出去會被人用石頭打死他偏偏去還命，因為他心已超出生死外，了解到生死並不是這個身軀故甘願受報。否則，犯了色戒和殺戒，已經很害怕了，若又加深其恐懼，反而，使其自暴自棄、愈墜愈深。甚且，有些人會有不正確的想法，甘脆壞就壞到底吧！一不做二不休，結果做出更糟的事來。殊不知，法的用意是成全人，使人更清明。但若對法沒清楚，不但無法成全人，反而會學愈多愈縛，也因此愈痛苦。咱們必需清楚所設法的用意是怎麼樣？譬如，和尚、尼姑沒結婚，咱們道場也有人不結婚，但咱們要了解為什麼不結婚的理由，因為有人認為恩恩愛愛，心不能專，所以選擇出家修行，不被眷屬拖累，並不是不結婚就代表能成仙成佛。但另一方面，修道有時必需是在複雜的生活中才能磨練出來的，因為真佛只論家常，古人云：「清官難斷家務事」，而咱們如能辦好這些事情，就能在這裡面出個成績來。所以，無論學什麼，一定要了解其中的道理，若不知法的用意，最後反被法縛，不但不能解脫，卻愈縛愈緊，知見愈多，卻造成愈多的痛苦。

道德經中的學不學，知不知，既然知不知，何必要知呢？既然學不學，何必要學呢？因為這個不必學的，是指本來現成的，與佛法也是完全契合的，就因為聖人都是找到相同的，故雖生於不同時代，不同時機，說法方式不一樣，但意義卻都一樣。就如嬰兒生出來，吃東西就會從嘴巴，這是不必去學的，愛心也是不必去學的，這個不必學的就是咱們本來，所以說，去學這個不必學的才是最重要的。經義若沒清楚，學到最後，連自己也糊塗了。譬如，心經和地藏本願經。心經是說體，地藏本願經是說用。心經說五蘊都沒有了，地藏本願經卻說下地獄的事。這部經典說不用修，那部經典卻叫咱們要修，到底修不修呢？若不清楚，則學愈多，離開咱們的本來面目愈遠。知解是咱們修道的大障礙，為什麼呢？現舉個公案跟諸位參考，有位尚問溈山禪師：「
某甲不會
」，師曰：「
最好去認識那個不會的
」。和尚曰：「
什麼人是不會的人
」，師曰：「
不是別人，就是你自己
」，師又說：「
你要當下去體會那不會的，正是汝心，正是汝佛
」。這個不用會的，就是咱們的心，諸佛菩薩下手去修，同樣是以這個不會的為因地。世間人都想去學會，而這個「　」不用會的，卻再怎麼學都學不來。因為人往往任何事都要比別人懂，比別人巧，不想呆，但不知，巧的人反而麻煩。這個不會就是咱們的本心，如果向外追求經學，只會得到一知半解，反而是運糞入內，污染咱們的心田，糞就是咱們的知解，宗乘是要把知解去掉，向外求知解，愈不能見到咱們自心本性，知解愈多則障礙愈深。所以才說，無心是道場，意思是叫咱們去掉識心，使其不起知解知見，知見愈多，識心愈活動。又有一次，一位和尚問藥山惟嚴禪師：「
己事未明，乞和尚指示
」。也就是說，大事未明，未開悟見性，未能找到主人，求師指點。師良久曰：「
吾今為汝道一句亦不難，假使你能言下得見，言下體會，這就還很好，否則，更入思量思議，就變成是我的罪過
。」因為說明心見性，超生了死的事情，說的和實際是另外一回事。說了之後，反使心內在思量，失了本來，反成罪過，不如不說互相不拖累。因為自性、心、道的方面，過往大德不是用說的，而用其他的動作，不直接去觸犯，若直接去觸犯說破就不是心性了。尤其是怕聽者，增加知見，所以，宗門盡量避免識心的活動，掃除一切知見，因為眾生歷劫來，知見已經變成第二天性了。說一句話就要去分別，叫他不要說，他還是去答，所以，宗門用其他的棒和喝，或以問蒼天，或問東指西的方式指點學人，主要都是要截斷識流，不讓你意識活動，包括咱們師尊師母直指，也是一種權宜的方法。反正可用的，這都是權宜，若是實法是無法可說，因為實法咱們本來都已具足。由於根性不同，才用不同的方法使咱們清楚。

由於知見知解已變成人們第二天性，這在六祖壇經也說到，性雖是常，心是無常，但每天應用都用心，沒有用性，所以，性本是常反變成無常，而咱們分別取捨的識心，這個是無常，但咱們每天卻都是用識性在分別，故無常的反而變成常了。所以，咱們師尊師母當機直指就是要打破咱們歷刼來所有的執著知見，知見若破，則整天雖在應用見聞覺知而不會去執著見聞覺知，到這個時候法變成不取不捨，不放棄，但也不會去執著，該用時就用，不需用時就不用。宗們雖不立一法，也不捨一法，叫做不取不捨，就像金剛經所說竹筏的比喻，咱們現在講經的目的，主要是要來證明一貫道法的尊貴，同時，借此也可開啟咱們的智慧，故若不去執著，學經有什麼不好呢？目前道中有些前輩，認為一貫道法是直指見性，根本不需要去學經典，其實真正能在一指之下見性，那當然就不一定要學經典或不學經典。但若在一指當機不能清楚，對師尊師母的見性宗旨清楚，那除了學經典，還有其他更好的方法嗎？學經典有什麼罪過？更不是所謂的紅陽和青陽的事，主要是咱們對師尊師母直指見性能否清楚？

經過說明之後，就了解教是用，一貫法門是直示心宗是體，宗教本來就要合一起來，這樣的話，就不會執著，也不會放棄，才能完整。在大陸的時候，因時間急迫的關係，要十數年傳遍整個大陸，根本沒時間研究。而且，學經典若沒有人指導，對師尊師母的宗旨又沒清楚，學到最後，會認為經典較偉大而咱們的道沒有什麼，那時候，麻煩就大了。但目前台灣的情形不同，「道」傳到台灣已很久了，研究的時間很充裕，故咱們若不清楚，就必須借重經典，經典幾千年來，不會被埋沒，不會被淘汰掉，就是因為有真理寄託，一本小說是幾十年流傳，但經典是幾千年不改經義的。因此，咱們對師尊師母的現量當機，直指的意義若不能清楚，就只好借用經典漸修漸悟了。就如，牛掉了去何處找呢？此時則可借由牛的足跡找回了。咱們參考研究不是沒有目標的，乃是以明白一指妙法為宗旨，經典再怎麼看都是以這個為目標。並不是為學經典而說經典，若變成目的是學經典，則其意義就完全不一樣了。所以，在教門修是種善因福田，若要脫離生死的話，就必須體悟直指的當機，若在經教上是很難找到圓滿答案的。因此，道親若對「一貫道」能清楚，就不會跑去教門找脫離生死的方法了，如果這樣，就會變成要鹽卻跑去糖果店買一樣，這絕對是買不到的，這也是在道場修行和在教門修行所不同的地方。

湼槃妙心聖難言

明人當機示現全

彌勒乘願真宗顯

五教一貫慶收圓

《五》一貫道應負宗教收圓使命

咱們是以一貫的真理來收圓的，並不是目前一貫法門的人可以收圓其他宗教，就如佛教說能明心見性，這是說真理可使人明心見性的，並不是和尚尼姑都是明心見性。咱們憑什麼可以負起宗教收圓的使命，此是根據祖師所傳的「☉」，使咱們悟入這個「　」，此乃是未有宗教之前人人都已具備的，這「○」是體為真空，這「•」是用叫做妙有，憑這個道理才可以，負起宗教收圓的使命。

易修法門

洪荒之世，未有文字出現，更無宗教之名，難道那時候就沒有道嗎？沒有佛法嗎？那時候的人，根據老子所說是渾然無為，無知無識與道合一，在日常生活中體用不二卽真卽妄、卽妄卽真，完全是本性的自然反應，未有宗教之前，就是憑這本來具有的行事。但因運會升降，氣數遷變，從沒文明進入文明的社會，由沒宗教，漸漸出現各教。但是宗教出現各有其使命，離不開是要教導眾生，恢復本來面目，也就是為一大事因緣，因為眾生的根慧有所不同，而且時節因緣也不同，所以，教化的方式也不完全相同。在佛教中卽分成大乘法、中乘法、小乘法，以及分成正法、象法、末法三個時期。以佛教而言，正法、象法已經過去了，現在是末法世代，接著又是什麼法，才可使眾生恢復本來面目呢？眾生之所以叫眾生是迷了本來，故悟還是要悟本來。要使眾生恢復本來這個責任，是咱們彌勒祖師的鴻愿，佛教也，說釋迦佛之後，接著是勒佛，而彌佛則應化來做咱的金公祖師，直下指點咱們眾生的本來。咱們身為勒的徒孫眷屬，對祖師在釋迦佛時，做彌勒菩薩的本願緣起應有所了解，在「佛說觀彌勒菩薩上生兜率陀天經」中有詳盡說明，現引證供諸位參考：

如是我聞：一時，佛在舍衞國衹樹給孤獨園。爾時、世尊於初夜分舉身放光，其光金色，繞衹陀園周遍七匝，照須達舍亦作金色有金色光，猶如霞雲遍舍衞城，處處皆雨金色蓮華，其光明中，有無量百千諸大化佛，皆唱是言：「今於此中有千菩薩，最初成佛名拘留孫，最後成佛名曰樓至」。說是語已，尊者阿若憍陳如，即從禪起，與其眷屬二百五十人俱，尊者摩訶迦葉與其眷屬二百五十人俱；尊者大目犍連與其眷屬二百五十人俱，尊者舍利弗與其眷屬二百五十人俱，摩訶波闍波提比丘尼與其眷屬千比丘尼俱，須達長者與三千優婆塞俱；毗舍佉母與二千優婆夷俱，復有菩薩摩詞薩名跋陀婆羅與其眷屬十六菩薩俱；文殊師利法王子與其眷屬五百菩薩俱；天龍夜叉乾闥婆等一切大眾，睹佛光明，皆悉雲集。

爾時，世尊出廣長舌相，放千光明，一一光明各有千色，一一色中有無量化佛，是諸化佛異口同音，皆說清淨諸大菩薩，甚深不可思議，諸陀羅尼法，所謂，阿難陀目佉陀羅尼，空慧陀羅尼，無礙性陀羅尼，大解脫無相陀羅尼。爾時世尊，以一音聲，說百億陀羅尼門，說此陀羅尼已，爾時會中有一菩薩名曰彌勒，聞佛所說，應時即得百萬億陀羅尼門，即從座起，整衣服，叉手合掌，住立佛前。

爾時，優波離亦從座起，頭面作禮，而白佛言：「世尊往昔於毗尼中及諸經藏，說阿逸多次當作佛，此阿逸多具凡夫身未斷諸漏，此人命終當生何處，其人今者，雖復出家，不修禪定，不斷煩惱，佛記此人成佛無疑，此人命終生何國土」。佛告優波離：「諦聽！諦聽！善思念之！如來應正遍知，今於此眾，說彌勒菩薩訶薩，阿耨多羅三藐三菩提記。此人從今十二年後命終，必得往生兜率陀天上，爾時、兜率陀天上有五百萬億天子，天子皆修甚深檀波羅密，為供養一生補處菩薩故，以天褔力造作宮殿，各各脫身旃摩尼寶冠，長跪合掌發是願言，我今持此無價寶珠及以天冠，為供養大心眾生故，此人來世不久當成阿耨多羅三藐三菩提，我於彼佛莊嚴國界得受記者，令我寶冠化成供俱！」如是諸天子等，各各長跪，發弘誓願亦復如是。（中略）

佛告優波離，若善男子、善女子，犯諸禁戒，造眾惡業，聞是菩薩大悲名字，五體投地，誠心懺悔，是諸惡業，速得清淨。未來世中諸眾生等，聞是菩薩大悲名稱，造立形像，香華衣服，繪蓋幢幡禮拜繫念。此人命欲終時，彌勒菩薩放眉間白毫大人相光，與諸天子雨曼陀羅華來迎此人，此人須臾即得往生。值遇彌勒，頭面禮敬，未舉頭頃，便得聞法，即於無上道得不退轉，於未來世，得值恒河沙等諸佛如來。

佛告優波離，汝今諦聽！是彌勒菩薩，於未來世當為眾生作大皈依處，若有皈依彌勒菩薩者，當知是人於無上道得不退轉，彌勒菩薩成多陀阿伽度、阿羅訶、三藐三佛陀時，如此行人，見佛光明即得授記。

佛告優波離，佛滅度後，四部弟子，天龍鬼神，若有欲生兜率陀天者，當作是觀，繫念思惟，念兜率陀天，持佛禁戒，一日至七日思念十善，行十善道，以此功德迴向願生彌勒前者當作是觀。作是觀者，若見一天人，見一蓮華，若一念頃，稱彌勒名，此人除郤千二百劫生死之罪。但聞彌勒名合掌恭敬，此人除郤五十劫生死之罪。若有禮敬彌勒者，除卻百億劫生死之罪，設不生天未來世中龍華菩提樹下，亦得值遇發無上心。說是語時，無量大眾即從座起，頂禮佛足，禮彌勒足，繞佛及彌勒菩薩百千匝。未得道者各發願，我等天人八部，今於佛前發誠實誓，願於未來世值遇彌勒，捨此身已皆得上生兜率陀天。世尊記曰：「汝等及未來世修福持戒，皆當往生彌勒菩薩前，為彌勒菩薩之所攝受」。佛告優波離：「作是觀者，名為正觀，若他觀者，名為邪觀」。

爾時，尊者阿難即從座起，叉手長跪白佛言：「世尊！善哉世尊！快說彌勒所行功德，亦記未來世修福眾生所得果報，我今隨喜。唯然！世尊！此法之要，云何受持？當何名此經？」佛告阿難：「汝持佛語，慎勿忘失，為未來世開生天路，示菩提相，莫斷佛種。此經名彌勒菩薩般涅槃，亦名觀彌勒菩薩生兜率陀天勸發菩提心，如是受持」！

佛說是語時，他方來會十萬菩薩，得首楞嚴三昧，八萬億諸天發菩提心，皆願隨從彌勒下生。佛說是語時，四部弟子，天龍八部，聞佛所說，皆大歡喜，禮佛而退。

在賢愚因緣經波婆梨品中，佛陀對阿那律慈悲，證實龍華三會中的景況，在那會中彌勒菩薩卽從座起，跪在佛前向佛陀表示願做佛陀所說的，替世尊荷擔，未來龍華三會救渡眾生的責任，佛告之曰：「
如汝所言，汝當生彼，為彌勒如來，如上教化，悉是汝也
」。

經文中，釋迦佛介紹彌勒的行願緣起，兜率天的殊勝，彌勒菩薩的大慈悲心，故在法會的世尊弟子，知道世尊湼槃之後，就是彌勒菩薩為候補佛，因此凡是未證道、證果的都齊聲發願，將來願意跟隨彌勒修行，而且，他方來的菩薩也是願意跟著彌勒下生人間協助弘揚佛法，所以，在三期末有很多一貫道弟子都曾經是過去佛門中的大修行人。根據佛教的記載，有無著菩薩上兜率天問法，道安大師往生兜率天，玄奘大師往生兜率天，窺基大師感夢造上生經疏，憨山大師夢昇兜率天……等等事蹟，最膾炙人口的是，近代高僧虛雲法師上升兜率天受教的事蹟。

辛卯年三月初三虛雲法師一百十二歲，師病重時，卽趺坐入定，閉目不視、不言、不食、不飲水，唯侍者法雲、寬純日夜侍之，端坐歷九日，三月十一日早漸倒下，作吉祥臥，侍者以燈草試鼻官，氣已絕矣！診左右手脈亦已停矣！惟顏色如常、體尚溫，十二日早微聞呻吟，旋開目，侍者告以時間，師曰：「我覺才數分鐘耳」，語侍者法云曰：「速執筆為我記之，勿輕與人說，啟疑謗也」，師從容曰：「余頃夢至兜率內院，莊嚴瑰麗非世間有，見彌勒菩薩在座上說法，聽者至眾，其中十餘人係宿識者，卽江西海會寺志善和尚，天台山融鏡法師，岐山恒誌公，百歲宮寶悟和尚，寶華山聖心和尚，讀體律師金山觀心和尚及紫柏尊者等。余合掌致敬，彼等指余東邊頭序第三空位。阿難尊者當維那與余座靠近聽勒菩薩講「唯心識定」未竟，彌勒指謂余曰：「你回去」余曰：「弟子業障深重，不願回去了」彌勒曰：「你業緣未了，必須回去，以後再來」並示偈曰：

識智何分　　波水一個　　莫昧瓶盆　　金無厚薄

性量三三　　麻繩蝸角　　疑成弓影　　病惟去惑

凡身夢宅　　幻無所著　　知幻卽離　　離幻卽覺

大覺圓明　　鏡鑑森羅　　空花凡聖　　善惡安樂

悲願渡生　　夢境斯作　　劫業當頭　　警惕普覺

苦海慈航　　勿生退卻　　蓮開泥水　　端坐佛陀

以下還有多句，記不清了尚另有開示今不說。（取自虛雲法師年譜）

咱們觀察當前人心的趨向，時代的潮流應該是要宏揚彌勒菩薩淨土，這是應時和應機的時候。而佛教界對彌勒法門，兜率淨土看法如何呢？近代高僧太虛大師和慈航法師都是極力在推行彌勒法門，而印順大師、星雲大師等也是極力闡揚彌勒淨土法門，星雲大師演講集第一集中說，咱們要往生西方的極樂世界，必須斷欲才能蓮華化生，但是彌勒淨土是不必斷欲就可往生，要到極樂世界，需要經過十萬億佛土，但彌勒世界就不必那麼遠，彌勒淨土和咱們這個世界一樣，同在欲界天離咱們很近，因此往生這個淨土也就比較容易，所以我們說它是一個離我們最近，修行非常容易而又能普及一切眾生的世界。

印順法師稱讚彌勒淨土法門，其偈讚曰：

正念彌勒尊 　求生彼淨土

法門最希有 　近易普及故

見佛時聞法 　何憂於退墮

無論是修念，禮佛念佛總要有一特定的佛為我們的歸依處，才能信心堅定，佛與我們特別有緣才能護持我們，不會退墮。這雖然是對三寶功德，因果定律還缺乏深澈的信解，但也確是眾生的常情。釋迦佛大慈大悲，為此曾經說有「正今彌勒尊」、求生彼「彌勒淨土」的法門。彌勒菩薩，為釋迦佛法會中親蒙授記的此土未來佛，現在，生於兜率天，兜率天有一特別區，稱為兜率內院，凡是當來下生成佛的，都先在那裡，從前釋迦佛也是這樣。兜率內院是一清淨莊嚴的淨土，彌勒菩薩經常在那裡，為無量大眾說法。過了一個時期，彌勒菩薩要來這南閻浮提成佛，那時我們這個世界，已轉為淨土了，在這彌勒的人間淨土中，三會龍華化度無量眾生。因為彌勒來世間時已經是淨土，所以，咱們一貫弟子，就是要做彌勒下生之前的舖路工作，所以如能發願往生兜率淨土就能見彌勒菩薩，將來又隨佛下生人間，見佛聞法，這當然會向上勝進，還憂什麼墮落呢？這是釋迦佛慈悲所開示的，出自於彌勒下生成佛及彌勒菩薩上生經等。

往生彌勒淨土法門，比起十方世界的其他淨土，真是最為希有，最為穩當，這可以從三點去說：

一、近：彌勒現生兜率天與我們人間本同一欲界，同一欲界論地點是最近的，不像十方的其他淨土，總是要過多少佛土。論時間，生於兜率內院，不久就會到人間來，不像往生其他淨土，不知要到何年何月才能再來娑婆渡生。

二、容易：兜率淨土與將來的人間淨土都是欲界，所以只要能歸依三寶清淨持戒，如法布施，再加發願往生，稱念南無當來下生彌勒佛，就能往生兜率淨土，不像往生其他淨土非「一心不亂」不可，一心不亂就是定這是不太容易的。

三、普及：往生彌勒淨土，不一定要發菩提心、出離心，就是發五戒、十善增上心的人天善根，也能隨願往生，在兜率淨土及當來人間淨土，彌勒尊是普應眾機，說人天法，說上乘法，說菩薩法，人人能稱機得益，在見佛聞法的過程中，自上增進，漸化人天根性為出世根性，化二乘根性為大乘根性。西方淨土連「二乘種」性都「不」能往「生」還能應人天根性嗎？所以勒淨土，才是名符其實的三根普被，廣度五姓的法門，最適合娑婆眾生的修學。（取自勒淨土真義闡述）

星雲法師和印順法師都讚揚彌勒淨土，是易修的法門，比念佛的淨土法門容易，但是佛教界為何不能普遍來推行彌勒法門？我想可能是與咱們一貫法門有關係，因為彌勒菩薩是被一貫法門尊稱為祖師的，一貫弟子認定的金公祖師，就是彌勒來轉世。而佛教界不願承認這個事實，佛教界認定，在梁武帝時的善慧大士（卽傅大士）是彌勒來應身的。佛教界也認定，梁貞明三年的布袋和尚就是彌勒菩薩的化身，此乃根據梁貞明三年丙子三月，師將示滅於嶽村寺東廊下，端座盤石，而說偈曰：「
彌勒真彌勒，分身千百億，時時示於人，時人自不識
」偈畢安然而化。如果佛教界肯定布袋和尚就是彌勒化身，豈能否定咱們一貫法門的金公祖師不是彌勒應身，既然可以應化傅大士、布袋和尚，為何不能應化其他人呢？難道忘記彌勒所留下的偈「彌勒真彌勒，分身千百億」，如果佛教界不相信布袋和尚就是彌勒化身的話，為何在各寺廟的案桌都供奉布袋和尚，咱們現在的老祖師形像卽是布袋和尚，其若不是彌勒現身，則布袋和尚跟各寺廟有何淵源呢？有那麼多的和尚，為何一定要供奉布袋和尚？若否定金公祖師不是彌勒化身，那如何肯定布袋和尚和傅大士是彌勒的化身呢？布袋和尚是彌勒化身，這在佛教界是已經公認幾百年了。佛教界會否定一貫法門的金公祖師是彌勒現身，乃是根據佛經的記載，要等到五十六億七千萬年之久，彌勒才會來娑婆世界。以佛教所說，現在是末法世間，在這短短幾十年的社會，可說是道德墜落，無惡不作，若以因果而言，很多人都已走入畜生道了。而社會色情的污染，很多人得了AIDS，以佛教盡心在教化眾生，而這社會尚且還是販毒、色情、搶劫犯濫，那何時才能達到佛法的理想淨土呢？釋迦佛至今才二千五百年，人心已墮落至如此地步，那麼五十六億七千萬年漫長的時間要用什麼法來挽回人心，使其恢復本來面目呢？等到五十六億七千萬年後，連氣層都有可能不存在了。目前科學家已證實，阿拉斯加的臭氧層已破一個大洞，太陽直接射到地球，現在人的生存也都成問題了。所以這五十六億七千萬年，應係佛的一種比喻，或是另有其它的含意，相信佛所說的不會有妄語，恐怕是咱們誤會其中的含意了，因在佛經中往往有很多地方是以不可思議的數字來引述的。

現引賢愚經第十二，來予佐證；
在會一切大眾見佛世尊授彌勒記「當來成佛猶字彌勒」各皆有疑，欲知本末。尊者阿難，卽起白佛：「彌勒成佛復字彌勒，不審從何造起名字？」佛告阿難曰：「諦聽著意，過去無量阿僧衹劫此閻浮提，有一大國，王名曇摩留支，領閻浮提八萬四千國，六萬山川，八十億聚落，二萬夫人綵女，一萬大臣。有一小國豐樂，是中國王名波塞奇。時弗沙佛，初出於世，在此國中化導眾生。波塞奇因為有很好的因緣，所以，領導諸臣，來佛所供養佛陀，及服務修道僧眾的工作。因為過份熱忱，所以抽不出時間來朝見大國國王曇摩留支，以及獻上貢品，因此國王派遣大使來責備波塞奇，波塞奇將實情告訴這位使者說，國內的東西都已供養佛陀了，現在沒有剩下東西供養大國國王了，使者回國後將詳細情形稟告，國王就領兵要來打小國。時曇摩留支卽與群臣往至佛所，是時如來大眾圍繞各悉靜默，端坐入定，有一比丘入慈三昧，放金色光明，如大光聚。曇摩留支遙見世尊光明顯赫，明曜踰日，大眾圍繞如星中月。為佛作禮問訊如法。見有比丘光明特顯，卽白世尊：「此一比丘入何等定？光曜乃爾！」佛告大王：「此比丘者，入慈等定。」王聞是語，倍增欽仰。言此慈定，巍巍乃爾！我會當習此慈三昧，作是願已志慕慈定，意甚柔軟，更無害心。卽時請佛及比丘僧：「唯願迴神，往到大國。」佛卽許前，剋日當往。如是阿難，爾時大王曇摩留支者，今彌勒是，始於彼世發此慈心，自此以來常字彌勒。

在這世界有歷史記載的，中國是最古老的國家之一，但有歷史也只不過五千多年，但上段說的大國，統治八萬四千小國，而且是在此娑婆世界，到目前為止世界也不過只有一百多個國家，這難道是娑婆世界萎縮了？所以，關於數字有些地方可能是咱們會錯意了，其所說的世界是不是在說依報世界或正報世界，若是說正報世界，身心世界有多少國呢？一個意識就是一個國王了，咱們一天中究竟起了多少念？相信數也數不清。所以，以正報世界是可以解釋的，但若以依報世界則根本沒辦法說，此八萬四千的小國，到底是什麼年代的呢？所以，五十六億七千萬年這個數字實有待詳加稽考，再者，有兩萬天人又是怎麼說呢？在佛經中說轉輪聖王有一千個小孩（寶積經），而文王總共才一百個小孩，到底經中是要說理的方面或事的方面，這真是聖意難測。不過我們很清楚看到，釋迦佛至今才兩千多年就已經變成末法了，那麼來漫長的五十六億七千萬年，要用什麼法教導眾生呢？佛教為何沒想到這問題，卻一再否定一貫道法所說的呢？故實際上，強要依文解義，實難契玄旨。

以佛所說的修學必須達到七地、八地以上的菩薩，才不會退轉，像蘇東坡的前生是和尚，但換個身就不一樣了，是否仍會再修道或再出家當和尚都不一定了，所以修學人務要超越時空出去，跟道才能相應，而且不可被彌勒的名號所限，才能體會真正的意思，一貫道弟子應該明白，彌勒就是慈心，如果咱們能慈心，則卽刻可見彌勒，若沒慈心則永遠見不到彌勒，有慈心就是彌勒，彌勒就是慈心。從釋迦佛後到祖師出世這段時間是要如何渡眾生呢？咱們一貫道法就是以這個「○」引出每人真正的彌勒出來，而不是佛教所指的形相方面。佛教所占世界人口並不比歐美的天主教徒多，他們怎麼會相信佛教呢？故將來祖師出世絕對不是各教所指具某一定的形相，而是普普通通的人，但是，你問什麼，他就能答什麼，他憑著一貫真理，渡化世間一切眾生。

法久成弊

阿難尊者，一日入竹林聞比丘誦偈曰：「
若人生百歲，不見水流鶴，不如生一日而得見之
」，尊者為之正曰：「不然」，佛云：「
若人生百歲不解生滅法，不如生一日而得解之
」於是比丘聞告其師，其師曰：「
阿難老昏矣吾語是也
」，異日尊者復經竹林，見比丘誦偈如前者，詰之，聞述其師言，因念愚痴難化而入三昧。真是所謂的「
水久蟲生，法久成弊
」，佛法雖分成三期，正法一千年、象法一千年、末法一千年但世尊滅渡後，未曾多久卽已如此，何況是五十六億七千萬年，故快慢已不是問題了，重要是自己能不能了悟，就算彌勒佛降生在咱們身邊，是否可以替咱們了悟？是否可以替咱們了生死？師尊師母是活佛，在世時，其身邊很多人又如何？世尊雖有三十二相，但在大英博物館中之畫像與常人何異？所以，佛和凡夫的差別只在於心。很多人信仰佛教，但這五十年內，其教徒的增加，不及一貫弟子增加的數目，目前台灣的一貫弟子，差不多是幾百萬人，而佛教界不斷用媒體在傳教，但成長並不是很快，概因宗教若要普遍被接受，其法必定要適合時代的需要，就如藥沒有貴賤，能治病就是最好的。佛法雖是眾生所需但真能適合時代的，可能不多，現今工業的社會，生活忙碌沒有時間研究，做任何事都求迅速而較不想動腦筋，雖都想超生了死，但能看破世間法的人，實際上卻又不多的。經典雖是玄妙，但若沒符合時代需要，玄也變成不玄，妙也不妙了，就算能了解，但是知是一回事，行又是另外一回事，學佛的人，若沒離開貪瞋痴，還是痛苦的眾生。

在中國儒家跟每個人都有切身的關係，因為儒家闡明經世，也就是住世法。咱們從小灌輸儒教的思想，尤其是四書中的大學、中庸、論語、孟子等篇深植人心。在大學、中庸篇中，主要是說人之天性，而論語、孟子是教導做人處世的道理，立教的宗旨是盡人道合天道，以儒家的思想成就忠臣孝子的，不計其數。本著人倫的倫理以達到齊家、治國、平天下，卽是依著儒家的思想三綱領，八條目來達成經世的宗旨和目標。無奈天時轉變，社會變遷，法久成弊，儒家的教法淪為爭取仕途的工具。甚至，有一些理論是不適合現代的，比如說，以前是君主時代，現在是民主時代，過去是講究三從四德，而現代的女性是不易接受的，現在的四書和道德經是一貫弟子才會去看，一般社會上的人已很少在說綱常倫理了。

道家老子的思想，由清靜經、道德經、莊子篇可以了知是住世忘世，以無為而無不為，為而無為，心無造作，樸素而不崇尚虛名。在道德經中說「棄智」，世人皆想從外學一些智巧，而紛擾清淨本心，所以，才說絕學、無知。而且老子強調知不知，學不學，「不知」是知之本體「○」，學「不學」是學本來現成不用學的，吃飯從嘴，聽聲從耳，這不必學的，出生本來就具備的見聞覺知，咱們學是要學見聞覺知之本體，而不是學見聞覺知，老子的思想是由體及用，能了解其意思的並不多，尤其現今的世代更難接受。工業社會投弄巧智，不斷吸收外來的知識，智巧顯耀於外，這都是有心造作，無法契合無為，是個爭名利的社會，不能了知無為而無不為，為而無為的住世忘世，遊戲人間意義。以前人們慾望少，只要先生賺錢，就能養活一家人，而現在是雙親家庭忙忙碌碌的為賺錢，卻仍不能滿足。再以吃的而言，有一餐數千元，也有一餐五十元，但無論吃什麼，明天上廁所都是一樣的，不過人們卻為著虛名跟排場，費盡了一生。

由生滅因緣悟入本心

凡是事物都有固定的循環變化，如天地間一年春夏秋冬的變化，於變化中產生自然的淘汰。當然也包括宗教在內，以佛教所說，這是緣生法，凡事有生就有滅，重要的是要能於生滅因緣中，也能體會不生不滅的本體，這個「　」若能清楚，自然不執生滅。咱們師尊師母卽是指點咱們超越生滅的，若這不變能夠掌握，則以不變應付萬變，才不會隨緣而變，現在一貫法門中變的人很多，原因是沒有掌握到不變的，一般道親開始修時很誠心，但成為點傳師或前人後就變了，原因是沒有找到不變的，若找到不變的，就會像道德經中說的，君王愈高的人，則愈趨下、愈誠心、愈慈悲，這才符合修道的意義。世間的一切皆在變化，一切皆在生滅中，一定要找到沒生滅的本體，這是咱們所要追求的目標。雖是事事物物，不斷在轉變，但確實有個沒轉變的本體「○」，其體性是空叫做性空。三千年前沒什麼麼五教，因為性空緣起，隨著時代要而產生五教教主，才有五教之名，及各教經典，由這個無名的本體而立經教，本體是沒有名字的，有了宗教之後，佛教才說其叫做「自性」，老子強說是「道」。你對小孩說自性、本心，他們不懂的，他們知道餓了就吃，當別人跟他說，這就是你的心，自此才說這是心。所以，「自性」和「道」是有文字，有宗教之後，才立的假名。五教是由這個「　」而緣起，但是這個不屬於五教，今天能跟諸位參考，也是由這個「　」流露出來，就如地能生萬物，但是萬物不是地，心生萬法但萬法不是心，但卻也脫離不開關係，這是因為體用互顯的關係。師尊師母傳這個「　」是宗教的本源，沒有名，宗教由其而立宗旨，宗教則以「一」或「•」來代表，這是代表用的意義叫做妙用，由體及用，體用不二，五教都是以一法為教化眾生的宗旨和目的。佛教是萬法歸一，道教是抱元守一、儒家是執中貫一、回教是清真返一、基督教是默禱親一，這是隨著時節因緣的不同及人情風俗的需要而說的。基督教的教化行於歐美，回教在中東，佛教則在印度和中土，而中國還有老子、孔夫子。雖然教化方式不同，但都是以一法為教化的宗旨，三世諸佛皆闡明一佛乘、第一義、一法，一法就是一理與一貫意義是相同的，各教都有共同的目標做宗旨。

一理、一貫在人而言，就是平等覺性、主人翁。因人類失掉一理，致使體用不能一貫，事理、心境不能平衡就有對待，有對待出來，就是二法，煩惱、痛苦皆由此出，因其變化無窮無盡，就愈無法找到本來面目，致使永久流浪生死。上天不忍故差遣五教聖人降世，指點人類本來面目，也就是一貫之理，這在各教的經典都有闡明，尤其佛教的上乘經典都是闡明一貫、第一義、不二法等，名辭雖不一樣，但意義是一樣的。可是一理、一貫一旦落於文字、言語後就跟實際的意義不同了，為何與實際的意義不同呢？當初見老前人時，老前人問：「
為何而來
」答說：「
為生死而來！
」老前人便說：「
你聲已出生了，已落生死
。」沒開口無法說出「一」，但開口則一就已經是二了。如在黑板上寫個「上」必然就有相待的「下」產生，寫個「左」就有個「右」之相待產生，故有相出來就有對待，落相就是二。

今天跟諸位說「一」這也是從二來，因二故說一，所以，執一也不對，「一」不用守的。有個「左」和相對的「右」才有中可說，所以，中也是因二所立之虛名。同樣的，色不離空，空不離色，如此在「空」也是中，在「有」也是中，故學經典不可學死法。有些人批評一貫弟子怎麼有資格來講金剛經，可是當法師批評人時，就有能和所，四相之心產生，有四相這就不是正法了，說法是不能有我摻在裡面，如此講者和聽者才能受益。由此可知，用開口和用寫的，是無法將「一」說完全的，但不開口也不表示沒有，在維摩經第九品入不二法中，爾時維摩詰謂眾菩薩言：「
諸仁者云何菩薩入不二法門，各隨所樂說之
」，會中有菩薩名法自在說言：「
諸仁者，生滅為二，法本不生今則無滅得此無生法忍是為不二法門
。」不二法是修學的目的和宗旨，由法自在菩薩開始說不二，至三十一位樂實菩薩都是各說自己的見解，用言語說不二，最後，維摩詰問文殊師利，文殊師利曰：「
如我意者於一切法無言默然無言、無說、無示、無識，離諸問答是為入不二法門
。」於是文殊師利問維摩詰，我等各自說已，仁者當說，何等是菩薩入不二法門，時維摩詰默然無言。一般是以言說，說不二。而維摩詰是以無言說，說不二。這問題是看當機，問時是問什麼，你就答什麼，貴在當機，否則過去宗乘也有留下公案，咱們一貫道法的當機和佛教所留公案的當機，又有何差別？這個差別乃在於當機或機後，因為在傳燈錄的已是語言文字，只可拿來破執著經語、經教的人，但已不再是當機了，咱們師尊師母則是叫你平心靜氣後的當下直指本來。維摩詰是默然示不二，咱們則可由師尊師母這一指的當機來體悟不二。文殊師利歎曰：「
善哉！善哉！乃至無有文字語言，是真入不二法門
。」當年老前人問：「
你悟道是怎麼悟
？」吾便開口答說了一些，老前人說：「
從未開口前去體會悟入
。」未開口前就是默然，維摩詰的默然，也是沒離開師尊師母這個「　」，這點若清楚後就能了解一貫道法的尊貴，確實使咱們省工、省力氣、又省時的。悟是要從未開口前，來實際體會當機的現量境，這才是最親切，才是最究竟的，否則，用說的大家都會，故一定要從師尊師母指點的當機悟入。偈云：

緣生諸法本來空　法法隨緣起滅中

惟有菩提無自性　無依無性卽真同

一般修學人部份都在緣生法中用功夫，開卷思議，或者用說的、寫的，這些都是動腦筋的，本來沒有這些事，這是緣生諸法。而不二法是指心性、體性，這是不干涉意識在裡面，雖沒離開意識，但不摻雜意識，但經教方面則相反，懂愈多愈好。比如說，種水果，水果不是從空中生出來，必需靠果樹成長，開花後才結果，如果這棵水果樹，很茂盛卻不結果就變成無用，猶如經典學很多，不能了解心性，等於學到的只是廢知識，多一些知解來污染心田，說超生了死的理論很多，到時候還是超不了生死。所以，修學人對於宗和教要多清楚，可說可講的都是緣生諸法，而咱們師尊師母直指的當機是屬於實法，故叫咱們二目要回光，由自己去悟。因此，對自己所學的實法或權法要能清楚，否則最後只好聽受因果發落，不能達到自己的理想。本體是不必學的，實際上，也無法可學，若是要學的就表示它不具足了，從外入的就不是咱們的本來了，所以釋迦佛才說：「
法本法無法，無法法亦法
」，但若是無法怎麼可以呢？六祖亦云：「
不知一法守空知
」，因此，對於法本法無法，無法法亦法，與維摩詰居士默然的意旨，到底是同是別？自己會一會！

五教聖人都闡明「一理」「不二法」，有言說卽是無言說、默然不二，維摩經於今還在，而法師亦還在說不二法，聽者要悟的亦是不二法，其他的經典，如法華經「
一佛乘
」，金剛經「
一合理相
」，楞伽經「
第一義
」，楞嚴經「
七處徵心
」「
十番顯見
」，這都是闡明不二法。而六祖云：「
不思善不思惡，正與麼時，那個是明上座本來面目
？」學的人雖然很多，但為何能體會到本來面目的人卻很少？原因乃在於說飽不飽，說見性不一定是見性，所以，理論跟實際不一樣，學人應該知道，音聲語言是權宜方便法，而貴乃在當機直指，若不是如此，則經典上亦說開悟見性，和禪師的數百公案，可說非常非常的多，皆說是直指，但若不是當機當下直覺離心意識的悟入，則任你橫縱各教，現百千億神通，也跟生死無干，所以，佛印禪師才開示：

頓破無明悟自心　功夫從悟弗尋音

語文聲色皆塵法　解得宗乘無字尋

這是佛印禪師以文字方式給修學人參悟，希望在句下能了解清楚。經教雖很多若沒著手去體會，久而久之，會變成修學知解，非是求超生了死，把明心見性，當作是呼口號一樣，沒實際實行，深悟體會了。

天主教化渡歐美，提倡信主，服從主，此信服若能開啟智慧，將信基督的主，反過來信自己的主，也就是自心，豈不妙哉，聖經中說的主和奴的關係，聖經中說：「
奴永遠是奴，不能為主，主永遠是主
。」

主　　奴

體　　用

身軀　影

有身軀才有影，因此影永遠不能變為身軀，奴也不能變為主，咱們必須了解各教的特色和說法。有一些前輩，不准後學看經典，當知咱們今天能求道，是過去各教給咱們種善因，故不可隨便批評各教。因為宗是直指本體，教是顯用，宗是佛心則教就是佛口，一貫法門和教是一體的。

回教的「真主阿拉」是無形無相的，但教徒因對宗教的狂熱，在中東有宗教戰爭，這便失去宗教的意義，違背真主阿拉清真的宗旨。

老子是說，清靜無為，崇尚自然，有無同觀，陰陽互根太極之理，無極無形象可說故只能傳太極，太極若能清楚，則「•」就是「○」，「○」就是「•」不二而二，二而不二，隨應用而不同，就如禪分如來禪、祖師禪這是在立場上，體用上，表達方式不一樣而已。所以，太極之理、一貫實義是聖中有凡，凡中有聖，陰中有陽，陽中有陰，陰陽不二，聖凡不二，以無為處事，則無事不通。奈何現今的世代，無為而為，只是口頭上說的，實行的人非常少，包括修行人，雖口說無為而為，卻要爭取領導權，口說的無為和實際的無為，要好好去體悟，否則跟超生死無干。現在世間爭名奪利，跟古聖先賢，帝王之相讓如何能相比呢？感嘆今日的社會，連里長都要競選，可能不久將來，連戶長都要選了。所以，若非上天普傳一貫大道，將來世間不知會如何？

在此年代看到七、八十歲和一、二十歲的小伙子完全是不同的生活形態了，目前科學雖是進步但道德卻墜落，做事都偏重在外表，宗教也偏重在學術性或文憑上，但這是否可換超生了死呢？可滅多少的貪瞋痴呢？萬法歸宗，由心入生死，必也由心了生死，並不是在學術上可了的，學術性只是幫助，猶如果樹枝幹，是助緣不是真正的目的。古德說修道修自心，心外求法是大愚痴，修道是重實際重實行，不是理論或形式上可達到的，所以，講道德仁義的人，並不一定有道德仁義的心，說和實際是不同一回事的，看過俞淨意公遇灶神記的事例，給我們修道者，就是最好的啟示。（請參見附錄四）

心淨則佛土淨

佛史記載，要等到五十六億七千萬年，彌勒才能來人間成佛，但我們想一想，彌勒是佛豈忍心讓末法世代的修學者沒有方向和目標呢？為什麼一定要等到五十六億七千萬年才來下生呢？根據佛史記載末法一萬年，那之後又是什麼法呢？佛經也說：彌勒降生時娑婆世界已經變成人間淨土了，如果沒佛住世的娑婆世界就會成就淨土，那麼，彌勒下生的意義又是什麼呢？尤其布袋和尚說：「
彌勒真彌勒，分身千百億，時時示於人，時人自不識
。」如果彌勒佛目前未降生，是在兜率天內院的話，則內、外院又如何分呢？心是無形無相，超越虛空，怎麼分內院、外院呢？故這應該從事和從理的方面去了解的。當事、理可以清楚時，眾生喜歡聽什麼就說什麼，說內院和外院完全是為凡夫所說的。經典分明是說佛性遍滿虛空一切處，所以，不可只拘於兜率天內院、外院，開悟見性後，可以超越三界，就不一定在某處了。所以要能了解所說的是指那一方面，禪宗是強調，心是佛、佛是心，心在就是佛在，因此說：「
有緣佛出世，無緣佛湼槃
」，由此，咱們就知道，彌勒是隨是隨地都存在的，心不是佛教徒專有的，心不屬於任何宗教。由此可見不久的將來，彌勒下生就不一定是以佛教的形象出現，目前的佛教徒，常有懮越感而排斥其他宗教，也排斥一貫法門，如果將彌勒下生是以佛教的形相，則其他的宗教，是否可能來改信佛教？佛教徒只佔世界的少數而已，信基督教的人還比信佛教的多，那麼憑什麼要歸依佛教。尤其，每一位教徒都自認其所信的教是最好的，那麼要那一教去歸那一教呢？唯一就是一貫實義不屬於各教，也不離各教，就像手掌與五支手指頭一樣，一貫實義是五教的根本，五教就是一貫實義的妙用，而本就是這個「　」。將來彌勒出現在世界時，應該是跟一般人一樣，咱們師尊師母也是一般人的形相，釋迦佛在大英博物館的也是跟咱們一樣。佛和眾生只是心的差別，而心不屬於什麼形相，也不屬於某一教的形相，因此任何一教的教徒，都會認為是祖師再來降生。而他可以隨類說法，隨緣說法，跟基督教就說基督教的話，跟佛教徒就說佛教的話。其實不必彌勒祖師，如對一貫實義有了解的人，則說佛教，說道教皆可以的，但其人並不屬於什麼教，所以彌勒祖師再來，不是屬於什麼教。因為依這個「　」為本，而有宗教之名，收圓之後又歸到這個「　」，由一本散萬殊，最後萬殊歸一本，由「○」。以數學而言，由零開始，最後還是歸零。所以，彌勒將來應該是不屬於什麼形相出來娑婆世界成佛的，否則世界的人豈不都成為佛教徒了，而其他的教徒又要趕到何處去呢？那麼佛法是平等的又如何說呢？因此對一貫真理了悟，則一切疑問皆可解決了。

由這個「　」的無言說，隨因緣而有這些語言文字，也隨因緣之所需要而有五教，借由文字語言來闡明一貫真理，這是要使凡夫眾生能了悟自心本具的一貫真理，也就是本心。但有了形相，必然是在生住異滅中變化，凡所有相皆是虛妄無實，包括世尊的色身也沒例外，最後有形終歸於無形，能有無互顯才叫做體用不二，這是道之玄妙。學人必需體會，因有變化方能顯出道之妙用，那就可以了悟於變化中有個不變的一貫真理，自然就不會分別教相。學人若能，身心一貫起來，何時何地非淨土，不是彌勒祖師來時才是淨土，必定正報淨依報方能清淨，若不是如此，則釋迦佛兩千多年前就已成佛在此娑婆世界，那目前的娑婆世界又是怎樣呢？不是說成佛後的世界會是如何如何的呢？怎麼才兩千多年世界就變成這樣子呢？故應該不是這個意思才對。淨土乃是指心淨則佛土淨，自心清淨則自己的世界清淨，一真一切真，一淨一切淨，將來彌勒降生時，因人的心清淨，所以，看起來一切都是清淨，也就是一真一切真，這樣比較合理。

諸位應該知道一貫卽是平等，身心不二的，唯有一法世界，才能成就淨土，一法就是一貫，如何證明呢？世間人雖然很多，事情也很多，若能同一條心，自然大家都很和氣，不會計較、爭奪，唯一是一條心。如果咱們人人能真正一貫常住，體用不二，則可恢復本來面目，就是咱們本身的淨土，不必等到彌勒祖師下來時才是淨土。就如心經所說的色不異空，空不異色，色空不二就是一真法界，道家是有無同觀，儒家孔子則說，吾道一以貫之。但末法的世代，依文解義，口說的不二和以經義來解說不二，跟實際的不二是另外一回事了。

六祖壇經的機緣品中，有很多的大德都是由學經典，知道文字般若和觀照般若後，再由祖師給予印證實相般若。六祖時，是先修而後得，而現在是先得而後修，時代不同了，先受用後分期付款，這是時代的需要，也是過往所沒有的。今天的工商社會，若不是用一貫真理，心卽是道場的修行方法，以目前的社會，誰有時間呢？故配合時代需要將根本這個「　」先給咱們清楚，然後依照這個「☉」去實證體用不二。六祖那時候的大德，由經學一直修，修到最後見六祖才當下直示這個「　」實相般若。咱們今天雖是先得而後修，分期付款方式，但若沒付錢，物品一樣會被收回去的。雖先得但若沒實修亦無法了生死的，就如告訴咱們高雄怎麼走，若不去走，則還是在原地，也是沒用處，所以，要了解其意義。六祖時，以修學大德的根慧，尚且要明師的點破，才能知經典中所顯示的不二法，一貫實義，何況咱們未後世代的人，豈易看經典就能了悟？若只是了解文字經教則與生死無干的，故從古以來，學經教必須經過，過來人的點破。師尊那時候，不讓人學經教，是因為時節因緣短暫，必需在短短的十幾年間傳遍大陸，故以宗門的性理心法為主。另外是學經教，苦不是以性理心法為所設定之目標，否則學到最後，會變成學佛教說佛教好，學道教說道教好。目前就是有些人，認為佛教比一貫法門好，忘咱們的宗旨乃是為了超生了死，不在於學識，所以學經典必須對一貫實義清楚的人來指破，才能受益。

現今一貫法門以直指心性的一指妙法，來完成過去三教在經典上所未能闡明的不二、中道、第一義的使命，假使不是有天命的明師，則誰能夠負此重責大任。此乃配合時代的需要，上天巧妙的安排，因為經教欠直指宗乘之體，而一貫法門雖直指心性，但不立聲教文字，故欠漸修之用，兩者能配合，則教有宗乘直指的本體，而宗乘有教的漸修之用，則可體用合一來化渡眾生，為彌勒誕生來舖路。

參考這些絕不是咱們誇耀自我，主要是讓咱們一貫道弟子了解，在大同世界來臨之前，自己要先做那些事情，待彌勒祖師降生，才能協助咱們祖師負起收圓的重責大任。

《附錄一》唐太宗李世民　結緣訓（約於民國四十六年）

浮生幻滅似蜉蝣　生也慈悲　死也慈悲

荏苒光陰如水流　日也難留　月也難留

輪廻顛倒永無休　那是盡頭　無有盡頭

富貴曇花水上漚　觀古王候　看今王候　　吾乃

南極老朽　　今又帶仙一位　　領

旨　特來結緣　天時不容緩　待群仙忙忙上船　吾先參叩

駕　　再令小仙表宣　壇前履歷敘述　以好掛號求玄　諸賢切要靜立

聽明仙所表宣　止竹筆吾且不示　令仙速速登壇　　哈哈　　止

曩昔身為帝王家 　貴比三春桃李花

飄飄輕風偉功業　淡淡行雲化萬家

治國安邦操心血　除邪平害動呵叱

半世富貴天所賜　貞觀平靖定中華　　吾乃

唐代　李世民　今隨帝駕　蒙母恩祖慈　來到法壇　兢兢百叩

皇 　再遙拜　慈母大人金安　壇前諸位均好　小仙頂禮壇前執筆

遵命一敘　表述履歷底端　勞諸前賢侍立　仙實惶恐不安　恭轉

玉衡始末一言　但希各位平心聽全　咳！

仙執機筆膽戰寒　眼觀神兵佈四邊　值日星宿排班立　毫光萬道直沖天

上帝令余始末述　開言心更感悲酸　仙本唐代一世子　先父史載乃李淵

當時中原紛紛亂　隋唐交接應斯年　先父開創帝王業　世民繼起挽狂瀾

運迫時交天助力　群英咸集共助肩　走南奔北赴沙場　平治邪亂救民難

一片治國為民意　感動蒼天順風帆　一統天下開帝業　重立大唐號貞觀

世民登基為民主　政行天下化塵寰　勵精圖治施德義　效法古代堯舜賢

二十餘載如一日　忠臣賢僚共患難　提倡仁風挽世道　化民歸正戒妄貪

官盡其職民盡樂　城市郊野鮮爭喧　一片熙熙安靖世　遍行四海到處安

貞觀之治世盡曉　佛法盛興亦其年　天助世民得平治　位居帝王蒙恩寬

因有貞觀微功績　生受榮華死升天　獨獲天恩之深厚　小仙思之愧萬般

今番又蒙天恩廣　隨祖金駕來法壇　特與諸公結緣會　敬請慈悲報母前

掛號登船期求道　得使小仙超氣圈　不趁此際登彼岸　末劫到此性靈捐

如今三曹共普渡　道降塵世挽劫慘　諸大仙佛齊助力　神人共駕救生船

行於四海生靈救　只為末劫八一殘　小仙氣界雖無疑　難躲罡風刷世間

罡風至時人物盡　小仙怎能脫此關　非求天道難脫苦　思之不盡淚漣漣

邇今天時已至此　浩劫堪堪到眉尖　無數仙輩群忙碌　各皆助道訪有緣

小仙亦是心惶懼　故而時懇祖駕前　數番懇求賜明路　掛名求道上慈船

今日得蒙恩無量　能有此番之結緣　惟懇諸公多搭救　替仙請乞慈母前

得能早日得指點　小仙盼望感恩寬　今求此處難再語　祖師令下命返還

小仙不堪悲悽甚　心中焦急似刀割　不曉何日登道岸　求點一步超氣天

叩懇諸公多心費　助仙求道早上船　此所盼望至祈禱　感恩滴水報湧泉

辭

駕　百叩於壇下　再叩　慈母無量安　別過諸公壇前謝　止機隨駕退法壇　

咳！　　退

《附錄二》

一貫道弟子中恭誦「彌勒救苦真經」者不乏其人，亦有若干前輩大力倡導後學誦其經文，卻不知在不解文義的情況下，每誦一遍卽要求皈依阿彌陀佛，甚或有藐視祖師之虞。今略舉經文中不妥之處，謹供諸位大德靜思：

1經文起首「佛說彌勒救苦真經　彌勒下世不非輕」，原為讚嘆彌勒下世之殊勝與難得，然則「不非輕」之義，以中文句法而言卽是「輕」之義，試問「彌勒下世輕」是讚嘆抑或貶低，文義甚明。

2凡一貫道弟子每日燒香必誦「南無阿彌十佛天元」，卽是要恭敬皈依無量慈悲應運的三天元首第十佛─彌勒佛，但此經之末卻是「南無天元太保阿彌陀佛」，卽是要唸誦的一貫道弟子皈依西方淨土之主佛─阿彌陀佛，一來阿彌陀佛並非當來下生應運之佛，二來遍觀諸經亦無以「天元太保」之號尊稱阿彌陀佛，況此經是「彌勒救苦真經」，經末必然是讚頌皈依彌勒佛，而非與此經主題無關的南無阿彌。雖然「理」上，是一物也無，何來名相分別差異，但就「事」而論時，則是不可混淆的，否則往生「西方淨土」就好了，為何還另立個「彌勒淨土」，故此經句頗有爭議。

關於上述疑問，竊以為與此經文成就方式有關，此經文是祖師歸空後一年（卽民國十五年）由接竅口述而成，在口語中將「不為輕」誤植為「不非輕」或輾轉失真所致亦有可能。另「南無天元太保阿彌陀佛」之阿彌陀佛，似應為「阿彌十佛」較為適宜。個中差異關係甚大，故有賴道中諸位大德卽時修正，否則豈不違此卷真經傳世之本意乎。

《附錄三》

天佛院超等亡靈余居萬　　降

天佛院中好修身　雖非極樂卻無塵

余居萬返東津地　降筆分明述前因

吾乃天佛院超等亡靈余居萬是也，今霄回堂會見諸大德，大家安好吧！

吾前生福建人氏，經商為業，家道小康，平庸過日，雖無造罪，卻無建功，今生轉世大潭善家，雖有求道，卻建樹不多，後在保安宮效勞，著造善書，當了堂主之任，雖無大功，卻是盡了職責，出版善書化人，在著完「大道圓鑑」之後，得本堂保生大帝慈悲，使我無疾善終，享年六十有六，沒後魂被保生大帝之提拔，到了南天學神所，經年餘之學習，可以為神職，此本為吾本人之期望，所以上天照吾所願，有一日在南天學神所聞南海古佛講經，始知當了氣天之神，雖得享有人間香煙，卻是福盡必再墜輪迴，回憶在生之時，有求道，故再請教古佛，要再轉入道門，但是已無可能，天意已定，靈歸氣天，不可能再入道門，後吾再三懇求古佛慈悲，後感動古佛，古佛出佛令一道，使我轉生台北善家，彌月求道，經過不久，一命嗚呼哀哉，靈歸天佛院為超等亡靈，因此吾歿後，家內四處請教神聖，均不能說，是此原因也。

願人間眾生對於求道之事，須要認真研究，方能進入理界免受輪迴之苦，吾因一時念頭錯誤，歸入氣天，以致再轉生一次，甚為危險，如果善家變故，回天卽難，今宵至此，時刻已到，不談家事，與家庭之緣，亦已盡，故亦不能再談，後會有期，再會！余回。

說　明：

此篇係摘錄自東津大潭保安宮所著之「天道勸世醒鐘」一書，看完此篇，給我們的啟示如下：

１一般修行者，要能往生彌勒淨土，全靠自力，卽修行的境界要夠，同時要能發愿往生。而身為一貫道弟子彌勒眷屬，只要自身不毀道敗德，身歿後尚可沾天恩師德，祖師愿力加被，回歸理天，聞經聽法，繼續修學。其殊勝可知，故不可輕忽！

２雖有求道，但若離開道場，到寺廟去行善化人著書勸世，但時日一久，迷失了自己是一貫道弟子彌勒眷屬，則身歿時，忽而隨他去，也就無法回歸理天，雖能到氣天享有人間香火，但是福盡仍再墜六道輪廻，隨業受報，不知來生又是何物？誠屬可怕！

由此可知，一念錯誤天淵之別，不可不慎！故余居萬借機重回保安宮降筆，以本身所遭遇的實例，勸仍在堂中服務的道親及人間眾生，要對求道事，認真研究，莫再步其後塵也！

《附錄四》

俞淨意公遇灶神記
（白話）　—取材自仁化出版社

文昌社　明朝嘉靖年間，江西有一位名叫俞都的讀書人，博學多聞，十八歲就通過縣學的考試，當上諸生而且在縣學裡求學的時候，考試的成綪都名列前茅。由於家境貧窮，所以在家開館授徒。並且和同學十餘人組織了文昌社，專門提倡惜字、放生、戒淫、戒殺、戒惡口等事。

窮困潦倒　本來，俞氏自以為多年來力行善事，從此應該可以一帆風順，可是誰知道參加了七次考試卻都名落孫山。而且，更不幸的是，俞太太生了五個男孩，卻有四個夭折或病逝；僅存的第三個兒子甚聰秀，左足底有雙痣，俞氏夫婦疼愛有加視為寶貝，但是有一天，這個八歲的兒子在街頭玩耍，不知何故，竟然走丟了。俞氏夫婦生育有四個女兒，但也只有一個活下來。俞太太哭兒女，因為傷心流淚過度，把兩眼都哭瞎了。而俞都也因為連遭變故，潦倒終年，貧窘更甚，家境越來越惡化。

俞氏捫心自問，自認為沒犯什麼大過錯，為什麼卻慘遭上天的責罰？心裡越想越不甘心，年四十歲後，每年年底送灶君的時候，俞氏就把自己的委屈寫成奏疏，在灶神前面焚表，祈求灶神能將自己的委屈向上天稟告。如是數年，但情況依然沒有改善，俞氏仍然潦倒終年，一貧如洗。

到了四十七歲那一年的除夕夜，俞氏夫婦兩人及一女，淒涼的坐在床邊，正在為往後的日子發愁的時候，忽然聽到有人來敲門的聲音。俞氏夫婦心想：「自從家境變得如此貧窮潦倒以後，已經好久沒有人來我們家了。這會是誰呢？」開門一看，結果是一位穿著整齊、鬚髮半白的張姓老人。他說：「我剛剛自遠地而歸，聽到你們憂愁的歎息聲，所以特地過來想慰。」俞氏見這位老人不像一般的凡人，就對他特別恭敬，並將自己的不幸遭遇告訴他，說自己生平讀書積善行，但至今功名不成，妻子不全，衣食不繼，且把歷年來所焚的灶疏，讀給老人家聽。

意惡太重　老人聽完，回答說：「其實，我了解你家裡的事，已經很久了。都怪你平日為人過於高慢，惡念頭太重，喜歡貪圖虛名。你每年年底的奏疏，滿紙怨天尤人，一點也不曉得自我反省，就隨便亂批評上天賞罰不分。你知道你這樣做已經嚴重冒犯了上天嗎？恐怕你會厄運連連，遭受天罰不止這樣而已！」俞氏一聽嚇了一跳，辯白說：「聽說冥冥之中，纖善必錄。我一生誓行善事、奉行條規已經很久了，難道這都盡屬貪圖虛名嗎？」

張老先生於是回答說：

「就拿你條規中惜字這一款來說：你的學生和你的那些知交輩，嘴巴裡說要愛惜字紙；可是，卻都用舊書的紙來糊貼窗戶、包東西，有時候甚至還拿來擦桌子。之後，雖彼此告誡說，不可以將用後的書紙丟到垃圾桶裡，要燒掉，才不會弄污了這些字紙。你天天親眼看見，可是你卻沒有勸誡他們。你只偶然在路上看見被丟棄的字紙，把它撿回來燒掉；僅這樣做，算什麼愛惜字紙呢？（惜字是對聖賢教化的敬意）

還有放生這件事情：

文昌社中每月放生活動，你只是隨班奔逐，因人成事，如果沒人帶頭倡導，你也只是浮沈混過而已，其實
慈悲之念
並未動於你心中。而且，你還自己天天吃葷，難道你吃的那些蝦蟹動物就不是生命嗎？（素食，也是放生）

至於
戒口過
一節，你更是罪業嚴重。

你學問好，語言反應敏妙，聽者常傾倒於你。當你出口時，心中亦自知有傷厚道，但於朋談慣熟中，表面上是談笑風生，其言語尖酸刻薄，無形之中已經造下無數口業，怒觸鬼神；暗中被記錄的口過，已不計其數了：（隨風乩笑，不能禁止，舌鋒所及，怒觸鬼神，陰惡之註，不知凡幾？）

然而，無知的你，卻還自認為自己是個寡言厚道的君子。

你欺誰啊？欺天地神明嗎？

最後談到戒淫：

你雖無邪淫實跡，但每次你看見人家女子漂亮的時候，總是色咪咪的盯著人家看，心裡面胡思亂想，你以為神明不知道嗎？今天你之所以沒有做出妨害風化道德的事，只是因為你沒有那個邪緣相湊合罷了。如果有機會可以和那些女生在一起的話，你會是「魯男子」那樣的君子嗎？而你還好意思說：「終身無邪色，可對天地鬼神！」？真是狂妄啊。

你看看，連這些你特別要求自己不能犯的條規，都是這個樣子了：其他的事情，就更不必提了。

慎獨　每年年底，你所寫的奏疏，上天都有看到：而且，也派了日遊神，來觀察你的善惡。可是，觀察數年之後，卻發現你沒有什麼善行可記！只見到你在私居獨處的時候，是滿腦子的貪念、淫念、嫉妒念、偏急念（性氣偏狹躁急）、高己卑人念、憶往期來念、恩仇報復念：高慢，懷恨、和不滿等等的髒念頭。

這些種種意惡的壞念頭，常常出現並固結在你的心中，點點滴滴都被神明給記錄下來。天罰日甚，你逃禍都來不及了，又從何祈求福報呢？」

俞氏聽了老先生的話以後，驚愕惶恐悚然，緊張的倒伏在地上，痛哭流涕的哀求老先生指點迷津救度災厄。

老實行善　老先生可憐他無知，就告訴他說：「你讀書明理，亦知道慕善為樂，當聞一善言時，也不勝激勸：當見一善事時，也不勝鼓舞；但旋過旋忘。信根原就不深，恒性是以不固，故平生善言善行，都是敷衍浮沈，時做、時不做，何嘗有一事踏實呢？

再加上，你心中盡是各種髒念頭與壞想法「滿腔意惡，起伏纏綿」，卻還想奢望上天賜福給你，這就好比種了遍地的荊棘，卻癡癡然望收嘉禾，這怎麼可能呢？

要想上天賜福，從今以後記得：

所有的貪、淫、嗔、妄想諸雜念要收拾乾乾淨淨，一心只向善。若有力是能行的善事，不圖、不務名、不論大小難易，踏踏實實，耐心行去；若力量不能行的，亦要勤勤懇懇，使此善意圓滿。

做善事時，要本著兩個原則：第一是忍耐心，第二是永遠心。

切不可自惰，切不可自欺，久久行之，自有意想不到的效驗。

速速勉力特行，或許還挽回天意！」

老先生說完，就走進廚房，在灶子前面消失不見了。

俞氏這才知道，老先生原來是「司命之神」─ 灶神，特地來指點他的。俞氏趕緊焚香叩謝。

淨意　因，就在次日元旦，依照灶神的指示，拜禱天地，痛改前非，力行善事。自別其號曰：「淨意道人」，誌誓除諸妄念也。

剛開始的時候，仍然是雜念紛飛，不是疑惑就是懶惰，一天混過一天，依舊浮浮沈沈。於是，就在家堂所供觀世音菩薩像前，叩頭流血，敬發誓願：「願善念真純，善力精進。倘有絲毫自寬，永墮地獄。」每日清晨，虔誠誦念「大慈大悲觀世音菩薩」的聖號一百聲。

從此：

一言、一動、一念、一時，都如神明在傍，不敢欺瞞放肆。舉凡一切有幫助於人、有利於物者，不論事之巨細、身之忙閒、人之知不知、力之繼不繼，皆歡喜行持，委曲成就而後止。

隨緣方便，廣植陰功，而且以敦倫、勤學、守謙、忍辱，與因果報應的故事，逢人勸導教化。

同時，每個月初，俞氏會將上月所行所言寫成奏疏，在灶神前面焚表。

持之既熟，俞氏的功夫漸精：動，則萬善相隨：靜，則一念不起。

如是，三年。萬曆二年，年五十歲，適遇張江陵任相國，為子擇師，眾人交口推薦俞公，張相國敬俞公德品，就聘請俞氏去訓導兒子。萬曆四年，俞公赴京鄉試，次年中進士。

有一天，俞公謁見楊內監，楊公令五子出拜，這幾個孩子都是楊公從四方領養的，其中有一個孩子方年十六歲，看來很面熟，問他籍貫，是江右人，說小時候誤入糧船，還依稀記得姓氏和村里，俞公非常訝異，請孩子脫左鞋，一看果然有兩顆痣，俞公大叫道：「這是我兒！」楊內監也感到驚愕，就將子歸還，隨俞公回到家裏，俞公奔告夫人，俞夫人撫著孩子痛哭，血淚迸流，兒子也大哭，奉著母親的臉給她舔眼睛，俞夫人雙目竟然復明了。

俞公悲喜交集，就辭去官職，張江陵相國敬重俞公，厚禮相贈而還鄉，俞公回鄉後，為善更為努力。後來他兒子長大成婚，連生了七個孩子，能承繼著門第書香。

這篇文章，就是俞公訓勉其子孫，
勉勵他們改過行善
的親身經歷。俞公身享康壽八十八歲的高齡。眾人都認為是「實行善事，回天之報」啊。

Source Colophon

Chinese source text from taolibrary.com (善書圖書館), Category 52, file c52042.htm. Accessed March–April 2026. The site states: "歡迎轉載，上傳，翻印，流通" — "Welcome to reprint, upload, reproduce, and circulate."

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