善书图书馆

 

 

一、道是什么

 

原来这个道就是吾人之本性，儒教谓之良心，佛教谓之金刚，又称为菩提心。道教谓之生死之门，又曰谷神，总而言之，即是性理也，名称虽是不同，其实则一也。按这本性，来自无极理天，在天谓之理，又谓之天命，赋与人则谓之性，又谓道心，良心，循此性（良心）而行，即谓之道，故中庸云〔天命之谓性，率性之谓道〕这个性本属无形无象，无声无臭，不生不灭，不增不减，似空非空，似有非有，实非笔墨所能描写亦非口舌所能形容，此即大道之实体也，实体无相乃妙有之真相，非尘世之有声有色有名相之假相也。道德经云〔道可道非常道，名可名非常名。〕

 

老子曰，无名天地之始〔即象○〕有名万物之母〔即象一〕道大无名〔强名曰道〕道大无形强以圈形之，圈者一之静象，虚理一团，道之全体，一者圈之动象，一本散于万殊，道之达用，圈动一生，一缩为点〔˙〕点伸为一〔○圈，一，点〕实为动静伸缩，变化无穷，〔放之则弥六合〕曰一，〔卷之则退藏于密〕曰点，大而无外无所不贯，小而无内无所不包，弥纶天地包罗万象，万灵之主宰也。故曰〔天地虽大不得此妙道不能成，人物虽灵，但不得此道不得生〕，可知道即理，理即性，性即是良心，良心即是佛，佛性即是本来面目也。这个性理妙道，虽各自有，但人人有而不知其有，日用而不知也，失本求末，道难明矣。故曰〔知此道者可返本还源，成仙成佛，迷此道者，坠入轮回苦，变为阴鬼〕，这个道是还先天不二法门之路径，这个性是维皇上帝的独生子，这个良心是人人率性作事，名为道心也。

 

诗曰    大道无形共无象      一条大路透天庭

识透道体把道访      回天觉路在眼前

无声无臭功至极      不生不灭理周全

显出真良明德性      代天宣扬化善良

 

 

 

 

二、道与教的差别

 

〔道〕是性理的本体，就是无极真理，赋与人为性，故之〔性理〕亦即是〔良心〕这个性理乃吾人之天根，性命的大源，生既由如是来，死亦应如是处去，正是生死必由的真经正路，乃万古最神秘的〔性理真传〕口授心印的秘宝，若不受

维皇上帝的天命，应运来传此道者，不论任何仙佛圣人都不敢妄传，乱泄这个性理真道的奥秘妙窍。所以真经不在纸上，儒教的四书五经，佛教的金刚经，老子的道德经五千言，清静经，黄庭经等，处处虽有藏着这真道的奥秘证明，但不得明泄，都是言在此而意在彼。若不得受命的明师来指授真传，点开妙窍，阐明真理的奇秘者，任你什么名儒硕学，亦无法可以发现其奥秘呢，这样的微妙，这样的宝贵，这就是道的真面目了。

 

〔教〕者，乃属道的外围工夫，就是由道所发生之万法，万行万端用来教化于世人，是为〔道〕之用也。道者为体，教者为用，如树木根源为道，枝叶为教，故曰，五教同源合一理也。佛教曰明心见性，万法归一，道教曰，修心炼性，抱元守一，儒教曰，存心养性，执中贯一，耶教曰，洗心移性，默祷亲一，回教曰，坚心定性，清真返一，五教的起源宗旨皆一也。一者何，乃是独一无二的真理天道也。万物万类万数，皆不能离一，离一则不成，一者道也，乃常而不变的真理也。孔子曰，〔吾道一以贯之〕，教即是积德行善，修心养性，备将来可得出世入道之基础的教化，故曰，〔修道之谓教〕，〔教〕属在各教中的显教，就是普通的教化，使世人修心炼性，诸恶莫作，众善奉行，以匡齐人心勿使其恶化，得为一世之善人，备其将来，得以享受来世之福报，所教的是平等道义，不论何人皆可以知道，可以方便加入信徒，佛教所谓平等法门者也。经书上所有的明载，人人得易知之处，就是属于平等法的教化。经书中还有暗藏真机奥秘，表面上似乎言在此，其实而意在彼之奇秘很多，若不得明师指传，得了无上正法，任你怎么聪明伶俐，亦难知道其奥秘，子贡曰〔夫子之文章可得而闻也〕是〔教〕，〔夫子之言性与天道不可得而闻也〕是〔道〕，这就是道与教的差别了。教是常有，道是非时不降的，道是有隐有显，道在隐时，任你有盖世英才，聪明特达，兼之博通古今，学富五车的贤士，亦无法可以得着这真道。因为这道是非时不降非人不传的，有降劫时才有降道，教是常有的，无降道的时，这教原是有的，有降道的时，这教也是有的，因为这个教，乃入道的基本教化，所以道不离教，教不离道，道若离教则道的门前便可以罗雀了，教若离道则为旁门左道不成善教了。

 

道与教，到底其效果，又有什么差别呢？

 

〔道〕是可以超生了死，脱轮回，返本还源达理天，躲凶灾，脱劫难，解冤孽，消罪愆，改命运，出苦海，真有不可思议的妙处呢，故曰〔天上天下唯道独尊〕岂是虚言的吗。

 

〔教〕是教化世人渡世的法则，人道的典型，修心养性的方法，入世为人的仪范，造与家的栋材，涵养世间的道德器，教人改恶向善，循规蹈矩，作盛世良民，享来生的福报，预作将来出世入道的基础，所以这教亦是不可以一日无的，这就是〔道与教〕的效果之差别处，所以不论在什么宗教信仰的兄弟姊妹，既明道是教之本源，由教而入道的基础，必须大开智慧，再进一步求道以明佛性，了解生从何处来，死后归何处去的大乘法，才有日常修养修持之目的。

 

天道如大海，广阔而深大，不分大小百川千河，不管清浊污水，皆容入大海，更有妙法，便其澄清而归一味也，时值三期末劫天道普传在世，亦不分宗教与人种，不分富贵贫贱，皆可得求大道，可传授万法归一的定静止处也。是善男子善女人，立起大志不耻下问求上进吧！

 

诗曰    大道普传在世间      速访明师把道求

若不深究归元理      无常一到无路归

 

 

 

三、道与人的关系　

 

道者理也，在天曰天理，在人曰，本性、良心、性理、一刻亦不得离开此道，一离道就是拔本塞源，性命不保了。怎么说呢，因为这个性理真道，乃是万灵之天根，性命之生源，万汇之根底也，若果拔了本绝了源，其根既断，其枝末还能茂盛吗？还有性命可言吗？自数千年前，中庸已有证明，〔道也者不可须臾离也可离非道也〕。故曰，道者理也人必由之路也，人依乎道德，如火车在轨，如轮船在水，如飞机有气，若果火车离轨，轮船离水，飞机离气，则险象丛生，人若离道在社会为法律制裁，在阴司受阎罗之裁判，则坠入轮回，四生六道，转变不息，苦海无边。故言，既有人类之生，必有道德之立，如无道德，便无生存，这实是可定言矣，然道之与德，并非学来之识，无须待求于外，本属人人之固有，道是自性之体，德是自性之用，道是我们的本来面目，德是我们的当然行为，假若，我们能率自性之自然用事就不必再加什么勉励作用之美名，讲什么〔修道〕论什么〔立德〕，而总是正常无奇之人生品行了。故曰，这自性即是道德之定律，是任何人也不能逃避的，根据此义，自性既是道德，那么〔良心〕当然亦即道德了，是以人人都说自有良心，既有良心，即当无条件的行施道德。由此看来，凡是自承认是个有灵性的人，就不能不承认无良心，既有良心之人，亦不能不承认无道德，故灵性不可一时离良心不可一时无，那么道德岂不是一时也不能脱离的吗？所以道德实是人类生存之要素，经常的表现于行。住。坐。卧。之际，和潜藏于衣食住行之间，无形中遂成正常生活上之正律了。故道德本是与生俱有人人同体的东西，绝不新奇怪异，亦非曲折难行，只是要明白大道而已，孔子曰，〔君子守死善道〕〔君子忧道不忧贫〕〔君子乐道〕曾子得之〔战战兢兢一日三省己身〕。颜子得之〔拳拳服膺终身弗失〕，以此观之道与人有密切之关系，惜乎，世人置之度外孔子叹曰，〔谁能出不由户，何莫由斯道也〕。

 

诗曰    大道本来自身有      迷人不知向外求

道本灵根身主宰      速访明师参妙玄

 

 

四、何以必要求道

 

如前所说，道本自有，德由自发，道为人之本性，为性命之根源，道既为人之本性，在人身中，就是人人所固有的怎么又要求道呢？这个性已赋在人类万灵的身上。虽在人身中，其出入也并没有形象之可见，其来去也没有声响之可闻，故不论何人都是日用而不知，有而不知其自有也，尤其人生自降世以来既六万年之久，世世不是在酒色财气场中计较，就是在名利恩爱中费尽精神，为了满足人生，以血心用事，精气不守，道德不讲，性燥心粗，气质暴戾，狼贪骄横，放肆妄为，巧诈放纵用尽心机，使尽精力，自专恣意纵情，精神愈趋而愈乱矣，从此虚无妙道之性理，道心，被欲蔽情封，一生总在梦中，似睡非睡，似醒非醒，孽海认作爱河，地狱当作乐园，流连忘返，天堂视为无所有，尘世当作其本家，以真认假，以假认真，世世如在醉乡，只当实情，所谓本心迷掉者即此之谓也。孟子所以为世人哀之曰，〔人有鸡犬放则知求之，有放心而不知求，哀哉〕此性，此道，此良心，虽是人人所固有，但人人各不知其自有，是以放失而不知求。可知世人已把本性良心放失，而不知求者久矣。自是以后，世人就把这个性道本心，有如歧路亡羊，莫知所之，概不知求了，终致认贼为父，以血心当作本心，一任他之肆无忌惮，胡为乱作，而不知检点，从此日日造罪招愆，结冤造孽，因果牵缠，轮回不了矣，人心不古，道德沦亡，未曾有的大浩劫由是发端了，从今而后世人一概，都是在苦海中求生活，向地狱寻死路，当初来时那条正路，已经没有人问津了，所以这条真经正路，遂至茅塞而不通，天堂乐国的门前可以罗雀了，孟子所谓〔山径之溪间，介然用之而成路，其间不用则茅塞之矣〕即此之谓也，世人为了放失本心，不知那里去了，甚至这条真径正路，又被荆棘阻塞不通，所以无有法儿，可以找回这个性道本心了，因为这样的缘故，所以必要求道，又必须要修道者，就是这个原因也。那么求道呢，就是要找回放失之本心，人类所失去之自家宝，寻到至善地，便是找到自己之真我。修道是怎样，就是要能修复及找回这条的正路呢，若不求道不能明白本心的来源止处，亦不能知本心放失的原因，及被锢的地方，求道后由此处可止定修道之基本，与立德之方向，故修道立德者，必当先以求道作先决条件也，所以必须求道修道，才能救回本心，回归故乡极乐国，使吾们的主人翁。（灵性）重见天日，拜见

老 ，欢会龙华，何等的美满啊。可是这个天道若无

老 的天命，特降真道授命于明师，指传这个〔性理真传〕点开妙窍，阐明万古奇秘的心印正法，那么任你贤过颜闵智胜范增，亦是无法可以知到这个性理妙道的来源处──玄关善地，便难知道其奥妙了。可知，道即理，理即性，道即是良心，良心即是佛，要超生了死，脱出轮回，躲劫避灾，成佛成圣成仙者悉由此道也，道之宝贵，不用说而自明矣。所以释迦不慕太子之贵，入山修道，妙善不贪宫主之荣，出家访道，轩辕亦须拜师七十二，孔子求师问礼于柱下，神光立雪少林断臂示诚，所以古圣贤，绝尘离世，抛妻离子，苦修数十年者，皆为求此性理真传之大道也。

 

诗曰    不知到底一归何      是以神光拜达摩

立雪少林为何事      只求一指躲阎罗

 

又曰    时至三期白阳天      普渡三曹好佳缘

明师应运东西奔      四处设坛点妙玄

奉劝有缘急惺悟      速求大道明本源

领受天上三秘宝      诚心修持成圣贤

 

 

 

五、得道有四大难

 

一、人身难得

人身难得，人为万物之灵，性藉此身以存，身藉此性以生，真不离假，假不离真，真假打成一片，心经云色不异空，空不异色，藉此身以超此性，借假修真，苟无此身，此性可以超之，无此假体，何以修真，此即爱此身也，尤其人在尘世，若是不谨慎，造罪造孽，罪孽已深重，来世变作六畜，一失人身，难以闻道也，故人身难得者此也。

 

诗曰    万劫千生得个人      须知前世种来因

此身不向今生渡      更待何时渡此身

二、中华难生

 

中华难生者，道乃至中至正，至善至美，不偏不倚，大公无私的，居于亚洲，亚字为白十字也，天地之枢纽，中央戊己土，真中的至善地，我大中国自古以来，称为中原、中国、中央、中华，中也者天地之大本也。盖因我中国，位在地球之最中心，有一高山，古昔称为须弥山，以后称为昆仑山，日本译作〔ヒマラャ山脉〕是全世界的最高峰，故称谓世界之屋梁，全球的地脉，悉从此昆仑发源的，昆仑上对天河，河水倒下昆仑，而通黄河瀛海，黄河流域，地质多黄土，黄河之水，始终浑浊而黄色，若中国圣君出，或将降生圣人之时，才有澄清数日，以显瑞征，按此黄河，透昆仑通天河，乃位天地中央戊己土，属黄之佐证了。我国既位居天地之中心，是以

维皇上帝，创造宇宙，降生人灵万类，自然先从中心点之中国着手也。人类的进化，确是我中国为最先，文物的发明，亦是我中国为最早，上天降真道，每期都是降在中国，为道德之渊源，真道发始之地也。欲求真道若非生于中华，犹如缘木求鱼的了，故曰中华难生也。

 

三、三期难遇

 

三期难遇者，三期末劫也，亦为三阳开泰，劫泰并行之谓也，即青阳、红阳、白阳之转运也。然道非时不降，非人不传，譬如人之患病垂危，必延之于医药，药应病而服，道应劫而降，届此三期白阳应运，三期末劫，三灾八难齐现，九九八一末后一着，七七四九，日夜难分的未曾有的大浩劫已临，大地万灵万物的未日已到，空前大险象了，非真道不足以救拯，故无极老 ，大发慈悲，为救万灵，不惜秘宝，在末劫末日的来临，前特降真道，拯救三期灾难中之众生，若非三期白阳应运，欲求真道是难上难也，故曰，三期难遇也。

 

四、真道难逢

 

真道难逢者，三期真道降在庶民火宅，大开普渡，人人有份，个个能得，这个好机会，人身、中华、三期，虽幸得到，还有一难就是第四难这个〔真道难逄〕，这一关了。真是〔三幸还易得，尾关正是难〕试看现在中国的人数以数亿计，其数不是不多呵，三幸不是不得呀，，然而逢真道者，实若晨星，寥寥无几，这是什么缘故呢，为造罪过深，前生冤孽深重，债主要来乱本心，八德零落，酒色财气迷窍，名利恩爱缠身，道根已斩了，或在此三期普渡中万教齐发，有不少邪教左道，或借佛名迷众，或不守佛规而偏歧路，假者贸贸皆是，真道不二法门，皆在火宅直指真传，若无三生有幸，祖上余德皆易信入旁门外道，或流于迷信也。故曰〔摸着根的成佛祖，摸不着根的瞎修行〕又曰〔世间最难得者人身也，人身更难得者道也〕真道非佛缘深厚，祖德荫泽之人，实难遇之，故曰真道难遇也。

 

诗曰    人身中华最难生      三期真道更难逢

今得人身闻大道      务必早修早超生

 

六、求得大道有什么好处

 

道者路也，乃是要回天堂归根还乡之正路，而不是凡尘世之马路，更不是颠入苦海之迷路，亦不是坠入轮回之末路也。这条正路，在那里呀？悟者近在目前，一步可以直超，迷者远在十万八千里，经千万遍的轮回，还是找不出这条正路，虽几万年亦行不到的最奇秘的路呢。原来这条正路，是在吾人的本性中，来自理天的，来时在理天谓之无极真理，赋来人身中乃谓之性，故曰〔性理〕，来时既由如是处来的，去时应向如是处去的，这就是人人生死来去必由的真经正路，所以又称之曰〔道〕者就是这个缘故了。孔子曰〔谁能出不由户，何莫由斯道也〕即此义也，换言之就是求回本性之天理良心者是也，孟子曰〔学问之道无他，求其放心而已矣〕，如果求得着这个〔真理天道是有什么好处呢〕？

 

（一）可以超生了死

 

超生了死是什么意思，就是超出阴阳，跳出五行，脱轮回登极乐，免了生生死死在苦海，万劫不能翻身。何以必要超生了死呢。因为这生死皆不是好的事，阳世阴府皆不是好的去处，庄子所以说〔我本不愿生，忽然生在世，我本不愿死，忽然死期至〕生生死死真假莫辨，流浪生死，苦海无边，释当时弃王宫之贵，为了生死一大事因缘而出家。可知世间并非乐土，生死皆非好事，生在阳世也是活地狱，死在阴司也是死地狱，生死总在地狱苦海，阴阳两地皆非善地，活地狱死地狱，皆非乐园，也可以知道了，故欲求了死，先求了生，欲求了生，必先超生，欲超生须求道。若受明师直指大道，得授〔性理真传〕，及神印佛记无字口诀，则地府抽丁，天榜挂号，脱离阎君，不落无常之手，超升天堂极乐，免再降生尘世，受这阴阳轮回，四生六道转变之苦，此所以必要超生了死者此也，若不届三期末劫。真道不降，欲超生了死是难上难矣。佛经云〔踏破铁鞋无觅处，得来全不费工夫〕诚哉斯言。

 

（二）可以改恶向善

 

去邪归正，求道才能找回本性良心，始能知道人心，有真有假，真的就是本性良心，亦即是元神，假的就是血心人心，即识神是也。世人每一兴念，悉涉贪私偏邪，每一举动，皆属阴险狠毒，皆因本性良心，悉被欲蔽情封，不得出现，一任血心人心之识神用事，所以然也，所以必须求道，才能求回本心，生发妙智慧，才可以照见是非曲直，善恶邪正，转识为智，守正远邪，所有作为，皆依中道，本性为师。故孔子曰〔三人同行必有吾师焉，择其善者而从之，其不善者而改之〕此言本性良心即吾们的良师，举凡有所作为，依此良心做去，则万无一失了。所以求道才能真正改恶从善，去邪归正，诚然有之。

 

（三）可以消祸劫，解冤孽

 

祸劫冤孽皆由人自造的，因为人人放失本心，弃了八德血心用事，所以作为悉违反良心，不合天理正道，所以结冤孽，造因果，殃连祸结，久而久之，遂酿成古今末曾有之大浩劫者；皆由世人失道故也。祸劫冤孽，既因放失本心失道的原因而酿成的，所以必须求道，求回本心，才可以消祸劫而解冤孽者明矣。果能求得良心正道回来，自然知道祸劫之所由来，冤孽之所由结自能悔既往之过失，诚心忏悔，极力行功立，德以偿宿孽愆尤，自然冤解孽消，无有牵缠，且从此后，一意一念，悉依本良心为主，一举一动，悉依八德是遵，那能再结孽债，再造劫因呢，似此新仇不结，旧恨无存，身心清净自然祸劫冤孽不解而自解矣。但现值三期末劫世，人类应受此番的清算，若有求道者，改恶向善，去邪归正的善人，不论何处遇灾难，真诚用三宝护身，自有神圣之庇佑。上帝的恩典，可以了脱生死劫煞矣，故必须早日求道修道也。

 

诗曰    修道无别修　　只要识路头

路头若识得　　生死一时休

 

 

七、何谓三期末劫

 

自开天辟地，以至天穷地尽，其间谓之一元，一元有十二会，一会有一０、八００年，共十二万九千六百年为一终始，每会因气象变迁，而有数期之劫运，现在午会告终，未会始起，自开天以来约六万余年，已有三期之分。第一期曰，青阳期，应于伏羲时代，劫名龙汉水劫，劫数仅有九劫，由燃灯古佛掌理天盘，道降于君王将相，是为龙汉初劫，救渡二亿仙人成真。

 

第二期曰，红阳期，应于文王时代，劫名为赤明火劫，劫数加倍，为十八劫，由释迦文佛掌理天盘，道降于师儒，是为赤明次劫，亦救渡二亿真佛子成道。及至本会为第三期，曰白阳期，应于午未交替之际，劫名为罡风劫，人心败坏更胜以前，故三灾八难，一齐降临，九九八一劫谓三期末劫，道降儒门，由弥勒古佛掌理天盘，道降于庶民火宅，大开普渡。每期道劫并降，降道拯救善信，降劫收杀恶孽，劫由人造，道因劫降，道宏则劫消，故弘道所以救劫也。先天老 的原灵，有九六降在世间，青红二期四亿回先天，还存九二原人，这一回三期末劫，要救回九十二亿残灵，为此

皇 特降真道，普渡三曹，大阐佛法，但此时人心离道太远，众原子生生死死，贪恋红尘假景，迷失本来性灵，既不知从何而来，复不知寻路而归，愈沉愈迷，愈迷愈坏，人心不古，世风日下，道德已不讲，日日在报纸上看到杀人而不稀奇，色情失礼乱伦而不知耻，不孝不义而不知悔，你争我夺，造成社会黑暗，人心险诈，迷昧太深，已远极点，因之酿成空前未曾有之大浩劫，名曰三期末劫。在此三期

白阳劫中，道传庶民，要渡救众多的原人，诚非容易。

 

上天慈悲，复差青红二期成道的四亿仙佛，尽下南阎，飘散九州，借母投窍，修真养性，助天行道，代天宣化，为救度众生，日夜不分，物力财力人力牺牲，为这三期收圆事，各立功果，待至收圆，有功定果，修道者可享清洪双福也。故仙佛云，这一次，三期事，骜天动地，不管，仙或是佛，倒装下世。重建立，三期功，依功定果。不管人，或是神，为道而办，仍然是，不差移，特赐品莲。不分你，前世仙，或佛或神，不分你，前世人，或或鬼，这一次，三期劫，重立奇功，皆可成仙佛祖，返回理天。

 

 

诗曰    天运迭转末三秋      三灾八难遍地流

九九浩劫谁能脱      救世惟凭一贯舟

 

 

八、真道天命道统

 

真天道必有真天命，天命者

维皇上帝之明命也。道统者，单传独授，一代传一代，继往开来的真道不二法门也。自伏羲一画开天，造先天八卦，为大道降世之始。伏羲为第一代道统祖师，后传第二代神农，第三代轩辕，第四代少昊，第五代颛顼，第六代帝喾，第七代帝尧，第八代帝舜，第九代夏禹，第十代伊尹，第十一代商汤，第十二代太公望，第十三代文王武王周公，第十四代老子，第十五代孔子，第十六代颜子曾子，第十七代子思，第十八代孟子，为东方十八代，代代相传，单传独授之真天命道统祖师也。孟子以后，道脉西迁，心法失传，儒脉泯灭，究未得继续道统，业经盘转西域，释门接衍，释迦牟尼夜睹明星证无上觉于菩提树下，拈花单传给大弟子迦叶尊者，为第一代，第二代阿难尊者。第三代商那和修尊者，第四代优婆鞠多尊者，第五代提多迦尊者，第六代弥遮迦尊者，第七代婆须密多尊者，第八代佛驮难提尊者，第九代伏驮蜜多尊者，第十代祖胁尊者，第十一代富那夜奢尊者，第十二代马鸣大士，第十三代伽毗摩罗尊者，第十四代龙树大士，第十五代迦那提婆尊者，第十六代罗睺罗多尊者，第十七代僧伽难提尊者，第十八代伽夜舍那尊者，第十九代鸠摩罗多尊者，第二十代闇夜多尊者，第廿一代婆修盘头尊者，第廿二代摩拏罗尊者，第廿三代鹤勒那尊者，第廿四代师子尊者，第廿五代婆舍斯多尊者，第廿六代不如蜜多尊者，第廿七代般若多罗尊者，第廿八代菩提达摩尊者。直指心法至二十八代，达摩祖师。梁武帝时，达摩奉天命西来东土，真机妙法，复还于中国，谚所谓〔老水还潮〕也。自达摩入中国，真道乃－脉相传，达摩为初祖，单传给神光二祖，三祖僧灿，四祖道信，五祖弘忍，六祖惠能，单传至六祖，衣钵已止传，有南顿北渐之称，其时道统暗传火宅。

 

有诗曰           释家从我绝宗风      儒门得我正法通

三期末后收圆事      正心诚意合中庸

 

六祖惠能又单传给白马二人为七代祖，从此道转火宅，八祖罗蔚群，九祖黄德辉，十祖吴紫祥，十－祖何了苦，十二祖袁退庵，十三祖杨还虚徐还无，十四祖姚鹤天，十五祖王觉一，十六祖刘清虚，此为红阳道运圆满，道转白阳，弥勒应运，路中一为白阳初祖，奉天命应运大开普渡，大阐玄机，弓长子系为白阳二祖，继续办理末后－着，三曹普渡，万教归一，按此道降世，均系应运而传，三代以上传君相，一人而化天下，为青阳期。三代以下，传之师儒，三教继续而出，各传一方，为红阳期。现值三期末劫，世风颓坏，浩劫流行，不有天道挽救普化世人，不能转为尧天舜日，于是道降庶民，真法普授，得之者人人成道，个个成佛，为白阳期也。

 

诗曰    大道单传一脉存      口传心授妙法留

有根有基善缘子      找寻祖根归正流

 

又曰    大道阐发圣脉传      敕令三佛办收圆

若还不求真天道      历劫千生身难翻

 

 

九、大道宝贵何以暗渡

 

宝玉深藏，瓦砾外露，这是尽人皆知的，真道之奥秘，真道之宝贵是天命为主宰也，有隐有显，有明有晦，有降有收，有时济渡，有时涅槃的，若在隐晦的时候，不论如何，都不得知道这道是啥奥秘，道与人有什么关系，有什么好处。若在明显的时候。

上天才将真理奥秘泄出，使人人得知道，道的玄妙，道之宝贵，道之来源，道的止处。若逢降道之时，就是要来济渡众生，上天才降真天命，特命佛圣掌教，又授命于明师指传这个〔性理真传〕，使修道者个个知道道的真根出处。才能朝向这目的地进修，人人知道这个性理的止处，才知由这根本心地修起。若天命收起，道在涅槃的时期，任何掌教的佛圣，都不敢越过雷池一步，绝不敢再传，不敢再济渡一人呢。就是明师亦不敢指授此〔性理真传〕。所以这道一旦天命收起来以后，不论如何，也就难以再求这个真道了。所谓〔有缘遇着佛出世，无缘遇着佛涅槃〕就是说有缘者，就能遇得着天命降道，佛圣济渡众生的好机会，无缘者，就是遇天命收起，道已止渡，这是无缘可以求得真道的意思，所以三期难遇，欲求真道者，须要趁这个三期，真道降世，若错过这个机会，再要遇三期普渡，必待之，后元会，十二万九千六百年矣。

 

若问主宰这个〔道的隐显收降或涅槃〕之无上主宰者是谁？尊曰：〔明明上帝无量清虚至尊至圣三界十方万灵真宰〕是也。名之曰：〔无生老 〕，〔无极老 〕是也。

 

诗曰    惟道独尊我独尊      生克制化老身分

三界十方 为主      养育圣凡一灵根

 

真道是

明明上帝的明命所降，宇宙间的一切，万事、万理、万物，为天地人物，日月星辰，山河江海，风云雨露之造化主，故曰〔天上地下惟道独尊〕，中庸云〔道也者不可须臾离也，可离非道也〕，孔子曰〔朝闻道夕死可矣〕〔君子死守善道〕，可见这个道，就是无上的尊贵了。这个道，因有此无上之尊贵，所以人得之，则成佛，成仙，成圣。羽毛鳞甲，万灵得之，亦可修成人体，仙风道骨。木妖石灵得之，亦可成精，变化无穷。是以真道，不得妄传，严秘不泄，所以真经不在纸上，故谓无字真经，若不受过。无极老 的天命，应运普传者，不论仙佛圣人，都不敢乱传，惟恐泄漏天机，秘宝妙法，被匪人，或精灵，所窃，将来祸世殃民，为害不浅，假使不肖份子，故逆天命胆敢妄泄天机者，必遭天谴雷诛之果报，绝不是儿戏的。只因真道有这等的利害关系，乃有〔真道〕与〔教化〕明暗之分别明施教化，暗传真道之分流，〔教化〕是不论何时，何地，何人，皆可传教的。〔真道〕是非时不降，非人不传的，子贡曰〔夫子之文章可得而闻也，夫子之言性与天道不可而闻也〕。可知孔子杏坛设教，也是明传教化，暗传真道是无疑的了。释迦把这真道欲传迦叶，以〔拈花微笑〕，暗点妙窍，把这个至尊的天道传给迦叶尊者也。五祖，弘忍，欲传真道给六祖惠能以三更授法，不令人知，当以袈裟遮围，不令人见，亲为指点，皆是明教暗传也。盖因这唯一无二之真道，若非有夙根深厚之有缘者，实难闻得此真道的，兹值三期末会。

 

上帝特降真道，大开恩典，不论官民士庶，皆可以闻此道矣，实千古未曾有之大法缘也。惟愿全世界的兄弟妹们，趁此佳期幸遇，切勿错过机缘。根基深厚得求真道者，切望大展宏愿，真修实炼，内功外果，相辅并进，成圣成贤，成仙成佛，在此时也。未闻道者，不论中外，不拘种族，不别宗教，切勿固执门户之成见，常怀圣贤之心胸勿使科学之醉心，自夸万能而自是。须知天地至理固常有，而教应运而有变，天运循环无往不复，际此旋乾坤之秋，宏道昌德之日，正法重明，真儒复兴，五教合一，万教平收，天运大转机之期，人心大觉惺之候，可成圣果之大机运了。特望各界兄弟姊妹，放开容言之量，丢掉固执，偏见之私，速求真道，求回本心，还本来面目，广种福田，积功累德，解脱冤债，了脱轮回，登彼极乐，超九玄七祖，才可谓之克肖令子。切望人人，通权达变，因时制宜，切勿胶柱鼓瑟，不知权变，刻舟求剑，固而不通，认蹄作兔，执杆为鱼，苦守枯株，终无所成，及至〔缘会一错过，好机不再来〕。到那时才知道，迟了迟了，悔之晚矣。

 

诗曰　千年铁树开花易      错过普渡再遇难

奉劝善信三期子      趁机速修上天庭

 

 

十、求道后修道之功夫

 

大道之修行，昔时出家修行，如今三期末劫真道降世，救渡原人普渡三曹，特明师降世，指授〔性理真传〕，又命千佛万祖，齐下东林，代天宣化，大阐性理心法，明示真修实行之功，直由性理入手，不用抛妻离子，放弃家庭，绝尘避世，在家夫妇子女可以同修，父不失于慈，子不失于孝，夫妻不失于义，兄弟不失于友爱，不论士农工商皆可修道。先天大道固必须进修办道，后天事业亦可以营谋，为半圣半凡，一面修道，一面进行各人工作，无论何界，均不妨害其职业，如此容易，如此简便，这乃是。老 爱子心切，大发鸿慈，大开恩典，使吾们不论任何，都可以修道，不论妇女文盲，亦得超生了死，脱轮回登彼极乐，使文人士子，勤求学问，可以列真儒，希贤，希圣，成仙成佛，似此良机，千载难遇，惟愿善信，得道者，速即修道。修道功夫，为成己成人，成己即修身，自己改过忏悔，一切行为，要合乎理。成人即渡人，自己得道须将道理宣扬，令诸亲友，亦明道义，同登天道，人人改过，行为均合乎理，中庸云〔率性之谓道〕修身也〔修道之谓教〕渡人也。代天宣化，渡人为外功。改过迁善，修身为内功也。值三期末劫来临，天时紧急，重外功轻内功，外功圆满，内功自成，故修道以行外功为先，而身不修，不能齐其家，其家不可教而能教人者无之。成己始能成人。正己始能化人，则似又行内功为先，总之大道之功夫，要在内外不分，动静无二，无内无外，可内可外，知行合一，常应常静，即此便是不二法门，大道之真功夫也。

 

诗曰　万古奇缘奥妙多      三期末劫开天科

三元运会龙华选　  考拔佛子证大罗

 

十一、修道立德

 

德能感天地鬼神，能移风俗人心，可知至尊者道，至贵者德，孔夫子曰〔德之流行，速于置邮而递命〕，老子曰〔元始祖气也，无形无象，无名，强名曰道〕人何以要修道，修者治也，道者路也，路不治则不通，道不修则不成。有道必有德，子曰〔克己复礼天下归仁〕，仁者德也。所谓仁德。周易曰〔成德〕大学曰〔明德〕论语曰〔修德〕司马曰〔积德〕孟子曰〔尊德〕修道若不立德，冤不消，孽不解，就得道亦难修，就修道亦难成，子思曰〔苟不至德，至道不凝焉〕，仙佛曰〔道要德培，孽消清，不然魔考严〕，所立之德有三焉。

 

（一）心德（二）身德（三）口德。

 

心德者，存心慈悲淑世，公平心，心敬天地，念念体圣贤，尊长上，孝父母，待人无骄，无矜，对众无怒，无怨，此即为心德也。

 

身德者，品行端正。修持谨慎，有模有范，中矩中规，修饰质朴，日用俭勤，拜佛虔诚，接物谦和，事上恭敬，待下礼仁，先行后言，此乃立身之德也。

 

口德者，总要言语益人为要，常谈果报，格言劝人，常解圣经，善书警世，不言则已，言则言道，言德，言功，言果。不说则已，说则说经，说法，说玄，说妙，此则立口德也。

 

诸君果能依此，身体力行，不患不能成功结果耳。但道有旁有正，而德有真有伪，不可不辨焉。正与真者，言行相顾，真者正，是道是德。旁与伪者，口是心非，旁者伪，是贼是妖。故曰，有道无德，道之贼，有德无道，道之妖，又曰，有功无德便成魔，有德无功道难成，道德两全，仙佛根苗矣。

 

诗曰　明德亲民日日新      良知格致圣机真

五常八德时遵守      莫顺人情积恶因

 

 

十二、圣凡分别

 

人生天地之中，有清必有浊，有善必有恶，有君子必有小人，故此分出圣凡两路。

 

凡路者，心心都是谋食谋穿，念念都是为妻为子，不在酒色财气计较，亦在名利恩爱里营求，日间谋财，夜间谋色，使了奸贪诡诈，用尽暗算阴谋，是是非非烦烦恼恼，此事未过，彼件又来，不顾天理良心，只顾爽心乐事，造罪造过，结冤结仇，生也不知，死也不觉，寿无百岁，狂思千年，直到精枯神瘁，无常来勾，方将财产掷抛，妻子离散，空持双手，去见阎君。阎君计罪，照笔施刑，受尽痛苦千般，又罚轮回，多转投生六畜，万劫千生，难得人身，此是做凡事，行凡路，受此苦报也。

 

圣路者红尘看破，道德认真，能斩开恩枷爱网，打破利锁名缰，跳出财色关外，躲脱是非场中，投进善门，皈依学好，忏悔前愆，清口守戒，扫除十恶八邪，精严三皈五戒，体仙佛之心为心，法圣贤之行为行，正心诚意，修道立德，舍财舍力，办果办功，修到果满功圆，必有丹书下诏，超升天界，不为佛，亦为仙，不为圣，亦为贤，永证西方极乐胜境，此是做圣事修圣路，受此福报也。大丈夫，是君子，必须超凡入圣。

 

诗曰　未悟师渡悟自渡      上清下浊分两路

修身正心定主见      效法圣贤还故乡

 

 

十三、办功修果

 

办功者外功也，修果者内果也，外功内果，修行不可缺也，古人云，有功无果按无足，有果无功自不全，又曰，功圆果满脱壳飞升，由此观之，功虽圆，果未满，还要再修，或果虽满，功未圆，亦要再办，必修果至八百，办至功足三千，方谓功圆果满也，三千功者，天道之功办一千，世道之功办一千，人道之功办一千也。然办字，左右皆辛，其中有力，谓舍身舍力，办此外功也。夫人道之功者，乃他人有饥寒，我以衣食济之，他人有困难，我以财物赈之，或赠药施茶，修桥补路，或助丧葬，种种利人之事，办够一千。

 

夫世道之功者，现当末世，人心变常，杀盗淫邪，无恶不作，奸巧诡诈，无所不为，大则作乱殃民，小则忤逆犯科，有德有财者，宜以身教人，能言能说者，宜以口化世，印善书，唤醒顽徒之迷，谈道谈德，办够一千。夫天道之功者，兹当三期末劫，普渡大开，诸佛诸祖，立愿度人，人数未齐，慈航未满，一要人力办道阐道，二要财力设坛铺张，故此分出，内办，外办，调办，苦办，助办，替办，以便人而安量力而行，协普渡助收圆也。

 

（一）内办者乃在佛堂内，铺张打理，殷殷懃懃，克己和众，迎上接下，不辞艰辛，即为内办也。

（二）外办者，立志穿州过省，开荒阐道，引众调贤，同登道岸，即为外办也。

（三）调办者，不拘何方道场。果是我类，倘有不方者调之使方。不圆者调之使圆。不夸己功，不矜己能，此为调办也。

（四）苦办者，如助上人出外办道，一切内外事务，各样帮忙，听从差遣，不辞勤劳，即为苦办也。

（五）助办者，如本方有佛堂，或财力不敷，人力不足，有财者舍财，为堂中应酬，有力者舍力，为道中效用，不分彼此即为助办也。

（６）替办者如贤良有志兼善，欠缺人力，诚心舍财助道有能力者，领去开荒，渡转原人，大家均之有功，即是替办的，如此直办去，足一千，此谓之三千功也。外功足三千，八百果自圆也。

 

诗曰　先天大道在世间      修道由人成由天

不肯加功前进步      时至后悔枉叫天

 

十四、修道依法行持

 

国有国法，家有家法，道有道法，各当依其法，守其法为要，治国者，不依国法，国必乱，治家者，不依家法，家必败。办道修道者，不依道法，道必不成。譬之工艺小术，制造各种器物，若不依规矩法则，皆不能成方圆之器皿。何况佛道，超凡入圣，修性炼命之大事也。若不依法行持，怎能修得成功证果乎。我们投进佛门，领受先天大道，又领

老 慈航，受佛恩慈悲甚厚，总要遵佛规守礼节，以天命要重，佛法要尊，善言为宝，普渡为心，志向要高，斋戒要精，规矩要严，行持要好，榜样要正，度量要广，品行要端，处事公平，忍，让，谦恭，敬上爱下，遵师重道，认祖归根，低心下气，克己和众，不拿身份，讲道论德，教愚化众，不吝才学，竭力尽心，调贤引众，不辞劳苦，辨魔认道，从正辟旁，耐魔耐考，有始有终，舍财舍力，办功办果，成己成人，若夫好胜贪高，抢功夺果，胡作乱为，败道伤风，执着愩高，独行傲众，不遵佛规，另立宗旨，灭祖欺师，弄是说非，伤道害众，私心偏见，投魔信邪，畏难苟安，好闲贪懒，繁华奢侈，食美穿新，一切痛改前非，时时遵规守礼，办功方是真功，修果方是实果。法则时时都要留心作去，收圆之日，龙华之期，骑青鸾，跨白鹤，超上瑶池，逍遥天界。脱离轮回，高证莲位，永不投东，再不下生，与天同寿，与地齐年，九玄七祖亦同登极乐，同享清福，超生了死也。

 

诗曰    三期应运开科选      蹈矩守礼学圣贤

去邪归正日三省      真修数载证品莲

 

 

十五、受得苦中苦，方为人上人

 

世人若未明理，皆贪的是乐，求的是福，只图荣华富贵享受。反之厌的是苦，所以日夜奔波以求其乐，汲汲以求其福，却不知乐中有苦，福中有祸也，乐愈多苦愈深，福愈多祸愈大，例如，富家子弟，生于富家，宠爱过甚，要一奉十，未尝经历艰难辛苦，不知父祖的经营苦楚，每日吃山珍海味，穿的是绫罗纺丝，夜夜饮宴，秦楼楚馆，携妓宿娼，乐而忘归，可谓乐矣，岂知好景不常，有出无入，坐食山崩，一刹那间，床头金尽，或染恶病梅毒，娇滴滴的莺声，忽变为迅雷的逐客令，前是大爷大舍，今是落魄丐儿，到此时，乐已不知那里去了。或官居极品，位至三公，一人之下，万人之上，堂上一呼，堂下百诺，声声赫赫可谓乐矣，试看齐桓讧，阴人作崇，奸人朋比，尸作虫窝，臭闻数里，殿堂作战场，身尸无人葬。或在位离了德政，万民怨，或国事多端，日日烦心，夜夜忧虑，其乐何在，福在那里，这不是乐极生悲吗？乐极生悲，苦尽甜来，古今明言也。释迦大智，悟出世间一切皆非我，有立志弃太子之荣贵，离别父母妻子，孤身隐遁山林，为求大道脱出苦海，千里遍求明师，餐风宿露，卧雪眠云，或独坐荒山，苦修数十年，可谓苦矣。妙善公主，不恋宫主之贵，何仙姑不贪范石之富，甘愿闭门苦修。历受种种考炼，以金枝玉叶之身，不辞工作劳碌之苦，愿弃锦衣玉食，自甘茹素淡泊，受尽几十年的苦修炼，亦云苦矣。

 

孔夫子涉万里程，途问礼于柱下之老子，弃官职，周游列国，欲行其道于世间，厄于陈蔡，绝粮七日，被围于匡，身临险地，受尽讥诮讽刺之侮，蒙乃削迹伐檀之辱，道之不行归鲁，设教杏坛谆谆善诱，诲人不倦，前后弟子三千，身通六艺者七十二贤，删诗书，定礼乐，赞周易，作春秋，因获麟而绝笔，可谓苦之甚矣。神光二祖，虽讲经说法数十年，未得明师，指传性理心法，只知万法归一，却不知一归何处，是以立雪少林，断臂示诚，拜求达摩祖师一指，可谓苦矣。

 

诗曰    不知到底一归何      是以神光拜达摩

立雪少林为何事      只求一指脱阎罗

 

邸祖，当年之苦修，自王重阳祖师归空之后，各自散伙分途，劳燕分飞，各任西东了，邱祖当时无家可以栖身，无地可以托足，上无管鲍之知友，下无怜贫之范叔，流离颠沛，遍走江湖，屡屡绝食，几经饿死者数次，不亦苦乎，释迦由苦而成佛。妙善公主忍苦，成观音菩萨。何仙姑耐苦位列八仙。孔子因苦而成至圣。神光由苦而得道，邸祖因苦对状元天仙。此等圣贤仙佛，莫不是皆由苦中而成着乎。

 

试看，古今东西，能从乐中而成圣成佛者未之闻也。是故，得道修道的兄弟姊妹们呀；既闻得真理天道，性理真传的无上妙法。就要立志修真。欲要修真出世，只有圣贤事业，要苦耐劳，日夜不离真道而修身，正心，行功，立德。世情是虚假，世间不是我们永取之处，虽享寿七十年，只有二万五千余日，但人之生命寿数，难保朝夕也，今日不知明日事，今日脱离袜不知明日穿不穿，如此短短人生，必须求脱苦海，欲脱苦海必须立志向道求道，得道修道，修道人不为物质之所动摇，不为声色来引诱。视听言动，皆合乎理。道心抱定，向目的地勇往精进，真道逆行上升，似登梯一样上高杆必须耐劳克苦，不达目的不肯休的志向，猛勇真修向前，立功证果。在此三期佳运，成仙成佛的大机缘，奉劝诸亲，为道不辞劳苦，为开荒为渡众，为济度众生而设想，大阐玄机，大发慈航，四海渡原人，待至功圆果满，丹书下诏，仙佛接引拜谒。

 

皇 ，会龙华拜会群仙，饮的玉夜琼浆，吃的是蟠桃仙果，不生不死，苦尽甜来，极乐逍遥，成为人上之人也。

 

诗曰　逐利贪名满世间      不如破衲道人闲

笼鸡有食汤锅近      野鹤无粮天地宽

富贵百年难保守      轮回六道易循环

劝君早觅修行路      一失人身万劫难

 

 

十六、修道存心立品

 

道由心学，仙由心修，佛由心作，功由心行，德由心积，心能作天堂，心能作地狱，百事都是，由心想出，出发点在于心，心里想得好，做出来也是好，心里想得不好，做出来也是不好，心里存了善念，外面就有善事做出来，心里存了恶念，外面就有恶事做出来。如建筑或作机械，起初必先要制图，制图首先要画十字中心为起点而制图，那中心位置，若正确，所制的图就正确，所建的屋，或所制的机械，就正确而性能很好也。设若起点不正确，定然所制的机械，就不正确不能达到理想的性能，然而我们既得不偏不移的中庸，是佛性良心所居之正位，作事凭一点良心为发端，必须时时存良好心念，正心诚意而修，念念在道，时时遵守规矩，将来不怕理天无份，不怕大道不成矣。存心者：

（一）待父母，要存一个孝顺心。

（二）故了官，要一片忠廉心。

（三）见人穷苦，要存周济心。

（四）见人患难，要存哀怜心。

（五）见人财物不可生贪谋心。

（六）见人妻女，不可生淫欲心。

（七）见人才能，不可生嫉妒心。

（八）见人发迹，不可生怨恶心。

（九）每日思念，要存正道心。

（十）一生行事，要存忠厚心。

立品者：

（一）衣冠立品，帽子要端正，身上穿衣服，无论新旧，须要干净，不可龌龊，须要着好，不可袒肩露背。

（二）举止立品，人生举止须要端，方不可荒唐游戏，行步须要稳重，不可轻佻跳跃，坐立须要安稳，不可摇摆横斜，待人有礼，不可傲慢不恭，说话须要谨慎，不可胡言乱语，应酬须明次序，不可举动慌张，行事要有身分。

言语者：

（一）有了钱财，不可骄傲说话。

（二）有了才学，不可狂妄说话。

（三）长辈面前，不可有恃大说话。

（四）女众面前，不可有粗蠢说话。

（五）见人富贵，不可有不平话。

（六）自己穷苦，不可有怨恨话。

（七）气中宜静默，不话为高。

（八）怒时要忍耐，少说话为妙。

（九）无中生有捏造事端，叫做瞎说空话。

（十）有一说百，千而说万，叫做说大话。

（十一）自己褒奖，叫做夸口话。

（十二）批人过失，长短，叫做刻薄话。

（十三）每说一端，形容过甚，叫做无边话。

（十四）每说一言，毫无信实，叫做虚浮话。

（十五）酒后胡言，叫醉汉话。

（十六）专讲鬼禄，叫做说魕话。

（十七）妄想富贵，叫作说梦话。

（十八）每与人争论者，叫做硬强话。

这等都不是叫正道说话也。子曰〔可与言而不与之言，失人，不可与言而与之言，失言〕，智者不失人不失言。智人不言，言必有中，言不中理，不如不言，一言不中，千言无用，言不可不谨慎也。

诗曰    有人问你是非事      退步摇头三不知

只顾自己生死路      伓管他人闲是非

 

 

十七、修道要有始终

 

修者修道也，道犹路也，即修归家认 之涅槃还乡路也。路在那里，在吾人之方寸宝地也，中庸所谓，天命之谓性，率性之谓道之天性流露是也。性乃由天所赋之无极真理，在天曰理，赋人曰性，则为吾人之天根也，来时由于此路归时亦须由于此路，故太上称之曰，〔道〕，来既有路，何须再修，只因人自降世以来，被阴阳气禀所拘，受五行生克所制，魂为情思颠倒，魄为欲念颠连，迷真逐妄，认假作真，忘却故家园，贪恋虚花境，日夜为酒色财气，名利恩爱迷缠，失却本真，那知来时的路，顺治皇帝曰〔来时糊涂去时迷，空在人间走一回〕，之句，孟子亦云〔山径之溪间介然用之而成路，其间不用则茅塞之矣〕。由此道路自人生降世以后，鲜有人回乡，那有谁人，再去行此路呢？路既久无人行，坑堑自现，荆棘自生，圣凡路绝矣，为此修道之所以必要者此也，但修道必须有始有终，要有始有终者，必须信道有笃，修道有恒，假使认道不真，则信仰不固，矢志不坚，则易反易覆，持心不谨，易受煽惑，意气不刚，易生退缩，眼光不远，必定喜易迎新，会悟不深，不能坚持到底，半途而废，望洋而返，故要认道有真，认理有实，才能发出真诚，始能有始有终也。是以大学之道在明〔明德〕欲知此明德者，必先格物致知，故曰〔物格而后知至，知至而后意诚，意诚而后心正，心正而后身修〕，此乃修身必由之径路也。且修道贵乎有恒，恒者常也。恒久不变，始终如一之谓也，大学云，〔物有本末事有终始，知所先后，则近道矣〕。是谓修道必须有恒常之心，才能有始有终，克成其全美也。有始无终事必无成，有终无始，必难成事，有其始必有其终，是为木有本，水有源，源长根固，方有成果之完善，有其终而无其始，犹如瓶中插花，有其枝叶而无根本，其根不植，其萎可立而待矣。修道若无恒心，初虽有凌云之壮志，染洁为污，变恩为仇，变智为昏，则见难思避，见易思迁，弃旧迎新，认贼为父，自斩其根，自绝其源，哀哉！枭獍之毒，实自饮而不辞矣，际此阿修罗王混世，播乱伦常，废弃礼教，败坏道德，绝弃仁义，世风日下人心不古，男女乱交，恋爱自由，可怜世道不知真理之所在，不明天时，不畏天命，悔慢佛圣，把经书视作废纸，孝悌忠信，礼义廉耻，一概沦亡了。道德已不讲，恶气冲天，天岂容世人，如此直坠下落，故降大道挽救善信，若能回头忏悔，不分是谁，可赦其罪而佑其脱劫，不然，上天大怒，降下三灾八难，刷洗人间的罪恶，是谓三期末劫，定必劫中灭矣。又兼现时万教齐发，左旁叠兴，真道隐，假法显之时，无有恒心者，无有智慧者，无有信道坚定者，皆为魔障所惑，心无定止，意似浮萍，往往妄想桃李，有始无终，结局一事无成，终身落伍，脚踏两船，到底陷溺，一失人身，万劫不能翻身矣。

 

诗曰    求道得道成道量      真苦辛苦道可

被笑被骂被人谤      低心下气万事藏

粉身碎骨听天命      舍身为道报 恩

始终如一为道进      保你一步上天台

渡己渡人内外行      功圆果满丹书迎

道成天上留万古      超九拔七证佛仙

十八、原灵轮回图

 

 

 

CONTENTS

 

1)                  What Is Tao?

2)                  The difference between Tao and religions

3)                  The Relationship Between Tao And Man

4)                  The Purpose of Acquiring Tao

5)                  The Four Requisites of Tao Cultivation

6)                  The Advantage of Practising Tao

7)                  What Is The Third “White-Stage” Disaster?

8)                  The Systematic Spreading of Real Tao

9)                  The Secret Spreading of Precious Tao

10)              The Steps After Tao Acceptance

11)              Meritorious Presentation In the Cultivation

12)              The Comparison Between The Sage And The Ordinary

13)              Virtuous Practice And Wisdom Cultivation

14)              Rules And Regulations In Tao Cultivation

15)              Bitterness Creates Buddhahood

16)              Personal Conduct In Tao Cultivation

17)              Progress In Tao cultivation

 

1)               What Is Tao?

Tao is the Great Highway, the original nature, the Real image and the Great Truth of man. Tao endows every one of us with eternal spirits which is our true selves. Tao is also the cosmic power that creates and dominates all visible and audible objects in the whole universe! All things owed their origins to Tao, it causes them to grow and develop to the fullest extent of their utility. It is serene, tranquil, boundless, formless, and all-powerful and it brings the whole universe in a harmonious order.

 

According to Confucianism, Tao is the natural goodness of man’s heart. Supramundane Buddha-nature in Buddhism. The ‘door to the undying’ according to Taoists. Although there are many definitions, they all arise from one and coverage at the same point.

 

Lao Tzu said, “I do not know its name, but designate it… the Tao. Arbitrarily forcing a name on it, I call it the Great.”

 

Since Tao is invisible and shapeless, it is symbolised by an unbroken circle ‘O’, a forcibly limited symbol in view of the limitation of the human mind. The unbroken circle ‘O’ represents the Tao in quietness where as a line ‘_’ represents the Tao in action. When the Tao is in activity, the unbroken circle becomes a line and when elongated it would become the longest line. Indeed, Tao is the greatest of all because it dominated everything. But, if the line is shortened, it will become a dot. In other words, Tao can also be the smallest of all.

 

Tao is universal: When dwelled in Heaven, it is called the natural or Heavenly; when dwelled in earth, it is called Geography; when dwelled in material, it is called the principle of that material; and when dwelled in the form of human being, it is the ‘conscience’ of  that person.

 

To follow the dictates of his nature in action is Tao (i.e. the Highway for man). If one maintains a cautious watch over oneself, one will come to be identified with Heaven and Earth. That which Heaven entrusts to man is to be called his nature. The following out of his nature is to be called the Way (Tao). The building up of the Way is to be called spiritual culture. Since man’s nature is what Heaven has given into his change, and since following the dictates of this nature is the Tao for man, it follows that the Tao of man is also the Tao of Heaven, that the Virtue (te) of man is also the virtue of Heaven. Reaching to the height of the virtue of Heaven, we many say of the man who only knows the virtue of man as the virtue of man, that his sphere of living can only be the moral sphere. But the sphere in which the man lives who knows that the virtue of man is also the virtue of Heaven, that is the transcendent sphere. There, Tao means the Tao of Heaven. All this is an attempt to state clearly the origin of man’s nature and the connection of it with Heaven.

 

Heaven producing the teeming multitude. As there are things, there are their specific principles. This means that at the very time when a person is born, Heaven has already given him his nature. Man’s nature is no-thing but principles. In the book of Confucius (The Mean) it says:” If my moral character is not adequate to overcome material force, then there is nothing to do but to submit to material force as endowed by Heaven. If my moral character is adequate to overcome material force, however, then what I receive from the endowment is all moral character. Therefore, if I investigate principle to the utmost and fully develop my nature, then what I have received is wholly Heaven’s principle.” If one investigates principle to the utmost and fully develops his nature, then his nature will be in accord with the character of Heaven and his destiny will be in accord with the Principle of Heaven. Therefore, pure form and pure actuality is a god.

 

The original nature (Tao) of all living things is imminent, formless, invisible and eternal. It manifests itself in form and disappears again in formlessness: it does not act, it does not talk, it is fathomless and inexhaustible source of all life; it is strictly impersonal. Tao by its nature is inexplicable by words. Speech by its very nature cannot express the absolute. This is the character of Tao. Tao is so great that it is not be seen and to be named. For the things which are seen are temporal, but the things which are not seen are eternal. Tao cannot be name of and the Tao which is named is not Tao. The truth may be told is not the everlasting truth. The name given to a thing is not the everlasting name. Above all, the one important message of Tao is the oneness and spirituality of the material universe.

 

Tao covers Heaven and supports Earth. It is the extent of the four quarters of the universe and the dimensions of the eight points of the firmament. There is no limit to its height and its depth is unfathomable. It encloses Heaven and Earth and endows things (with their nature) before they have been formed. Compressed, it can expand. Hidden, it can be manifest. Weak, it can be strong. Soft, it can be firm. With it, the mountain becomes high and the abyss becomes deep. Because of it, animals run and birds fly. The sun and the moon shine and the planets revolve by it. Tao is also broad and level, not far from person and the seeker finds it is himself. Pressure on it will move it and touching it or feeling after it will bring a response. As a fish forgets it relative existence in the river and lakes, so men forget themselves in their relation to the Way and to Tao. After having been polished and cut, it returns to simplicity. It acts without action and is in accord with Tao. It does not speak and is identical with virtue. Perfectly at leisure and without pride, it is at home with harmony. The myriad things are all different but each suits its own nature. Its greatness combines the entire universe. Its virtue softens Heaven and Earth and harmonizes yin and yang (passive and active cosmic forces). It regulates the four seasons and harmonizes the Five Agents (Metal, Wood, Water, Fire and Earth).

 

Tao Te Ching: Nothingness is used to denote the state that existed before the birth of heaven and earth. Reality is used to denote the state where the multitude of things begins to have all separate existence. Tao is so great that it is actually not to be named. But forcibly, it is the name ‘Tao’ given to that which was originally nameless and simple. It is a creative force transcendent and independent of all things. It is the first cause and final destruction of the whole of creation. It is present in everything and yet at the same time above everything. Though small, the whole universe cannot subjugate it. It is the mastermind of all souls.

 

Tao is the source of all creation which arises above all individual things and persons. Tao is the Great Truth. And the truth found in a human being is but his True Self. True Self is absolute purity of character (the original nature of man). Nature is what Heaven has endowed in all things and what they have received from Heaven. Original nature is an all-pervading perfection not contrasted with evil. This is true of what Heaven has endowed in the Self. When man acts in accord with it, there is goodness. When man acts out of accord with it, there is evil. Although the nature remains tranquil, but if we do not know how to preserve it, it will not attain the Mean. Now, the nature should necessarily be cold and fire be hot. But the Mean is sometimes not attained because man loses his original nature and beclouds it by habits engendered by material force. It is not that nature fails to attain the Mean. Nature is the concrete substance of what man receives from Heaven.

 

The basic nature of all living beings, sages and ordinary people alike is equal. It is perpetual, perfectly still, and pure. However, the basic nature of an ordinary person is covered, like ore in a gold mine, whereas sages through practice, dig out from basic nature from deep down under the subjectively biased mind. The basic nature is Buddha-nature.

 

The common people have it in daily use but are unaware of it, with the result that the Tao of man of moral intelligence is seldom found. Whilst it is revealed in human heartedness, its functioning is in secret, stimulating the myriad creatures but without creating the anxieties which the sages endured. How prolific is the virtue of this and how great the achievement! The abundance of it is what is indicated by the term ‘great achievement’ and the daily renewal of it by the term ‘prolific virtue’

 

It is impossible for ordinary people to be separated from the Tao for a moment. All men at all times have their feet on the way but the point is that they do not know that this is so. They are using it daily without knowing that it is the Way. Amongst men, there are none who do not eat and drink, but there are few who appreciate flavours. The function of spiritual culture is to enable men to appreciate that the Way is one which it is impossible for them to leave for am moment, to appreciate that their feet are at all times in the Way; or to use a metaphor, to enable men to be aware of the flavour. The Way, by its intrinsic nature, is one which cannot be left for a moment: man, by its intrinsic nature, at all times has his feet in the Way. Speaking from this angle, there is no necessity for the Way to be constructed, but speaking from the angle of man’s conscious knowledge, the Way does need construction. Unless there be spiritual personality (te) at its highest, the highest (result of) of the Way cannot be consolidated. The man who fulfils all the requirements of his human nature, he possesses spiritual personality at its highest, that is the Tao at its highest, Thus, although from the angle of ordinary following of the Tao there is no need of construction, from the angle of the Tao at its highest there is need. This Way is what many men are already practising, it is ordinary. It is also what they cannot leave for a moment, and therefore it is invariable. Sage men walk this road and also fulfil his highest requirements.

 

Therefore, those who understand Tao returns to tranquility. Those who do not understand will have to bear the sufferings (worldly sufferings and the sufferings after death). They will meet with the cycle of life-and-death without end. 

 

 

2)               The difference between Tao and religions

 

Tao is the body of character that is the Ultimate Reality or Source. The Great Ultimate is simply the principle of highest good. Each and every person has in him the Great Ultimate. The Great Ultimate is a name to express all the virtues and the highest good in Heaven and Earth, man and things. Tao is the divine intelligence of the universe; the source of all things; the life-giving principles, the relativity of all to the Primeval one. It is the root and the path a joining to eternality; and the gate to the secret of all life-and-death.

 

The top secret of Tao was confidential during the early periods. If it is not with the command of our heavenly Mother to spread Tao widely at this stage, no sages or Gods themselves would dare to reveal its secrets. Hence, the Great Truth is not so easily apprehended by a commoner.

 

When people think of learning the truth, they think of books. Books are only words and words, of course, have a value. But the value of words lies in the meaning behind them. This so-called meaning is but an effort to grasp at something and that something cannot really be expressed by words. Because the world values words, it preserves the books. But I do not value them, because what they value is not the real value of the books. What the eye can see are forms and colours. That the ear can hear are names and sounds. Alas! People think that from forms and colours, and names and sounds, they can penetrate to the truths of reality. Since form and colour and names and sounds cannot help one to penetrate to the truth of reality, therefore he who knows does not speak, and he who speaks does not know.

 

A man with lop-sided knowledge, observing only one corner of the Tao, cannot understand it. The result is that if he thinks he has an adequate understanding of it, his mind is thrown into confusion on the one hand, and on the other he misleads others. For those above to obscure the vision of those below, this is the calamity of benightedness. They shall never find the truth. The scholars of posterity unfortunately shall not be able to see the original simplicity of the universe, and the main foundation of thought of the ancient. The actual condition in men is to have a blind spot, and this is the cause of their inability and denials of the one school regarding as right what the other regards as wrong.

 

The statement from every point of view are all capable of being statements of one or other aspect of the truth. From this point of view, the statements made are not in the last resort affirmable or deniable in relation to each other. The origin of ‘right’ and ‘wrong’ lies in the limited range of vision which each man has in viewing things. Because of this, every man has his one-sided view, his ‘narrow conclusion’. Not being aware that his view is so, he regards it as inclusive. That being so, the Tao is obscured. And not only is every man ‘unaware that he is one-sided, he also embroiders the statement of his view in the hope that it may be regarded as having good ground for it. Thus, truth-demonstrating ‘speech is nowhere to achieve the Tao’. The trouble generally is that they are selfish and rely on the use of their intellect. Since they are selfish, they are precluded from making their actions to be spontaneous responses. Since they reply on the use of intellect, they cannot regard their intuitions as something entirely natural. If we are led by someone who had the order of our Heavenly Mother to direct us the Path; the Way to the Great Truth; to open the right door; and to relate the Secrets of Tao, no highly educated persons can ever unlock that secrets.

 

Life energy comes from Tao, and bodily forms come from life energy, and thus all things of the creation evolve into different forms. Religions are actually outer boundaries of Tao. It is the power of Tao to give out its energy for their various activities. Things have their root and their branches. Affairs have their end and their beginning to know what is first and what is last will lead man to the Way. Tao is root of the tree, whereas religions are merely its leaves and branches. As seen, all religions are under the same principle One, One is the Truth of Heaven. Life springs into existence from one, without it nothing can proceed. All creatures and all forms have their source in the One. It comes from non-being. From non-being there is the One. Since we already call it the One, there is speech about it. The One in the beginning of calculation and the starting point of things. The Tao that can be comprised in words is not the abiding Tao.

 

All things are produced by the Tao, and nourished by its outflowing operation. They receive their forms according to the nature of each, and are completed according to the circumstances of their condition. Therefore, all things without exception honour the Tao, and exalt its outflowing operation. This honouring of the Tao and exalting of its operation is not the result of any ordination, but always a spontaneous tribute. Thus it is that the Tao produces all things, nourishes them, brings them to their full growth, nurses them, completes them, matures them, maintains them and overspreads it.

 

The object of religion is to teach men how to rid themselves of selfishness, how to cultivate the sense of justice and how to sacrifice one’s own interests and even one’s own life to attain the goal of loving others and helping them. The collective wisdom of all world religions not only save ourselves from self-destruction but also reaffirm our determination to extend our love of brotherhood to all people on earth. Although the rites of the various religions differ; their principles are the same. Good deeds invite happy rewards and evil influences bring results of sufferings. He who attained such goodness will be rewarded with a comfortable and luxurious life in his next reincarnation. As such, all religions are basically the same for they teach equal principles. The sayings written in the sacred books of sages or holy man appear apprehensible, belong only to the common preaching. The Truth can never be realised by a commoner since it is blindfolded by the knowledge of the surface. Unless led and taught by a ‘teacher’ (messenger of God) and having attained the utmost realisation, least of all wit and intelligence, no one is able to apprehend the profound Secrets of Tao. Such is the difference between Tao and religion. Religion always exists, but Tao appears only at the right time. Tao appears in form and disappears in formlessness. When it disappears, no wise men or even genius of the age are able to hear of it. It is because Heaven has sent down calamities to get rid of all evil man, so the dawning of Tao is to save the good people back to where they belong. But religion exists even with or without the appearance of Tao. Teaching morality is the task of religion. The teachings of religion serve to lay out the Path for one to the admittance of Tao later on. Therefore, the relationship between Tao and religion is inseparable. If Tao is separated from religion, the doorstep of Tao would be deserted. If religion is separated from Tao, then it is a false religion.

 

Tao is the emancipation from the sufferings of reincarnation (whether in the form of man, animals, sea-living creatures or insects); returning to the place of utmost happiness (heaven); avoidance of befalling disasters during the course of one’s life on earth; to redeem the sins we have owe; others; the alteration of fate; and not to be churned into the world full of sufferings (i.e. to say less happiness) repeatedly.

 

Religion teach us the way of living; the doctrines of human principles, the practice of self-cultivation; the making up of a good citizen; and dawned the world with goodness by teaching man to repent his past wrong-doings and advert to goodness, and thus to lead an orderly life throughout. A man who does so will taste the good fruits of which he has ploughed. Such will be the necessary steps and preparation for the later admittance to Tao. Therefore, religion should not be left without. Tao is hoped that believers of different religion would understand Tao is actually the root of all religions. From religion to Tao, one requires wisdom for the acquisition of Tao followed by the realisation of the original self. When one realises the place where he had come and the return after death, he would diligently tread his path and confident in reaching his ultimate destination. But the realisation of his hope can only be achieved through self-cultivation and no other short ways.

 

Those who have a head and feet but no mind nor ears, are many. Those who have a body without a body or appearance of one, and yet there they are – are none. Movement and rest, life and death, rise and fall, are not at the beck and call of man. Cultivation of self is in his own hands. To be unconscious of objective existences and of God, this is to be unconscious of one’s own personality. And he who is unconscious of his own personality, combines in himself the human and the divine.

 

Tao similarises the great ocean – though vast and unfathomable, it does not distinguish between big and small streams, rivers and regardless of clean or polluted water. For such of all these will have to flow to the big sea finally. Isn’t it amazing to see water from different streams and rivers, whether clear or polluted flow into the great sea, mixed to become only one of the same form and taste! Since it is going to be the end of the world, Tao has to be widespread. So, Tao does not distinguish between people. Different human races, rich or poor may easily hear of it. The Way of Tao has no favourites: it is invariably given to good men.

 

The first impression Tao may gets from outsiders is a newly formed religion but which actually is not. It existed long before earth and sky come into being and is the originator of every creation. Although the principles and precepts of the five religions, namely Christianly, Islam, Taoism, Confucianism and Buddhism, are mentioned and discussed during sessions, we are actually drawing out the good points which are applicable and indispensable towards successful Tao cultivation especially at the initial stage. The Heads or prophets of the above religions are successful Tao cultivators and had reached the perfect state of enlightenment and purification in ancient time but now because they are not given the permission by our Heavenly Mother to spread this precious Tao, it can only be hidden inside Bibles and scriptures etc and is unintelligible to layman. Only through Tao acceptance shall one come to realise the real significance of its very nature and the relationship with other religions.

 

Religions are for the public as a whole but Tao is destined for those who had gathered virtuous and meritorious deeds in their past rebirths and are now riped enough from Tao fruitions in present rebirths. An individual of the various religions who although may put forth the utmost possible effort in both study and practise of that particular religions, he still cannot attain the paths and the fruits of Nirvana within this life-time. He can only become a good spirit who dwelled blissfully in the sky for some few hundred years in his next rebirths. All that he can do now is to accumulate food habits and potentials so that he can emerge out again in future in time for Tao exposure and occurrence.

 

The present modern sophistication of fast transport systems has broken the ancient religions and race isolation. This means now people can come into contact with each other more easily and consequently with the result of many religions being found in many a country. Nowadays, people go to everywhere and anywhere where there is advantage or that can answer his call or wished. All sorts of religions prevailed. Mislead people started to criticise each other’s religions and there is resultant chaos. Instead, one should accept Tao wholeheartedly and realise that all religions are basically similar having their roots in Tao.

 

‘Lao Tze’: “All things sprout luxuriantly and each of them turns back home again to its root. To be back in its root is to be what is called quiescent, and that means back again to a destined state.”

 

 

3)               The Relationship Between Tao And Man

Everyone of us has Tao, our original image but it is invisible, we do not realise it if it has not been explained. Tao is the root and its arks are only its branches. When separated, it is the pulling out of its root and the lost of one’s original source of nature. When it happens, then our life will be in danger. Tao is the root and the source of all life. Cutting off from the origin means the upbraining of its roots. Can the leaves be abundant when the roots have been pulled out? Will there be life then?

 

The Mean: all things cannot be separated from Tao. When it does, it cannot sustain for long. Tao is the Truth. It is the only road which must be tread on by each and every man. Those who follows accordingly with Tao will be like a train travelling on rails; ships on water; like a plane soaring in the air. If a train does not travel on rails, ships not moving on water, and the airplane not travelling in the air, then they shall encounter danger. Therefore, man must not have selfish aims but act on those conditions that are in accordance with Tao by following the natural rules, commandments and precepts so that his body would be in equilibrium and harmony with those of heaven. If there are many malicious men around, then the resultant disaster will befall onto them. Such man when ‘passed-away’ shall be drawn down to hell where they will be judged and punished accordingly. They are likely to be churned into the wheel cycle and reborn into different forms (of living things).

 

Although life appears to be limited and impermanent, it is from the viewpoint of the basic nature, perpetual. In the past, there was no starting point; in the future, there will be no end. Birth and death are no more than putting on clothes in the morning after getting up and taking off at night before going to bed. When you wake up the next morning, you put on clothes again, and at night, you again take them off. The colors and styles of the clothes that you wear day after day may be different, but the wearer is still the same beginning of another birth. It is immense sufferings indeed.

 

The foundation of Virtue(te) exists ever since the birth of man. Without Virtue, there was no survival. Tao and Te is not acquired through knowledge. They Way is not far from man, those who finds it seeks it. The highest knowledge of Moral Truth (Tao) comes to man from his constant practice of tranquil contemplation and inner reflection rather than from an investigation of the objective world. Self-culture is therefore the best way to develop completely one’s original goodness, or regain it if it has been corrupted by desire and thus lost. Tao is the body of character whereas Te is for use. Tao is our original nature whereas Te is shown in action.

 

The nature with which Heaven has endowed man is perfectly good without spot or blemish. The returning to simplicity is an artless freedom from all purpose, as characteristics of the man of Tao, such as he was in the primeval time. According to Lao Tzu’s formula of ‘doing nothing and yet doing all things’. All efforts made with a purpose are sure to fall. The Tao in its regular course does nothing (for the sake of doing it), and so there is nothing which it does not do. The Great man abides by what is solid, and eschews what is flimsy; dwells with the fruits and not with the flower. Thus he makes choice for the other.

 

Conduct is the foundation of Virtue(te). He who has learned how to venerate Virtue and to rejoice in the Truth (Tao) will then be perspicacious, pure, unsulted and upright. When the confused are enlightened and have their minds opened, they are not to be distinguished from the people of great intelligence. Therefore, we know that when not enlightened. Buddhas are no other than ordinary beings. When there is one enlightened thought, ordinary beings at once turn into buddhas. Therefore, we know that all multitudinous objects are every one of them in one’s own reality. Why not, from within one’s own reality, at once reveal the original essence of sainthood.

 

If a person does not ascend a high mountain, he will not know how high heaven is; if he does not descend into a deep ravine he will not know the depth of the earth. Without going outside his door; one understands (all that takes place )order the sky; without looking out from his window, one sees the Tao of Heaven. The farther one goes out (from himself), the less he knows.

 

Confucius: “If a man hears the Way in the morning, he may die in the evening without regret.” The Way is the Truth, which is not easily heard. Once the truth is learned, however, a man can die peacefully without regret. This underlines the tremendous value of truth. A man should rather sacrifice his life for truth than vice versa.

In fact, so closely and important is Tao related to our bodies that without it, we will die and disintegrates. Because of ignorance, one tend to seek help and sympathy outside one’s body which should in fact help himself by following diligently the principles of Tao cultivation and going against all obstacles and odds in order to achieve a high level of perfection. On these Shakyamoni Buddha said : “To depend on others for salvation is negative, but to depend on oneself if positive.” Dependence on others means a surrender of one’s effort.

 

The movement of pleasure and anger are a corruption of the Tao; trouble and grief are abortions of virtue; love and hatred are the failures of the heart; concupiscence and lust are the embarrassment of nature. Great anger destroys the negative force (Yin) of man’s nature, and great joy disorders the positive (Yang). Great anger brings dumbness; great fear leads to madness; sorrow and grief passions and wrong desires obscure the eternal spirit of man and sensual pleasure and liquor would upset his body’s equilibrium and harmony.

 

Tao creates and dominates all visible and audible objects. Man is not exception and he holds correspond to the universe. Man has a pair of eyes whereas Heaven has the sun and the moon. Heaven has the four seasons of summer, autumn, winter and spring. Whereas man has four limbs. Heaven has the five elements (metal, wood, water, fire and earth), the nine cardinal points and 366 days. These find a correspondence in the five main organs of the body (heart, lungs, kidney, liver and spleen), nine passages or orifices of the body and the 366 joints and branches> Heaven has wind, rain, cold, heat and man has the activities of giving and taking or reciprocity of feelings and emotions of joy and anger. The homours of the body are the wind and rain. Our eternal spirits bear the correspondence of the four elements of water, earth, fire and wind. The ‘pass-way’ of a person also means the break-up of ‘four constituents’ which would then blend with the earth again. Thus man, heaven and earth are mutually intermixed and inter-related.

 

 

4)               The Purpose of Acquiring Tao

Tao is the root of all sources and the original character of man. Although Tao dwells inside man, it is clouded by his own doing of liquor drinking, succumbing to temptation of beauty, competition and rat-race for names and status, emotional weakness and blinded love, to name but a few.

 

The age of our eternal spirit have been some sixty thousand years old and our conscience is originally pure like those of new-born baby. However, as time passes, our mind have been bogged down with bad deeds and influences and our conscience obscured by wrong desires and insatiable wants. Man loses his character through the desire for fame, and knowledge leads to contention. In the struggle for fame, men crust each other, while their knowledge is but an instrument for scheming and contention. Mankind is living in a ‘Sea of sins’ but we are treating it as the ‘Garden of happiness’. To their parochialism and self-contreness in outlook, Tao is practically non-existent.

 

People who abnormally develop humanity, exact character and suppress nature in order to gain a reputation, make the world noisy with their discussions and cause it to follow impractical doctrines. People who commit excess in arguments, like piling up bricks and tying knots, analysing and enquiring into the distinctions of hard and soft, while identities and differences, wear themselves out over vain, useless terms. In exchange for the material essentials of civilised life, man has lost certain essentials which are necessary for his peace of mind.

 

Those who rely upon the arc, the line, compasses and square to make correct forms injure the natural constitutions of things. Those who seek to satisfy the mind by hampering it with ceremonies and music and affecting humanity and justice have lost the original nature of man. If man keeps his own virtue, the world will avoid deviation from the true path.

 

The Way is impeded in us. It is not far from man; those who finds it seeks it. But man having lured by earthly attractions were stubborn to recover their original nature and return to the original state. Those who lost their selves in material things and lose their original nature in the material world may be compared to people who stand on their heads.

 

Acquiring the art of Tao cultivation is also means the art of preventing the eight earthly sufferings of mankind. Life may be very comfortable now. Most rich people of e.g. American have a comfortable material life, but one should not forget the fact that there are many sufferings which human beings cannot avoid. Furthermore, many people in the world are actually living in a condition not much better than that of hell. Examples of such sufferings are the war-torn countries and famine-stricken areas.

 

Sufferings serve as alarms to stimulate one to search for liberations; so let us examine the different kinds of sufferings which changed very little over the long years, that a human being experiences:-

1.         Sufferings because of birth.

2.         Sufferings because of sickness.

3.         Sufferings because of age.

4.         Sufferings because of separation from loved ones or things one like.

5.         Sufferings because of an undesirable confrontation with a person or things.

6.         Sufferings because of death.

7.         Sufferings because of the denial of one’s desires.

8.         Sufferings because of the burning intensification of human behaviour, such as hatred, jealousy etc.

 

It is regrettable that with all the progress in human cultivation, mankind is still unable to lessen or abolish the basic sufferings. In some occasions, sufferings are even intensified by the quickening of life’s pace and the increase of material temptation.

 

The commitment of evil deeds of man gives rise to the confronting Great disaster. Man has been living in a world of sufferings since early periods. They were searching their way in the dark. The road which they originally come from is no more concerned as to fame and wealth. The Way is the spiritual high road to the common existence and evolution of mankind. All men who walk this road, conforming to their instinct for existence (accordance with nature), will make it an integral part of their daily life (the Way is not far from man). But this road is frequently in need of repair in order to keep it open and unhindered. That is why cultivation of the Way is required.

 

During the olden days, a young ascetic looking for truth will have to abandon his family. Hsi Wei obtained Tao and so set the universe in order. Fu His, (who discovered the principles of mutations of Yin and Yong) obtained it, and was able to steal the secrets of eternal principles. The Great Dipper obtained it, and has never erred from its course. The sun and the moon obtained it, and have never ceased to revolve. K’an Pie, with a man’s head but a beast’s body obtained it, and rules over the streams. Chien Wu (a mountain god) obtained it, and dwells in Mountain Tai. The Yellow Emperor who ruled in 2698-2597 B.C.) obtained it, and soared upon the clouds to heaven. The Western (Fairy) Queen mother obtained it, and settled at Shao Kuang. Fu Yueh obtained it, and as Minister of Wu Ting extended his rule to the whole empire.

 

Nowadays, all living things spring from the dust return. Men regard as mortal that which is eternal, and consider as finite that which is infinite. Those who possess Tao are princes in this life, and rulers in the hereafter. Tao will lead you through the portals of Eternality to wander in the great wilds of Infinity. Those who do not possess Tao behold the light of day in this life and become clods of earth in the hereafter.

 

 

5)               The Four Requisites of Tao Cultivation

 

a)        The opportunity of being born with a human body

 

Man is indeed very fortunate to have a human body and a brain capacity with which , he can do all sorts of heavenly work and to spread Tao cultivation as widely as possible to ‘brothers of the four seas’. The body that one possesses is unreal, for it will disintegrate one day after death. No more will be seen of it. The soul is the only eternal existence. It is the soul that suffers after death. We must therefore make use of the flesh body (also the false body) to save the real one (soul).

 

According to teachings, there are altogether five forms of existence and they are heaven-dwellers, to which Gods and good spirits belong, human beings, animals, ghosts and hell-dwellers. It is interesting to note that we human beings actually have the best chance to obtain and cultivate Tao and to become a Buddha than the other four forms of existence. Hell-dwellers, ghost and animal practically have little or no chance of getting it because of their self-insufficiency and limitation but why are heaven-dwellers who are supposed to be at a higher level than human beings? The answer is that life in heaven is too rich with too many pleasures. A heaven-dweller, so busy just enjoying life, has no inclination toward further cultivation. Only a human being who has the brain capacity to receive the teachings, who has suffered hardships and sorrows that serve as alarms to stimulate one to search for a way to be rid of those sufferings and above all possess the ability to cultivate and spread Tao.

 

Also, various good spirits and deities possess certain powers which human beings usually lack. However the powers of these good spirits and deities are limited because they are also transitory beings. They exist in happy abodes and enjoy their life for a longer period than human beings. When they have exhausted all the good karmas, they shall reborn somewhere else according to the merit of their karmas. In this respect whether they are great or small, both human beings and deities are perishable and subject to rebirth.

 

In some respects, animals are superior to us. Dogs have a keener hearing; insects have a greater sense of smell; eagle can see a greater distance. Undoubtedly, men are wiser; but men have to learn much from the ants and bees. Much of the animal is still in us. But also have much more in us. We have the potential of spiritual development.

b)        The opportunity of being born a Chinese

Tao is just and upright; in absolute perfection; it is not one-sided discrimination. Tao is a direct path descended from heaven. The origins of Tao started in China. The word ‘China’ means ‘middle’ with regard to the world. Concurrently, in China a Kunlun mountain is situated right at the centre of the globe. According to the principle of Tao, it is the highest mountain in the world, and also known as ‘the roof of the world’. Life spring into existence originally in China. Logically, ‘Kunlun’ mountain forms the link between heaven and earth. It is the location where the heaven river flows down and unite with the Huang He River at the foot of the mountain. The water from the Yellow River is said to be cleared for three days when a messenger from God is born on earth. Due to its structure in relationship with the Truth, it is natural that the first man should be born in China. Therefore, China has the earliest civilisation and cultivation in history. Each time when Heaven sent Tao down to earth, the Chinese is always given preference to hear of it and to cultivate it. There is nothing peculiar because Tao started originally there. Hence, the Chinese race speaks more of morality. The Chinese is therefore, the most fortunate people to hear of Tao so much earlier than other races.

C)        The right timing of the third ‘White Stage’

Ever since the birth of first man on earth, the total period has been divided into 3 stages. They are known as the ‘green stage’, the ‘red stage’, and the ‘white stage’. During the ‘green period’ the people were good. They were as innocent as a white sheet of paper with no desires, greed or hatred. It is named the ‘green stage’, because the people at that stage like green colour. At the ‘red stage’, the hearts of man were gradually lured by earthly attractions. They started to kill for the greed of money. The people at that stage like red colour. It was symbolised on wedding or any auspicious day where people like to dress themselves ‘red’. Now, it is the ‘white stage’. The hearts of man flared worst. Crimes committed by man of the ‘white stage’ reached its climax. The Heaven God was enraged. As a result, He sent down calamities to rid of all evil man. On the other hand, He cares for the good people. Thereupon, He sent Tao down to save the good people back to heaven. If it is not for the ‘third stage’, it is difficult for one to hear of Tao.

D)        The chance of getting the real truth of Tao

At the ‘third white stage’, Tao is widely spread. The three difficulties which have just been mentioned can easily be solved. But the fourth many not be so. Though many chances are offered but those who acquired Tao and carry out self-cultivation till the end is like the morning stars. What causes this to happen? It was because of the numerous crimes they have committed in their past lives. They have owed too much of others. Thus they are obstructed or disturbed by their spiritual creditors, thereby depriving him of the chance to reveal himself to Tao. Others indulged in wine-consumption, sensual pleasures, hot-temper, money conscious or neglecting inner qualities. They are blinded by fame and love affairs. The root of Tao has been neglected. It is also because of the appearance of many outward religions. There are followers of these religions who do not follow the ethical code of conduct but make use of the reputation of certain Gods to attract and obscured the wisdom of the people who only pray for advantages and wishes in return. False religion leads nowhere. Those who follow them suffer in the end; whereas those who had found the root became the Enlightened One (Buddha). The most difficult to get in the world is a human body, and the most difficult thing a human body gets is Tao. Unless those who have a sound knowledge of Tao or the good deeds inherited from ancestors, it is indeed impossible to obtain the precious Tao.

 

6)               The Advantage of Practising Tao

Man have creative power and the latent inconceivable possibilities to become a Buddha. The worthy cultivation of Tao is not placing of an unseen Almighty God over man who arbitrarily controls the destinies of mankind and making him subservient to a supreme power. Through the practises of Tao, one is taught that man can gain his deliverance and purification by his own exertion without depending on external or mediating priests. The gate to purification is open to all in every condition of life, high or low, saint or criminal who would care to turn a new leaf and aspire to perfection. We are all potential buddhas.

 

The difference between accepting or not accepting Tao is 108,000 miles apart. Man’s spirit, as taught, is already 60,000 years old and he needs Tao to stop this cycle of death and rebirth. Below are the 3 advantages if one accept and cultivate diligently.

a)        Everlasting life

 

Life comes from a source and death is but a return to it. Thus beginning follows the end in a continual endless cycle.

 

When a man is born, it is but the embodiment of a spirit. When the spirit is embodied, there is life, and when the spirit disperses, there is death. What we love is the mystery of life. What we hate is corruption in death. But the corruptible in its turn becomes mysterious life, and this mysterious life once more becomes corruptible. For once coming into this material shape, it runs its course until it is exhausted. To be harassed by the wear and tear of life, and to be driven along without possibility of arresting one’s career – is not this pitiful indeed? To labour without cease all life, and then ,without living to enjoy the fruit, worn-out with labour, to depart, one knows not whither – is not this a just cause for grief? The body decomposes and the mind goes with it. Is this not a great cause for sorrow?

 

Human life in this world is but as the form of a white pony flashing across a rock crevice. In a moment, it is gone. Suddenly waking up, all life is born; suddenly slipping off, all silently creep away. With: one change, one is born; with another change, one dies. Living creatures moan, and mankind weeps. Remove is bondage, slip off its skin – carcass and curling up where shall the soul of man go and the body go with it? Is it perhaps on the great journey home?

 

And how it behaved all of us who are mortal to think gravely of the future, since there are but heaven and hell for final resting – places for all souls until the bitter round of life begins again and the good have their reward and the evil theirs also.

 

The sufferings of mankind are so innumerable as to be unimaginable, changing from place to place and from time to time. They cannot be all listed, but let us roughly mention the major ones. That ate readily apparent.

 

1)         Seven sufferings from living: i) rebirth, ii) premature death, iii) physical debilities, iv) being a barbarian, v) living in frontier areas (on the fringe of civilization), vi) being a slave, and vii) being a woman.

 

2)         Eight sufferings from natural calamities:  i) famines resulting from floods or droughts, ii) plagues of locusts, iii) fire, iv) flood, v)volcanic eruptions (including earthquakes and landslides), vi) collapse of buildings, vii) shipwrecks (including collisions of cars), and viii) epidemics.

 

3)         Five sufferings from conditions of life: i) being a widow or widower, ii) being an orphan or childless, iii) being ill without medical care, iv) being poor, and v) being humble in social station.

 

4)         Eight sufferings from human feelings: i) stupidity, ii) hatred, iii)sexual love, iv) burden imposed by others, v) toil, vi) desires, vii) oppression, and viii) distinction.

 

5)         Five sufferings from being objects of honour and esteem: i) a rich man, ii) a man of high station, iii) a man of longevity, iv) a king or emperor, and v) a god, a sage, an immortal, or a Buddha.

 

Gaining Tao acceptance also means fleeing from the birth-death cycle of six paths. Whatever path one is channelled into depend on the deeds he has performed during his last life. Good deeds lead to good existence and evil deeds lead to a miserable existence. They are presented as follows:-

 

a)         Rich or high status people

 

b)         Ordinary people

 

c)         Life-bearer e.g. horse, dog and cat (but excluding human beings)

 

d)         Egg-bearer Birds and poultries

 

e)         Creatures living in water e.g. fish and oyster.

 

f)          Insects

 

The degree and form of punishment one received in hell and the subsequent channelling into one of the six forms is determined by one’s own deeds in the last life. The average age of human life no matter rich or poor is only about some eighty years. The miserable lives of the other four forms are also short, with butterfly at the bottom of the list whose age is about a day to two. The cycle of change in the wheel of 6 paths shall goes on indefinitely, with the spirits being transfer from one realm to another depending on the order of merits done, unless the cycle is ceased and that is only by Tao acceptance.

 

Therefore, life-and-death is not a pleasant thing. The world is not a good place to live in King Xuan: “I do not wish to be born but suddenly! was born; I do not wish to die but suddenly I was dead”. The world does not secure one with an eternal life. The world is like a “live hade” come again and live in a world of sufferings.

 

All living creatures in the world only aim at seeking happiness and avoiding suffering. They follow no other course. There are some who take a roundabout way, take an expedient way, or zig-zag in their course, going through painful experiences without getting tired. They too, only aim at seeking happiness. Although men differ in their nature, we can decidedly say that the way of mankind is never to seek sufferings and avoid happiness. To establish institutions and mangurate doctrines so as to enable man to have happiness but no suffering is the highest of goodness.

 

Gautama Buddha was deeply disturbed and filled with compassion. He decided to go out into the world to look for the Truth. Buddha: “Having been born in an age of disorder, and seeing with my own eyes the path of suffering in the world; I wish to find a way to save it. I have thought deeply and believe the only way is to practice the way of Great Unity and Great Peace. Looking over all means in the world, I believe that aside from the Way of Great Unity there is no other method to save living men from their sufferings or to seek their great happiness. The way of Great Unity is perfect equality, perfect impartiality, and perfect humanity.”

 

If we wish to cease the path of death, we must prevent the birth of life. In ail, we must first be lifted up from life-and-death. This, of course, is impossible without acquiring Tao.

 

b)        It can make one repent and advert to goodness

 

Only through Tao can one find back his original self image. Thus, he will know that the hearts of man are of two types: the ‘false’ and the ‘real’. One who does things and show concern for his flesh body is false. The thought of the commoners tend towards greediness and selfishness, and their acts are vicious and stumbling to others, more or  less. These are not our real character (true heart). The real has been blinded by desires and pleasures. Hence, the real cannot reflect themselves. Man’s nature is the concrete embodiment of the Way. The Way exists everywhere and we find it by simply returning t the self and discovering it within one’s nature and function. In man, humanity, righteousness, propriety and wisdom are his nature. As they possess theses principles, many deeds are carried out, and man is enabled to have the feelings of commiseration, shame, defense and compliance, and right and wrong. But man use the ‘false heart’ of theirs to do things. This is the reason why we need to acquire Tao.

 

All ideals are just like a dream or like clouds floating in the sky which come and go without leaving any trace behind. Accept only those habits that are considered good and discard those that considered bad. Our thinking and consideration must be based and be guided according to what is taught in Tao teachings because it is truly just and straight. No matter how intelligent a person proclaimed is, he does not always made the right decision. Our brain is of stubborn nature and refuses to accept the fact that our senses are faulty. This is because the information continuously and consistently fed into the brain by the sense organs is so incomplete. Therefore, even though you understand what I said at this moment, the next moment you forget or discard it completely because your eyes and ears give you an entirely different picture which your brain habitually accepts as the true picture.

 

Cultivating Tao will help us to develop right understanding, clear thinking, loving-kindness, compassion, right speech, right action, right livelihood, right effort, honest and a set of moral values.

 

c)         Protection from disaster

 

Man creates his own disaster. Having lost their original character, they acted ravishly. Man’s mind is more treacherous than mountains and rivers, and more difficult to know that the sky. For with the sky you know what to expect in respect of the coming of spring, summer, autumn and winter and the alternation of day and night. But man hides his character behind an inscrutable appearance. The evil deed of man give rise to the descending calamities. Examples of such are: floods, famines, fire, earthquake, cyclones, war and air-plane crashes etc.

A person who has obtained Tao will understand the reason to the descending of disaster from heaven. The only way to prevent the heaven made disaster happening on us, it to cultivate Tao earnestly. The performance of good deeds is to wash away our sins. The accumulation of good deeds is necessary because we need to  settle the debt we have owed others for the long six million years (life-and-death cycle).

 

If a man is virtuous, pure in heart, wise and possess strong will-power, then such a person is much stronger that demons and evil spirits and they have no chance t harm us. While the evil spirits keep away from him, good spirits protects him. With these occurrences, a person’s fate can slowly be changed because his past vices and evil deeds is being dissolved by his present virtuous and meritorious actions.

 

 

7)               What Is The Third “White-Stage” Disaster?

 

Sky and earth are changeable and as such there will be a beginning and an end. The life-cycle of the sky and the earth from the time it is created by our Heavenly Mother to the time of its doomsday will take a total of 129,600 years. It is sub-divided into twelve periods, each period consist of 10,800 years. The sky is created during the first period, earth the second and man the third. After the seventh period, everything will be subjecting to gradual destruction and so it is the turning point. Man will be destroyed in the ninth period whereas in the tenth period the whole earth will be under complete destruction. The eleventh period saw the sky being destroyed and in the twelfth period, both the sky and the earth will be totally disappeared.

 

The propagation of Tao on earth could be categorized into three stages, namely the ‘green stage’ (Ching Yeung period), the ‘red stage’ (Heung Yeung period) and the ‘white stage’ (Pak Yeung period). During the ‘green stage’ there were only nine disasters, the numbers is small because during that time, mankind were most humane and decent. At that time, Tao was only given to kings and ministers of the state. Out of the ninety-six billions of original souls, only two billions were saved.  The God appointed by our Heavenly Mother to take charge of Heaven during this stage was ‘Lian Teng’ Buddha and in the affairs of Tao, ‘Hock Hee’ Buddha. The ‘red stage’ save another two out of the ninety-four billions being saved by Shakyamoni Buddha who was in charge of Heaven and Nee Toe Buddha who was in charge of Tao.

 

Now, the ‘white stage’ was controlled by Maitreya Buddha (laughing Buddha) who is in charge of Heaven and Chae Kong Buddha who is in charge of spreading Tao. This last stage shall see a total of eighty-one numbers of disasters, the worst amongst all the three periods because by now, man’s heart have deteriorated.

 

Our Heavenly Mother has altogether created ninety-six billions original souls and were sent down on earth. Not only does it include man but also of all animals (the four-legged animals, sea-living creatures and insects etc). Four billions souls have been saved and now ninety-two billions still awaiting to return to where they actually belong. These four billions original souls on seeing their brothers still being trapped by earthly’s pleasure and sinful deeds, are reluctant to return to Heaven, mercifully pledged to come down in the birth of human to save the remains.

 

Disasters are created by human themselves because whatever sinful deeds committed are bounded by the laws of Karma to have certain repercussion on them and this can be found mainly in this ‘white-stage’. Man’s body is constituted two modes of cosmic powers, negative Yin and positive Yang. We existed in between the two extremes, of the planes of miseries which have much Yin forces and the planes of sensual pleasure and happiness of the heaven which have much Yang forces. The aims of Tao cultivation is to get rid of those Yin forces which are able to change his fate for the worse and drag him down to hell to be punished and to be taken rebirth in other miserable planes of existence. In an area where there is extensive accumulation of Yin forces, disastrous actions would occurred. This is because the built-up forces of Yin would collides with that of Yang in Heaven which being more powerful, is able to destroy the Yin constitution that results in a widespread of disaster and catastrophe on that part of the earth. Examples of such disasters are volcanic eruptions, disease epidemic, locust plague, fire, flood, drought, collisions of ships, cars and aeroplanes and lastly wars.

 

The end of the ‘white-stage’ makes the beginning of the earth’s dooms-day. There shall be wide-spreads of disaster everywhere, darkness shall prevails and the whole world would be in chaos. Hell’s gate shall be opened and all devils shall be let loose to take revenge on those who are indebted to them. Only those who are good and have cultivated Tao earnestly would be spared. Maitreya Buddha would come down and bagged those spiritually good beings up to Heaven to enjoy eternity bliss there. The ‘white-period’ is also sometimes refer to as the ‘the nuclear age’ because at the ending period, all living things on earth shall be wipe-out and dissolved by the action of wind. This disaster is known as ‘Yen Kang Hong Kiap’. After that the whole earth and the sky would be destroyed. The planning and organisation at the closing stages shall be done by Soon Soo Biew Buddha.

 

Our merciful Heavenly Mother has specially given order for Tao to be spread to all so that everybody shall have the opportunity to repent and purify themselves during this ‘white-stage’. However man’s conscience have been obscured and get deteriorated. It is not easy to convince the people because man has sinned so deeply. Those who practised Tao will lead a quiescent and everlasting life. Those who have given in their efforts to Tao will be paid for their merits, regardless of the society status; or of God, human, animals or ghosts. It is a golden opportunity once in every 129,600 years. It is the only chance to the achievement of the precious Tao.

 

 

 

 

 

8)               The Systematic Spreading of Real Tao

 

The real order of Tao is in accordance with the real order of the Superior God. In the ‘green’ and ‘red’ stages, Tao is spread from one person to one person; from one generation to the next. Fu Hse (Mythical emperor 2853 B.C.) is the first to discover the mutations of Yin and Yang. From then, Tao is given its first starting point. Fu Hsi is the first master. He spreaded Tao to Sheny Neng (the 2^nd). The third master is Xian Yuan; Shao Kan (4^th); Rei Xian(5^th); Emperor Ti Kao (6^th); Emperor Yao (7^th);Emperor Shun (8^th); Emperor Yi (9^th); Yee Yi (10^th); Shan Tang (11^th); Tai Kung Hunag (12^th); Emperor Wen (13^th); Lao Tze (14^th); Confucius (15^th); Chuang Tze (16^th); Tzi Shi (17^th); Meng Tze (18^th).

 

After Meng Tze, Tao is brought to the eastern. Gautama Buddha obtained it. He becomes the first master in the Eastern to obtain Tao. He spreaded it onto Chia Yeh (2^nd); Ah Nan (3^rd); Shan Nah (4^th); Yui Por Mao tor (5^th); Ti Ter Chia (6^th); Le Cher Chia (7^th); Por Shui Mi Tor (8^th); Fo Tor Nan Ti (9^th); Fu Tor Mi Tor (10^th); Xie Choon (11^th); Fu Na Yeh (12^th); Ma Ming Tar (13^th); Chia Bi Luo (14^th); Luo Huo Luo Tor (17^th); Lung Shu (15^th); Chia Na Ti Por (16^th); Sheng Chia Nah (18^th); Chia Yeh She Tor (19^th); Her Luo (20^th); Chu Yeh Tor (21th); Por Shui Pan Tou (22th); Mo Hu Luo (23th); Her Mi Nah (24^th); Shi Zhi (25^th); Por Sher Zhi Tor (26^th); Bu Ru Mi Tor (27^th); Pan Luo Tor Mi Tah Zhi (28^th).

 

Ta Mor attained the 28^th position in the Eastern. He had the order from the Superior God to bring Tao back to China. At that time, China was under the reign of Emperor Liang.

 

Ta Mor spreaded on again to Sheng Kwang (2^nd master after the recovery of Tao in China). The third, Sheng Zhan; Tao Shing (4^th); Xian Ren (5^th); Hui Neng (6^th); Pai Mah(7^th); Luo Wei Chuen (8^th); Wong The Hui (9^th); Wu Chee Hsiang (10^th); Hu Lian Khu (11^th); Yuen Tui An (12^th); Yang Huang Shi (13^th); Yao He Tian (14^th); Wong Chueh Yi (15^th); Low Ching Shi (16^th); Till here, it is the ending of the ‘white stage’. ‘Laughing Buddha’ (Mi Le) obtained it and became the first master of the ‘white stage’. Yueh Hui Pu Sa and Chae Kong (the 2^nd master). Tao is now wide-spread at the start of the ‘white stage’.

 

 

9)               The Secret Spreading of Precious Tao

 

Tao appears and disappears without showing its form. When Tao appears, one cannot see its root, when Tao disappears, one cannot see its concrete forms.

 

Heaven has sent Tao down to save the people. The messenger from the Supreme God received His order and thereby divulge the secrets of Tao and lead us to the recognition of our spiritual root. If our Heavenly Mother does not gives Her order, no one (including Gods and Buddha) would dare to reveal its secrets any further. Therefore, anyone in search of the Truth should make full use of the opportunity. Unfortunately, those who take it lightly will suffer great loss and bear sufferings for another 129,600 years.

 

Admission to Tao acceptance is by recommendation only and any casual visits by the outsiders are generally discourage. The acts of praying and paying respect to Gods are taboos to the view of outsiders and it is done in a style fitted only to our all supreme Heavenly Mother and the following hierarchy of Gods. The ‘three secrets’ given are to be treated to the utmost secrecy because whatever leakage done would face the livelihood of death within three to one hundred days. Tao is too precious to be taken lightly.

 

Any creation and occurrence on this earth can be made possible by the Supreme control of our Heavenly Mother. Our earth is created by her sole effort. So as said, anyone who sincerely and faithfully accept and  cultivate it, one day will arrive when he would be ‘bright’, and reached Nirvana, a Pali term which means he has achieved complete enlightenment (complete wisdom and perfect compassion). In other words, anyone can become a saint, a sage or a Buddha whom so many worshipped for so long a historic time.

 

The truth and the reality of Tao is not represented on paper. Although Tao is mentioned in other religious holy books of Koran, Tao-te-ching, Buddhists scriptures, Confucius Classics and the Bibles, it is hidden and unintelligible to those who have not accepted Tao before. It is a secret that can only be unveiled by a Messenger of God after Tao acceptance. The fact that it is so important that when wrongly spread to evil people or demons, it will cause harm and disturbs the peaceful tranquil of the people. Any person who purposely make known either with evil intention or with adulterated ideas or in a way likely to cause bad public sentiments towards Tao spreading, is bound to be punished by the actions of thunder and lightning. It should be secretly spread because it contains many outcomes and secrets which outsiders should not know. In fact, it is so important that over two thousand years ago when Shakyamoni Buddha was spreading Tao to his disciple ‘Chia Yeh’, he used his robe to cover the action from the sight of a third person.

 

A person’s livelihood and thinking must not be conceited and based on science alone because it bogged and narrowed the mind. Those who cultivate their abilities in mere worldly studies, hoping thereby to recover their original nature, and those who confuse the desires of their minds in worldly thoughts, hoping thereby to reach enlightenment – these are people seeking for his real image and universal truth. Science is the experimentation of material truth while Tao cultivation confines itself to moral and spiritual truth; the searching for the real image of Buddhahood. Through proper development of his faculties, one is capable of knowing his past lives and the thoughts of other people anticipates modern experiments in the field of brain waves.

 

 

10)          The Steps After Tao Acceptance

 

During the early periods, a person who wished to obtain Tao must isolate himself from home. But now, at the third stage, Tao is widely spread. Our Heavenly Mother has sent down many immortals to aid in the spreading of Tao. Employed to conduct oneself, they brought harmony and blessing, and employed to deal with others, love and impartiality. Employed to cultivate the Tao, they gave peace and harmony. For example, when they spoke of the full development of human nature, they mean the complete realisation of the moral principles  of the Three Bonds (between ruler and minister, father and son, husband and wife) and the Five Constant Virtues (that is, righteousness on the part of the father, love on the part of the mother, brotherliness on the part of the older brother, respect on the part of the younger brother and filial piety on the part of the son, covering the relationships between the ruler and ministers and between father and son). When they spoke of nourishing they mean that one should nourish these moral principles without doing anyone harm. This contral truth runs through the most subtle principles and the most obvious facts, with nothing left uncovered.

 

It is not necessary to abandon one’s family and went desperately in search of Tao, as in the ‘green’ and ‘red stages’. Every member of the family can obtain and practice Tao cultivation together. Now, man can cultivate Tao and at the same time engaged in his own affairs. Neither of each is a hindrance to the other.

 

It is the mercy of our Heavenly Mother that we can at any time practice Tao cultivation. Accept Tao whole-heartedly with the right discipline for morality, concentration and wisdom and one is on the road towards self-purification and enlightenment. Poor financial background, low status, low education and heavy manual occupation are no hindrance in gaining recognition from Tao acceptance and cultivation. Everybody enjoys equal privilege and opportunity. Our merciful Heavenly Mother accepted our human’s livelihood in the twin roles of ‘half-work and half-cultivation’ performed by man. This means one can now devote his time and energy in the Tao cultivation and at the same time engaged in an occupation of his choice. That is the reality of our modern world for man believes in sustaining and earning his own means of livelihood. An able-bodied person cannot just like in olden days begging in the streets for food because police might detain them for the reason of being a social nuisance and incapable of caring after oneself.

 

Confucius: Fishes live their full life in water, men live their full life in Tao. Those that live their full life in water thrive in ponds. Those that live their full life in Tao achieve realisation of their nature in action. Hence the saying “Fish loses itself is happy in water; man loses himself is happy in Tao”. Besides disciplining and improving oneself on aspects of right words, thoughts and deeds one must not forget those who are still in sufferings. Spreading Tao as far as possible is the responsibility of every Tao cultivators. Both inner and outer qualities must be on the guard. Spreading to many and as wide as possible is the fundamental aim in this last ‘white stage’ because heavy movements of saintly spirits traffic would distract and repel evil spirits and demons. Tao must be spread at even the slightest opportunity to others in order to create an atmosphere and a wider exposure for more keen and congenial listeners, thus paving the way for more new-comers to Tao acceptance. Clinging steadfastly to the ‘golden-thread’ of Tao by frequenting the religious venue and hearing preaching means one is well-informed which is essential in the progress of Tao cultivation. In this way Tao shall flourish with the subsequent creation of peace and harmony and a sense of brotherhood amongst man.

11)          Meritorious Presentation In the Cultivation

 

Merit, or that which purifies, cleanses the heart of evil while strengthening what is beneficial and skilful. Intrinsically it is a ‘fountain of happiness’ and hence can also be defined as ‘that which is profitable’. Heart is the root of all meritorious actions but can be also the root of all demeritorious actions. Demerit can be defined as the possession of resultant fruits from evil unskilful actions: Greed, aversion, delusion and hatred, whether these are expressed by way of the door of the body, the door of speech or the door of the mind. It leads one into entanglement with the world and to the accumulation of sufferings. Merit, on the other hand, is derived from all those intentioned actins whether of body, speech or mind, which leads one towards freedom from the world and away from the bondage of desire and suffering. Many people ignorant of the true ways of gaining happiness only go for sensual pleasures but time will come when they will actually find themselves suffering. Through non-violence and loving-kindness to all sentient beings, man is able to see the extinction of mental defilement and consequently, be less bound by them. In this way, he who has developed and extend a compassionate feeling towards all sentient begins, including the animals, is sure to accumulate a lot of merit there form. Slow and steady accumulation of merit is just like drops of water falling into pot which will sooner be filled; he should find pleasure therein; for the accumulation of merit brings about happiness.

 

Benevolence and righteousness also are in the nature of man. The accordance with nature is the Way. Men must see the vital importance of benevolence and righteousness, and act accordingly. This means we must cultivate the Way and learn how to establish meaningful relations among ourselves.

 

The object of taking these roads and keeping them repaired is the love of men. (The Superior man, in learning the Way, loves man; Way is cultivated by cherishing benevolence). Therefore, the focal point of the Way is benevolence. Where there is benevolence, there is the Way; where there is no benevolence, the Way is lost.

 

The root of benevolence lies in filial piety and fraternal love. When extended beyond love for relatives it becomes benevolence to all people. And when extended still furthers it takes the form of kindness to all living things. He, who using virtue, practices benevolence is an exponent of the Way of Right. Only the Way of Right is submissive to Heaven and responsive to the people. The practices of this Way is destined to bring about peace and order in the world. From the cultivation of the person to the pacification of the world, all the necessary steps originate in justice. They start with complete sincerity, carry through with the search for benevolence, and are consummated in earnest practice.

 

The Way is the spiritual high road to the common existence and evolution of mankind. All men who walk this road, conforming to their instinct for existence (accordance with nature), will make it an integral part of their daily life (the Way is not far from man). But the road is frequently in need of repair in order to keep it open and unhindered. That is why cultivation of the Way is required.

 

A road which was not cultivated is not possible. And so is Tao. If Tao is not cultivated, then the Way back seem forlorn. One needs to perform meritorious deeds in the course of Tao cultivation. The performance of meritorious deeds is the only way to diminish the burden of evil deeds that we have owed others for the past six million years. Without it, Tao cultivation is not complete. There are altogether three types of meritorious presentation. They are as follows:

 

A successful cultivator must not be arrogant, jealous, hot0tempered and with a desire for rivalry. There should be justice in dealing with others and not biased. One should encourage the feeble, unite the divided, enlighten the ignorant, clarify the mystic, guide the benighted and dignify the noble. Respect must be given to all Gods, elders and senior people alike. Without killing or causing injury to any living creatures, he should be kind and compassionate towards all, even to the tiniest creature that crawls at his feet. Slaughtering of animals for sacrifice purpose is not allowed.

 

b)        Presentation of character

 

One should possess good and magnetic personality, be courteous, cautious, neat attires, thrifty, modest, condescending and a keen and wholehearted desire of selfless service towards God. Do not underestimate or bully others. Equanimity or adapting to others so as to gain respect and affection there form.

 

c)         Presentation of speech

 

One should be abstinence from falsehood, slandering harsh words malicious tale-telling and gossips. The bereaved should be comforted. Excessive careless talking may create unintentional harms to others but instead more energy and effort should be put into the spreading of Tao.

 

Merits can also be accumulated by the followings:

 

1)         respecting one’s superior.

 

2)         helping others or making oneself beneficial to others.

 

3)         listening to useful teachings.

 

4)         giving useful teachings.

 

5)         sharing one’s merit with others.

 

6)         righting wrong views.

 

7)         following moral code of conducts.

 

8)         mind development leading to real wisdom.

 

One should set a good example and a source of inspiration for others to follow. A minimum degree of right understanding is necessary at the beginning to give the right motivations of cultivation, maturing into perfect intuition.

 

 

12)          The Comparison Between The Sage And The Ordinary

 

What the world values are wealth, rank, a long life and goodness. What people enjoy are good health, rich food, fine clothing, beauty and music. What they hate are poverty, low position, dying young. What people worried about is that their body should not be in good health, that they might not be able to taste rich food, put on fine clothing, see beauty or hear good music. When they cannot obtain these things, they are plunged into deep sorrow and worry. Such attendance to the externals is foolish. The rich hustle and bustle and hoard up wealth. Their method of attending to the externals of life is undependable. When a man is born, sorrow comes with it. Life comes from a source and death is a return to it. Thus, beginning follows the end in a continual endless cycle. The only way to stop this cycle is to accept Tao.

 

All products in the world are results of refined and beautiful material force. Man takes the best of it to nourish his life, but it is all from heaven. So, do not let the artificial submerge the natural. Do not for material purposes destroy your life. Do not sacrifice your character for your fame. Guard carefully your nature and do not let it go astray. This is called returning to one’s nature.

 

One who attains Tao sees perfect beauty and feels perfect happiness. Happiness and anger, joys and sorrows, should not enter one’s heart, for this universe represents the unity of all things. When one perceives this unity and is united with it, he regards his bodily form as dust of the earth, and the cycle of life and death but as the alternation of day and night. He cannot be disturbed by such accidents, much less by the occurrences of fortune and misfortune. He shakes off an official position as he shake off dirt, knowing that his self without allowing it to become lost in external changes. For the process of change going on in all things is continuous and endless.

 

He who does not deviate from the source of all things is a man of God. He who does not deviate from the Essence is a divine person. He who does not deviate from the Truth is a perfect man. He who regards the Heaven as the source. Tao as the foundation, and Tao as the portal, which is evidenced in all changes of life is a sage. He who guides himself by the principle of humanity in performing acts of kindness, follows justice as his principle, observes ceremony for his conduct, expresses the sense of harmony by means of music, and thus becomes compassionate and kind, he is a gentleman.

 

The Sage rests in the solution of things and is dissatisfied with what is not a solution. The common men are satisfied with what is not a solution and do not rest in what is a solution.

 

The man of perfect character cannot be burnt by fire, nor drowned by water, nor hurt by the cold of winter or the heat of summer, not torn by bird or beast. In nourishing his nature, the superior man acts naturally as if nothing happens, but that does not mean that he lets things take their own course. Instead he acts so as to make the best choices and remain firm in holding to the Mean, and dares not go wild or make careless mistakes.

 

Those who understand Tao must necessarily apprehend the eternal principles and those who apprehend the eternal principles must understand their application. Those who understand their application do not suffer material things to injure them.

 

 

13)          Virtuous Practice And Wisdom Cultivation

 

One must possess both inner and outer qualities. The outer quality can be cultivated through the performance of virtuous and compassionate service to others while the inner quality can be cultivated through self-development in conduct and moral restraint leading to intuitive wisdom. These are merely the fundamental requirements in the art of successful To cultivation. Both the qualities must go hand-in-hand and are equally essential, for the lack of one will render the cultivation in disequilibrium and is considered incomplete.

 

Altogether three thousand number of virtuous service and eight hundred number of wisdom are required in order to achieve that goal of complete purification. For virtuous service, one must perform one thousand number of heavenly service, one thousand number of earthly service and one thousand number of material assistance (charity giving) and it is presented as follows:-

 

a)        Performance of material assistance

 

It is the compassionate giving of material assistance to those needy and poor. Any surplus of food and money from us are of great help to those unfortunates who have had not enough. Performance of social work by helping in the collecting and channelling of money and material for homes of the aged or relief clubs, or by helping in the mending of bridges and roads for the society, are also a form of meritorious deed.

 

 

 

b)        Performance of earthly service

 

It is the channelling of effort towards the encouragement of bad and ignorant people to become good and accept the teachings of rightful Tao cultivation. Whatever bad things or vices done in the past is already past and it is always not too late to turn over a new leaf. Encouragement must also t those who have been an active cultivator before but had somehow backslided. The generous donating of money for the printing of holy books for others to read is also highly commendable. One have to comfort the bereaved by consoling words, ministering to the sick that were deserted, purifying the corrupted lives of criminals, encouraging the feeble, and also enlightening the ignorant.

 

c)         Performance of Heavenly service

 

It is the channelling of money and effort towards the spreading of Tao and in the maintenance of worship venue. The place have to be tidy at all times. A lot of time is also required for entertaining, organising of preaches, ceremonies and other formalities concerned. It should be realised that Heavenly work in the ‘white period’ is of utmost importance because this is the last stage and as such even gods and sages are being reborn on earth or by getting themselves into mediums so as to help speeding up the spreading of Tao.

 

Internal assistance is the putting of effort into the managing of the worship venue by attending to ceremony, preaching and encouraging newcomers, cleaning the place, giving financial aids and other general daily duty. External assistance is the putting of effort and time in spreading the Tao to other country. Places where human helps is insufficient, e.g. in preaching and managing of ceremony, modest and selfless service should be extended to there regardless of whether it is small or elegantly big.

 

I shorts, precious Tao must be spread to more people so that they too can benefit from this worthwhile cultivation – the more people, the more peace will be the place.

 

 

14)          Rules And Regulations In Tao Cultivation

 

In a country, the government has his own laws and policies. Likewise in a family, there is also an ethical code of conduct to follow. Unexceptionally, Tao has its own set of rules and regulations too. If one abides and follows it accordingly, one is able to achieve perfection in the long run.

 

We should always follow the rules and regulations set by our Heavenly Mother. Those who are first informed should instruct those who come later, and those who first apprehend the Way should instruct those who are slower to grasp it. This is one of man’s responsibilities. For example, water flows downward from high places till it finds its level; electricity is transmitted from high to low voltage till a balance is struck; when heat and cold are mixed, the former helps warm the latter till the same temperature is reached. It is the way of Heaven to be altruistic and collaborate with others in the performance of good. When those who first apprehend the Way instruct those who are slower in learning it, they practice the Way of Heaven and accelerate the progress of mankind.

 

We must aim at the highest goal: be far-sighted; strict mannerism; setting a good example for others to follow; be merciful; good personality; just and patient; respectable to elders; and be humble all the time. Do not speak evil words; do not hurt the feelings of others. We must endure all hardships and sacrifices. Avoid worldly entanglements, adopt vegetarian diets, advocate loving and helping others, practice self-denial, exhort good conduct, inhibit killing, curb avarice and counsel a healthy attitude. We must distinguish between the demons and be acknowledgeable to Tao. Be patient during the hard times of Tao cultivation. Only in this way can goodness be continued, nature fulfilled, virtue achieved and the Way cultivated.

 

The basic principles of Tao cultivation is also shared and beared by the principles of Confucianism, Taoism and Buddhism. All the above religions have the same objective of teaching the people to do good and to purify their eternal spirits. The ethical codes of conduct formed by Confucius, Lao Tze and Shakyamuni must act as the guiding principles for Tao cultivators and it is presented as follows:-

 

a)        Confucius

 

The five cardinal principles:

1)         benevolence.

2)         righteousness.

3)         propriety.

4)         wisdom.

5)         sincerity.

 

The three bondage principles:

1)         People must be loyal to their ruler; ruler must be just to his people.

2          Son must be filial to his parents; parents must be responsible to his son.

3)         Wife must be devoted to her husband; husband must be faithful to his wife.

 

b)        Lao Tzu

 

The five constituents preservation principles:

1)         The element of metal.

2)         The element of wood.

3)         The element of water.

4)         The element of fire.

5)         The element of earth.

 

The three purity principles:

1)         Vital fluid.

2)         Creative energy.

3)         Spiritual essence.

 

c)         Shakyamoni

 

The five commandments:

1)         Do not kill animals.

2)         Do not steal.

3)         Do not commit adultery.

4)         Do not tell lies.

5)         Do not drink liquor.

 

The three precepts:

1)         We should respect the sages.

2)         We must learn from the sages.

3)         We ought to carry out the teachings of the sages.

 

The moral code of conduct of the above three sages which although are different, it bears the same ultimate objective of spiritual purification. First of all, we should abstain from meat and liquor in order to have wisdom and preserve the element of water. Moreover, we should not indulge in sex in order to preserve the principle of propriety and the element of fire. Furthermore, we should not kill animals so as to preserve the principle of benevolence and the element of wood. In addition, we should not cheat others in order to preserve the principle of sincerity and the element of earth. Finally, we must not steal in order to preserve the principle of righteousness and the element of metal.

 

Tao is merciful to all, even to the notorious but repentable man. We must pay careful attention to the rules and regulations of Tao for it is the real path helping us to reach the state of complete enlightenment. When we have reached that state of perfection, not only do we enjoy eternal life but also the rewards granted by our Heavenly Mother. By observing the rules of propriety and practicing righteousness, we hope to be worthy of our ancestors.

 

 

15)          Bitterness Creates Buddhahood

 

Tao cultivation is initially resting on the privot of sorrow and bitterness. It is neither totally pessimistic nor totally optimistic, but on the contrary, it teaches a truth, the great truth of Tao that is able to put an end to the temporary bitterness once and for all.

 

Ordinarily, the enjoyment of sensual pleasures is the highest and only happiness of the average man. The hearts of the world are captive of a happy and splendid life. What they detest most is hardship. So, they struggle and compete amongst themselves for wealth, fame to ease their materialistic heart. But such happiness is illusive and temporary. Even the richest man has his own sorrows. Nobody can escape from world bitterness and sufferings except through Tao. Take an example of a rich man’s son who had never taste hardship since the day he was born. Spoilt and pampered, he indulged himself in pleasure entertainment. Soon the time came when he had spent all his money. His friends were no more his friends. They deserted him one by one. His happiness disappeared in a flash of light. Now he is left with unbearable sorrows. Another example of powerful personality such as the kings and ministers are also no guarantee to lasting happiness. An act of coup-de-tat or an assassination attempt may finish them off. Any immoral or corrupted case may leave behind bad names. In other words, the higher one climbs, the heavier he falls. So, what happiness does man has?

 

We should realise that wealth and fame is not everlasting. Real happiness is found in our own hands. It is not defined in terms of wealth, honour or fame. If such possessions are taken forcibly or unjustly obtained, they will be a source of pain and sorrow to the possessors. Instead of trying to rationalise suffering, one must take suffering for granted and seeks the cause to eradicate it.

 

Examples of such seeking and eradication are Shakyamuni Buddha, Goddess of Mercy, Confucius and Sheng Kwang Buddha.

 

Shakyamuni Buddha was brought up in the lap of luxury, but his contemplative nature and boundless compassion did not permit him to enjoy the fleeting material pleasures of a royal household. He knew no woes, but he felt a deep pity for sorrowing humanity. Amidst comfort and prosperity, he realised the universality of sorrow. The palace with all its worldly amusements, was no longer a congenial place for the compassionate prince. Realising the sanity of sensual pleasures in his twenty-ninth year, he renounced all worldly pleasures and donning the simple yellow garb of an ascetic, alone, penniless, wandered for in search of Truth and Peace. It was an unprecedented historic renunciation; for he renounced not in his old age but in the prime of manhood, not in poverty but in plenty. He made a superhuman effort for six long years, avoiding the two extremes of self-indulgence and self-mortification. The former retards one’s spiritual progress, and the latter weakness one’s intellect. At the age of thirty-five, he eradicated all defilements, purified himself, and realising things as they truly are, attained enlightenment.

 

Goddess of Mercy is another example of renunciations and seeking the course of salvation for mankind. Born a princess, she also seeks the course to the people’s suffering. One day, while in the palace garden, “Tar Mor’ Buddha approached and taught her the art of Tao cultivation which she followed accordingly. She suffered much bitterness under the tests of her father, the Emperor. Ten years later, she also reached the state of perfection and became a Buddha.

 

In Tao cultivation, one is taught about what is suffering, the cause of suffering, the cessation of suffering, and the path leading to the cessation of suffering. It prevents a person from being materialistic and it also prevents a person from being thrown into sand despair if he happens to meet with repeated failures and disappointment in his life. The believers in the law of Karma which state that good effects are produced by good actions and evil actions bring about evil results; gives one the strength of will and energy in counteracting the evil influences of vice with the good influence of virtue. Through firm heart and patient, a day will come when the result will bear fruits and he will enjoy the consequent fruitions of what he has done.

 

A person on reaching the state of perfection, a notice shall be sent down to inform him of the successful news. At the end of ‘white stage’ there will be a grand gathering called ‘Long Wah Tai Hue’ where all purified souls shall celebrate together with our Heavenly Mother of the fruitions done and one is able to enjoy blissful eternity.

 

 

16)          Personal Conduct In Tao Cultivation

 

To be on the right path all the time, one must learn the rules and regulations by heart. Heart is the root of everything. It can build hell and it can create heaven. We are the architects of our own fate.

 

We are faced with a totally ill-balanced world. We perceive the inequalities and manifold destinies of men and the numerous grade of beings that exist in the universe. We see one born into a condition of affluence, endowed with fine mental, moral and physical qualities and another into a condition of abject poverty and wretchedness. Through the law of moral causation, we reap what we have sown. What we sow we reap somewhere. In one sense, we are the result of what we were, in another sense; we are not totally the result of what we were. For instance, a criminal today, may be a saint tomorrow.

 

Tao is unbiased and the root to the attainment of Buddhahood. Learning the rules by heart is just like implanting the root of Tao into the domain of sub-consciousness. Obey it all the time and one is on the right track to the state of purification and perfection.

 

a)        Heart

1)         Filial and obedient to parents.

2)         Subjects of the states should be loyal and humble at heart.

3)         Ready to help the poor and needy.

4)         Be passionate to those who are in difficulties.

5)         Do not be greedy or jealous of one’s possessions – money, wealth and fame.

6)         No evil thoughts arising from sensual pleasures.

7)         Do not be jealous of other’s talent.

8)         Do not blame yourself or hate others for being so much better than you.

9)         Always be honest and upright.

10)       In whatever you do, do it with sincerity.

 

b)        Personality

1)         Wear clean and neat attires. Regulate your dress carefully to show dignity and respect.

2)         Perfect yourself morally and set a good example.

3)         Facial expression be firm, walking and sitting be straight and upright; respectful and well-mannered, thinks before talking, calm and works according to position.

 

c)         Talking

1)         Do not boast of your wealth and act arrogantly.

2)         The highly educated must not underestimate others.

3)         Speak in low voice with respect to the seniors and elders.

4)         Polite and chivalrous in front of ladies.

5)         No one-sided talk on behalf of money.

6)         Do not blame yourself in poor living.

7)         Speak the necessary words and keep the excessive by remaining silence.

8)         Patience is the antidote for curing anger.

9)         Do not exaggerate or speak the untrue.

10)       Do not tell lies.

11)       Do not boast of yourself.

12)       Do not criticise others.

13)       Speak the subject matter and not loosely.

14)       When you speak, speak with trust.

15)       Be alert of what you are speaking.

16)       Do not indulge yourself in imagination.

17)       Do not create falsehood.

18)       Do not be stubborn on your point of view.

 

Persons who wish to perfect their knowledge must not be conceited or self-deceiving. The self-deceptionists regard themselves as arbitrarily in the know, when in reality they are not. The conceited frequently are content with what in reality they are not. The conceited frequently are content with what they have acquired. They have no desire for further progress and so rest calmly in their state of vulgarity, ignorance and inferiority. Thus points to the reason why the serious inquirer must be humble at heart.

 

Confucius, “I do not know how a man without truthfulness is to get on. How can a large carriage be made to go without cross-bar for yoking the oxen to, or a small carriage without the arrangement for yoking the horses?”

 

 

17)          Progress In Tao Cultivation

 

While a person progresses with regulated behaviour and setting a new set of values in the course of cultivation along the path of Tao, it is not smooth but fills with various obstacles. The obstacles are either created by ‘Ah Siew Lo’ whose duties is to test us on the creditability of our Tao performance or created by the ghosts whom we are indebted.

 

The testings of ‘Ah Siew Lo’ include the creation of trouble and disruption that is able to deviate one’s interest and attention to commit an act that is against the law of Tao cultivation. Clear thinking, understanding and tolerance have to be when one encountered such a situation because it is merely a test with which one have to pass in order to achieve a higher state of personal advancement in the cultivation. Examples of such a test are the creation of family quarrels, works disruption, sickness, accidents, time scarcity, temptation and teachings of adulterated ideas by false religions teachers.

 

Ghosts whom we are indebted may come to find us at this stage to hinder our progress in cultivation. But why Tao cultivation in this state? It is because an ordinary person without Tao cultivation is just like a penniless beggar who owed others a lot of debt. Since he owes others money, they would not find him to return it because he is already broke. However a person who is keeping Tao is just like earning more and more money and as such his creditors are likely to bounce on him for their debts. Through patience and tolerance, one’s debts shall steadily be cleared and the excess merit shall represent light rays for his body’s halo.

 

Right understanding of Tao is essential. Any succumbent to false deeds and deviation may activates the imbalance of one’s body forces of Yin and Yang which in turn creates the backslides of one’s Tao cultivation. Rules and regulations must be carefully observed so that demons shall have no chance to demoralise us to commit evil deeds which results in our downfalls. Concentrate on Tao principles and not to deviate our attention on to another religion at the same time is important because ‘one pair of feet cannot step on two boats’ and it can result in one’s failure.

 

Tao cultivation is to make worthy sacrifice of time, money, energy, status and position. Money and human body are useful servants if properly controlled and to us these are only of temporary nature because till death do us apart. Who have not died before?

 

Sage Lao Tze taught us to be calm and firm no matter what turmoil outside is. Just like on the ocean or in a cyclone, it is the mid-point that is the most peaceful although the surrounding engulfed is turbulent or even disastrous. One should neither go to the extreme behaviour of happiness, anger, sadness, love, ferocity and craze nor attracted by sensual pleasures of colour, sound, smell, hearing, touch and fashion trend. Neutrality and simplicity is the main criteria for a peaceful mind.

 

To be a vegetarian is essential for successful Tao cultivation and it is presented by the following reasons:

 

1)         By having a merciful heart.

2)         By following the rules of non killing and eating the flesh of our brother, relatives and friends.

3)         By not churning into the ‘birth-death cycle of the animal realm.’

4)         By not having high blood pleasure (high cholesterol level) which may result in a heart attack.

5)         By having a good temper, understanding clear and conscience pure.

 

Confucius said, “There are five steps of practising the Tao: extensive study, thorough inquiry, careful reflection, clear discrimination and earnest practice.”

 

During the advance stage of Tao cultivation, one is able to develop the five supernormal powers – divine eyes, divine ears, though reading reminiscence of past births and different psychic powers. It must not be understood that those super normal powers are essential for sainthood.

 

In order to make improvement all the time, one must withstand all laughs, bombards, physical punishments and other forms of endurance as come across without fuss so as to be on the right track of the path set by our Heavenly Mother to the uppermost heaven where everlasting tranquility and happiness reigns.