chapter five: the enlightenment of the heart and true nature

8/14/2019 Chapter Five: The Enlightenment of the Heart and True Nature

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Chapter Five: The Enlightenment of the Heart and True Nature

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001. The true teachings of truth are intended to show the way to correctunderstanding and correct vision, and thereby attainment of perfect enlightenment.

002. All the methods of cultivation in this world finally must all return to the

point initiated by the Enlightened Master-- the true teachings of the truth. Forwhen Heaven and earth are at peace, the entire universe is at peace, and when ourhearts and minds are aligned with the principles governing the universe, Utopiacan truly be realized right here on earth.

003. The ultimate goal of dharma is to awaken all beings to their true selves.

004. The key to dharma is refining the heart to its true essence, and holdingsteady thought.

005. The heart and true nature spring from the same source. If distinctions mustbe drawn between the two, then true nature is the essence and the heart is themanifestation of true nature. Just as the Platform Sutra of the Sixth Patriarch

states: "One Buddha transmits to his successor the quintessence of the dharma, andpatriarchs transmit the esoteric teaching from heart to heart."

006. Adhering your mind to the Heavenly Portal can bring control over the sixgunas. Thus, when the mind is refined and concentrated in one completely pureheart, fanciful thoughts are subdued and tranquillity is achieved.

007. Adhering one's mind to the Heavenly Portal is the foundation for attainingenlightenment.

008. Adhering the mind to the Heavenly Portal enables control over birth andrebirth. By steadying the mind, one can transcend the 18 levels of hell.

009. When the six gunas return to the Heavenly Portal, escape from the sixtransmigrations is immediate. This is, in essence, a victory engendered by seekingand obtaining the Dao.

010. Awakening to one's true nature (enlightenment) brings about unity betweenHeaven and man. This is the ultimate stage reached by practitioners of the Dao.

011. If you desire to attain enlightenment, you should have a fearless spirit andnever allow the mind to waiver, despite changes in the surrounding environment.

012. If you realize the dharma of attaining the sudden enlightenment ofbirthlessness, the Western Pure Land will be perceived for an instant. As long asyour true self is at peace and revealed to you, the six roots and six gunas will

be cast away immediately, and your own Buddha nature revealed.

013. Heaven teaches: "You do not need to practice Dao very hard in order to attainenlightenment, for as long as you relinquish atma-grahai, abhimanaii, socialstatus, body and mind, you will naturally attain enlightenment.

014. Strive to attain true self-knowledge, not to become a tool of others or arecord player for others' thoughts and words.

015. Examine the roots of your true self and become enlightened through awakening,rather than metaphysical debate and study.


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016. An unenlightened thought is ignorance itself. For our spirits are weak andfickle, and liable to change with our surroundings, preventing us fromstrengthening the heart and stabilizing the true self. Therefore, we must focusour mind on the Heavenly Portal at all times in order to hold onto every awakenedthought and never lose ourselves.

017. To return to the Root and acknowledge Heaven is to attain the state of

nothingness.

018. The core of the mind is the foundation of your being, and the basis ofphysical and spiritual well being. It is said, "Realize the true self, and awakento the Buddha in your own mind and spirit."

019. Above all else, you must awaken to your true self. Everything else issecondary.

020. Too many external influences and distractions prevent awakening to the trueself. Only you can awaken yourself, and only you can set yourself free fromworldly cares.

021. The purpose of practicing the Dao is to awaken to the true self. Thus, it isuseless to sit still in meditation if you cannot realize your true self.

022. Lao-Tzu said: "Effect emptiness to the extreme," meaning achieving absolutenothingness. "Keep stillness whole," or total stillness. "Myriad things act inconcert," refers to total unity between man and Heaven. "I therefore watch theirreturn," refers to everything returning to the origin of all things.

023. The emptiness and solitude of true nature is the origin of all dharmas. Thus,all dharmas that do not return to the void are not true dharmas; the heart thatdoes not return to the void is not the true heart.

024. Those lacking inner assurance will suffer constant distraction from external

elements and attachments to mundane things.

025. The Jigong living Buddha said: "Pay no heed to myriad things, but only aboutenlightenment; mind not mundane affairs, focus only on true nature." In otherwords, forget about all conditions outside your true self, and turn all yourattention to your true heart and true self. Care not for that which does notconcern your true nature; disregard that which falls outside your own abilities;and heed not those matters that fall outside your responsibility. "Awakening toyour true self " means attaining enlightenment as soon as you can. "Mind notmundane affairs" means severing yourself from the causes and conditions ofsuffering including gratitude, hatred, affection and revenge. "Focus only on truenature" means you should always reflect upon your true self.

026. Take awareness as your teacher and develop a clear concept to truth, and youraffinity to the truth will become stronger.

027. Where the Enlightened Master is concerned, complete faith comes forth and apure heart is revealed, giving rise to complete understanding of the truth. TheDiamond Sutra says, "Hearing these passages, even for a single recitation, theyshall give birth to a pure faith."

028. The true self is not created by mankind but bestowed by Heaven, for wherethere is creation there is birth and destruction. If you are not at ease with yourtrue nature, you will be beset with fear, anxiety and reversal. Therefore, you


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should minimize desires, and when you seek for nothing, you will enjoy a free andleisurely life.

029. Most of the ancient saints attained enlightenment in a very short time. So ifthis universe of wisdom is not understood, one must practice diligently, workingto pass this particular "course" in many successive lifetimes, and unable toreturn to the Western Pure Land with each failure. All Buddhas and Bodhisattvashave gone through the same process.

030. Have regard for yourself and frequently turn your attention inwardly. Askyourself, 'What are the differences between the Buddhas and myself? Why am Idifferent?' Find the answers to these questions. Diseases of the mind must becured by mind medicine. When you have healed your mind, plus engaged in deeppractice, you will soon attain enlightenment.

031. An awakened person has a mind as expansive as the great void, and is thusunfettered by attachments. Their minds empty, unenlightened beings waverhelplessly.

032. The enlightened mind comes from one's illusion, for worries can turn intowisdom. Lotuses grow from out of the silt, and Buddhas reveal themselves in this

sinful world full of evils.

033. When one achieves a state of no distinction between the self and others,enlightenment may be achieved. Generally speaking, advanced practitioners of Daoappear as moralists on the surface yet harbor strong possessiveness and like tocompare themselves with others. Therefore, despite their experience, they remainhopelessly distant from enlightenment.

034. The Doctrine of the Mean says, "Practice the Dao sincerely and you shallattain enlightenment." For sincerity means dedication to one thing andconcentrating your mind on one thing is sincerity. Thus, sincerity is the key toawakening.

035. Human beings are finite creatures, but the true self can expand into theinfinite.

036. The teachings of the world's five great religions mainly elucidate the heartand true self, but people digress; they leave behind the heart and true self andbehave indiscriminately.

037. You must attain enlightenment as soon as possible so that you can obtainperfect wisdom.

038. The origin is untainted. Freedom comes from non-possession. If you allowfanciful thoughts to distract from your practice of the Dao, you stray from thetrue meaning of truth. But while you abide in nothing and have an honest heart,

then you will return to your original Buddha nature.

039. The souls of all those who fail to achieve self-awakening are destined to becontrolled by the power of karma after death.

040. All earthly things are ephemeral, but the infinite is eternal.

041. Focus the light of your being and return to the great void.

042. All the wisdom of the ancient texts is harbored within. Awaken to your truenature at the root of the heart.


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043. Who is Amitabha? One's own true nature. So when you chant the Buddha's name,reflect on your own inner Buddha, not on others'.

044. The meaning of abandonment is to abandon completely all attachments, and"obtain" self-awakening to the Buddha-nature that is in you.

045. Continually turn your light inward to let the spiritual light of Heaven dwell

in your mind always.

046. Good moral character, resolve to save all beings, and refined effort are allessential to attaining enlightenment; lack one of these elements and enlightenmentshall not come.

047. The four characteristics of our true selves include compassion, willingnessto give alms, a tranquil heart, and equitableness. If you are ensnared by worldlyworries and carnal pleasures in this life, you will experience the four types ofbirth: birth from an egg; birth from a womb; birth from heat and moisture; andmiraculous birth. Therefore in your practice of Dao, hold no conception of ego orpersonality, throw away all evil thought, and with nothing to worry about thewaves of anxiety will become calm. It is written in the Platform Sutra of the

Sixth Patriarch, "Within the domain of our mind, there is a Tathagataiii ofEnlightenment who sends forth a powerful light that illumines externally the sixgates (of sensation) and purifies them. This light is strong enough to piercethrough the six Kama Heavens (heavens of desires). When it is turned inwardly tothe Essence of Mind, it eliminates at once the three poisonous elements, purgesaway our sins which might lead us to the hells or other evil realms, andenlightens us thoroughly within and without, so that we are no different fromthose born in the Pure Land of the West. Now, if we do not train ourselves up tothis standard, how can we reach the Pure Land?"

048. Heaven and ignorance both dwell in your heart. There is no distinctionbetween the two. As the Platform Sutra states, "Enlightenment and ignorance aredivided into two by common people, but the wise man realizes that one's true self

is all the same. And when one's true self cannot be divided into two, that is truereality."

049. Confucius said: "The superior man, even in his thoughts, practices hisrighteousness from his place in society. When Righteousness is not being done, heis the one who is aware of it." Thus, do not leave the primal awareness behind,for an unenlightened thought fosters ignorance.

050. An awakened person is one who has banished learning and ended vexations, andfor whom all actions are revealed from the enlightened true self. For learningbelongs to things external, focused on finite subjects and not on inner things.Therefore one who loses his inner peace will always desire to posses externalthings, setting the cycle of birth and rebirth into motion.

051. Mind not whether you can live a long life, but only whether you can attainenlightenment during this lifetime.

052. The power of self-awareness is the only way to self-salvation. One who failsto become aware of mistakes and correct them will always make mistakes. Therefore,awareness of mistakes is crucial, for anger and hate cloud awareness. Confuciussaid of the superior man, "When angry, he is aware of the consequences."Therefore, if he does not want to change his mind and return to the way of truth,he will always be caught in the cycle of the four types of birth and the sixmigrations.


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053. The 60,000 year epoch of karma is like a giant wheel, difficult to change.And with consciousness as tiny as a mantis, how can you resist its spell? Resistit with your faith, with your stamina, and with your wisdom. Although it is adifficult job, you must exert your utmost strength to conquer it.

054. He who practices Dao sincerely and diligently will attain enlightenment someday. If one cannot look deeply enough to the true self, innate sincerity can

compensate.

055. Since you are born on earth, the most important thing for you is to transcendbirth and death, and to attain enlightenment

056. To awaken to each thought you give rise to is the key to transcending birthand death. Transcending birth and death means freedom from attachments physicallyand mentally, and have attained a state of ease wherever you go in life or death.

057. To resurrect is to be born again, and to be born again is to enlighten and torestore the brightness of the true self. If one does not know how to follow thepath of the true self, the brightness of the true self cannot be restored. This isvery important for each practitioner of Dao.

058. If you do not know where your heart is, then how can you find the origin ofthe heart? It is said, "The Great Dao is clearly in the origin of the heart," soif you forget the way you have come, your return home shall remain perpetually outof reach.

059. One's true heart is the fertile ground of dharma. Nothing about socialconventions can be relied upon, so look no further than your own dharma nature.

060. He who seeks eternal life must find the origin of the heart first. He mustalso not abide in the Three Minds (the past, the present and the future minds) andmust empty the heart. For a tranquil heart is Buddha himself.

061. Those who do not adjust their hearts will deviate from the truth whileaccumulating bad karma.

062. Encouraging people to reveal their awakened minds is useless. Forencouragement requires an object of action, and one must awaken to one's truenature through individual practice, not through admonition.

063. Buddhas dwell in tranquillity but people dwell in fantasy. This is calledperverse knowledge and vision. As Confucius said, "He who maintains the innocentheart of a child and seeks the great Dao sincerely approaches the destinationwhile not having quite arrived there."

064. Examine your heart and conduct, and you will know where you stand. Maintain a

constant state of inward reflection.

065. Whenever fanciful thoughts arise physical and mentally torment follow.Cultivate yourself in this life, for it is too late to start after you die.

066. We keep all the implements and tools of daily life in good condition, so whynot nourish and cherish your heart and true self in the same way?

067. Lao Qianren said: Practitioners of Dao must fulfill three conditions in orderto escape calamity.(1)Receive initiation of the Heavenly Portal by an Enlightened Master. In the


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Bible, such people are referred to as those with the seal of God on theirforeheads.

(2)Become a vegetarian, for blessed are those who observe the rules of moralityand perform good actions.

(3)Maintain a peaceful mind.

068. Although the essence of the great Dao cannot be traced, the human being hasan awakened mind. Thus if you practice Dao sincerely, you can communicate with theGreat Dao. As the Great Learning states: "An honest person will obtain the Dao; adishonest person will lose it."

069. Chant your own Buddha (your true self) as you chant Buddha's name. For whenyou keep tranquillity in your heart the essence of the true self will be steadyand still.

070. Do not deviate from your true heart or true self, and always maintain an easyheart and regard all worldly phenomena as inconsequential.

071. People's hearts are changeable, so do not expect someone to always love you

or understand you. You should know that Lord Heaven always loves you, for He isalways with you.

072. When you practice Dao very hard, you repay a favor to the almighty in heaven.

073. Your past sins arose from greed, hatred and ignorance, and came out ofaction, words and thoughts. Now that you know this, be doubly careful to committhe same mistakes again.

074. Karma is revealed in times of adversity. At such times, prostrate yourself,concede your transgressions, and give thanks.

075. Self-examination is the prerequisite and cornerstone of progress and

diligence.

076. Maintain an empty mind and you will always be able to see with clarity andbear correct consciousness.

077. Becoming a monk or a nun is not about external appearance or lifestyle, butdeviation from the six roots and the six gunas.

078. The key to Dao cultivation is to correct yourself from the heart; that is toquell greed, hatred, ignorance and desire before it manifests in yourself, and tobanish evil motives before putting them into action. This is what you must striveto attain and how you will reach nirvana.

079. Those who dedicate themselves to their careers are capable of greatachievement. Similarly, those who dedicate themselves to enlightening their heartsand true selves shall attain enlightenment. Therefore, concentrate your mind onyour true nature to awaken to your true self and ultimate wisdom.

080. The five skandhas (aggregates)--form, sensation, the functioning of the mindin discrimination, the functioning of mind in its processes, and mental faculty inregard to perception and cognition--are as illusory as clouds. They are merelyreflections of the transience of the mind. But mundane people cling to form andthink all things that are seen are real.


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081. The best way to eliminate the consequences of karma is to summon youremotions and turn into your true self. When all attachments to the six roots andsix gunas are broken, consciousness of karma will disappear.

082. Do not notice whether odors are pleasing or foul; do not discuss right andwrong, and do not comment on good or bad. All you need to do is to concentrateyour heart to the Heavenly Portal and the six roots will have no place to dwell.Remain impassive to the six roots and the six gunas.

083. "Purity" means lack of contamination, "tranquility" means lack of fancifulthought.

084. Transcending worldly fatigue caused by the six gunas allows one to transcendthe passions and delusions of desire, anger, stupidity, pride, and doubt. If youallow yourself to become ensnared in the ups and downs of joy, sorrow, anger, anddelight, how can you achieve peace with yourself?

085. Put forth your greatest effort to practice Dao. When you reach unity of heartand intention, that's when you will greatly advance your spirit.

086. All the Buddhist laws and codes are intended to bring about realization of

the essence of truth.

087. The teachings of the world's five great religions are guidance leading us toharmony with the truth of the cosmos.

088. Your current plight is the accumulated result of all previous lives. Thus,you should remember to turn from external causes and conditions and return to theway of truth.

089. Confucius said: "The Superior Man acts accepting his own situation. He doesnot hope to be somewhere else." Today, our position calls for awakening ourselvesand enlightening others.

090. All dharmas embrace all beings and are accommodating, but we resist them.Thus, we are truly lost in our ignorance.

091. Dao is made of righteousness and sins are made of egotism. Where there isego, there is human nature, because ego combines with form. But ego is in facttransient and will vanish very soon. On the other hand, the void is one with Dao,so it can exist forever. Thus, a passing thought of desire to possess leads to theland of torment and transmigration, while a passing thought free of desire topossess creates the Western Pure Land. Desires cause you fall into the cycle ofbirth and rebirth, but keeping your mind empty lets you become one with the Dao.

092. We must take good care of ourselves now and take live lightly before we haveattained enlightenment. As we are born to awaken our true selves, we must use our

bodies to cultivate ourselves and attain enlightenment.

093. If you desire to change yourself, Heaven will help you. Thus the orientationof your heart determines your ultimate destination.

094. It is difficult to transcend ignorance. Change from this situationnecessitates much hardship, and most important is understanding of the truth andsincere cultivation. When one leaves ignorance behind, no beings dwell in thetriloka (three realms). Only wisdom can shatter ignorance and allow insight beyondthe passions and delusions of birth and rebirth.


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095. Give rise to evil thought, and evil spirits will immediately descend uponyou. Therefore always maintain correct thought, lest you invite wicked monstersand evil ways.

096. Revelation of miracles enlightens you to understanding that people have atrue self in them, and everyone should recognize the importance of selfcultivation and awakening in order to transcend the cycle of birth, death andrebirth.

097. Routine meditation upholds peace of mind by day and night; that is truemeditation. Anything deviating from this rule is evil meditation.

098. People cannot give accumulate Heaven in the heart, because the self-awarenessis the conscience and Heaven is all you have. Conscience is present from thebeginning, and transcendence of birth and rebirth is impossible with a guiltyconscience.

099. Peace of mind must be maintained in order to prevent the encroachment ofillness.

100. Thought that deviates from the true heart and tranquillity and gives rise to

illusion and attachment is called fanciful thought.

101. Whatever things you have known and have kept in mind will form your conceptsand control your life. As it is not easy to erase these concepts since they havetaken root in your mind for so long, they become your karma.

102. Every attachment you have had, everything you have intentionally done, spillsforth from the subconscious as you sit in meditation.

103. All you have in your lifetime is the revelation of the power of karma, so alife practicing the Dao opposes the power of karma. Therefore, you should realizethat emptiness is the origin of all causes and conditions whenever the causes andconditions are manifest or concealed.

104. Develop your life now and lead the life of a Buddha. For a Buddha's life is alife of reason, and the lives of the celestial beings are pure and light, directedentirely by morality.

105. You will be able to control everything and take charge over the direction ofyour life when you have awakened your heart to the truth.

106. When you empty your mind, the power of karma will have no bearing over you.But when you allow fanciful thoughts, karma will surely take hold. Karma does notcome unless you call it, so you must be fearful and watchful.

107. Introspection means scrutinizing and discussing your everyday behavior, while

reflection means correcting your thinking and mind. Therefore, maintainingmindfulness through all daily activities, including walking, standing, sitting andsleeping, is a matter of effort.

108. Do not allow yourself to become angry because can make up for the illnessthat anger generates. If you die from anger, you will be doomed to frustrateyourself to death through endless lifetimes. Therefore, maintain a tranquil mindand do not surround yourself with things you like; the less the better. Neverabide in anything, and you will not discriminate between love and hate.

109. Those who know the gravity of karma maintain a fearful mind. When you


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understand the seriousness of the retribution of karma, you will not nor dare notact improperly.

110. People make different mistakes at different stages of life. But when youelevate your spirit, you can change and make fewer and fewer mistakes.

111. When one's mind is calm and at peace, it is as if a spare part has beenchanged and newness completely restored.

112. Before Heaven engages in the ultimate rectification, if beings refuse tochange themselves heaven and earth will shake and all beings will suffer.

113. If you do not possess the conditions for Buddhahood, there is no place foryou in the Kingdom of Buddha.

114. People are inflicted with "the karma of inertia." We get ourselves intopatterns of speech, thinking, and the machinations of everyday life, and we becomeattached to all of it. Do not let your habits become a matter of course. As longas you enlighten your true self, you can awake to the power of karma and attainenlightenment following deep cultivation.

115. Look frequently within yourself and examine your attachments and you willimprove in your practice. Look at your face and you will know that your mouth isonly one hole, and others have two. This means that you should pay more attentionto observation and listening, and taking care to speak less. You can certainlyspeak, but only what is necessary. Quiet observation and introspection is the keyto successful cultivation.

116. Repentance means relinquishing the ego, for ego is the root of myriad sinsand transgressions.

117. It takes tremendous strength and expenditure to erase the karma that arisesfrom fanciful thoughts. However, fail to recompense and your life will end inregret. But fail to compensate, and you will feel sorry till you die.

118. A critical is hell and to suffer from the punishment of hell is to afflictoneself. Thus, when one does not transgress one's good conscience, one is free ofthe anguish of hell.

119. The Zen master Yongjia said: "The heterodox person is smart but lacks wisdom,and practices the two vehicles diligently yet lacks compassion to deliver allbeings." When you practice Dao as all Bodhisattvas do, you will be able to obtainboth wisdom and compassion and to deliver all beings.

120. The Catastrophe of the Great Wind will descend and sweep human nature away.Maintain a tranquil heart and attune yourself to Heaven and the Three Buddhas andsalvation shall be yours. Remember this always.

121. Do not intentionally come in contact with anything that will give rise tofanciful thought, or enlightenment will remain out of reach. As Lao-Tzu observed:"Avoiding temptation retains presence of mind." Thus, only strong self-awakeningcan transcend external temptation.

122. Giving rise to fanciful notions is like boiling water: it takes longer tocool back down. Therefore, remain watchful and maintain peace of mind, payingparticular care to the rise and fall of thoughts.

123. Do not worry excessively about your health. For paying more attention to


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elevating your spirit to the true heart and true self, and to caring about thesuffering of people, indicates spiritual progress.

124. Only a transcendent spirit brings about transcendent behavior, and elevationof the spirit is the beginning of transcendence.

125. The process of practicing Dao strengthens your faith in the Dao. If youcommit strongly to practicing the Dao always, one day you will achieve great

results.

126. Steady your mind and do not let it be attracted to external matters, forsomeday you indeed cease all activities in death.

127. Attachment is the origin of illness; where thoughts accumulate cancer arises.

128. Maintain a tranquil mind, lest you be destroyed in the catastrophe caused bythe power of karma and fail the test of temptation given by the devils. Know thatthe biggest crisis you face is not knowing yourself thoroughly.

129. Dao cultivation is designed to make you the master of yourself and takecontrol of your thoughts. Just as with driving a car, if you do not control the

steering wheel you will lose control and die.

130. A mind clouded with greed, hatred, ignorance, desire, alcohol, lust, wealthand anger has fallen into an abyss. Fail to keep these defilements at bay preventsescape from the abyss and certain drowning.

131. Keep your spirits at ease. Remain impassive, do not fear, fret, or take stockin gains and losses; take everything in stride.

132. Now is the time of selection and elimination. Uphold introspection, be clearin your thoughts so you will be ready for the test. Are your thoughts good orevil? There is no room for ambivalence.

133. He who practices the Dao sincerely will not be drawn into temptation, for asincere heart can surpass everything and is blessed by Buddha. As the PlatformSutra states: "Resolve to enlighten the true self and become a Buddhaimmediately."

134. While other people persist in greed, hatred and ignorance, I abide indiscipline, meditation and wisdom. While other people have an insatiable desirefor acquisition, I know contentment. Therefore, only when you possess completeinner virtues (benevolence, justice, propriety, wisdom, and faith) can you attainenlightenment.

135. Do not allow your thoughts to run wild. As soon as you have completed a task,focus your mind back on the Heavenly Portal. Maintain equanimity and tranquility

at all times, lest you disturb the peace of your true self. Keep this in mindalways.

136. Always be at peace with yourself whether or not anyone else is nearby.

137. When things do not go your way, you ought to ask yourself why others succeedwhere you fail? Could your mind be distracted away by external matters?

138. Do not let fanciful thoughts impede your progress on the Way. Stop thinkingso much, for you are unable to attain enlightenment because you are blocked byhindrances and anxieties.


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139. If you are over sensitive to everything, then your heart will become agitatedand give rise to daydreams. This produces bad karma.

140. You are an antique--the crystallization of 60,000 years of karma. A 3,000year-old tree is called a "sacred tree. As the product of 60,000 years, you shouldbe called a "celestial being." Take care of yourself, for you are indeed precious.

141. You are a transitory person, but you are also a perpetual Buddha.

142. Every Buddha is the essence of conscience.

143. Maintain purity of heart at all times, and allow your remarkable naturalwisdom arise to handle all matters.

144. Appreciate the concept that all creatures are part of a whole, and you willrealize the greatness of Heaven.

145. Treat people as Buddhas, but treat yourself as a sentient being. Make nodistinctions and treat everything with equanimity and no unhappiness will result.Do not view everything through the lens of human nature and you will never have

any cause for conflict with all "Buddhas."

146. The difference between what is innate and the acquired is thus: Stillness ofmind is innate, while thoughts are allowed to run free over time.

147. No matter the magnitude of a conflict, always maintain composure. Alsomaintain firm faith when you are in a hurry or suffering deprivations andhardships. Abiding by the point initiated by the Enlightened Master is not an easytask, so you should treasure Him.

148. As soon as you give rise to fanciful thought, you lose complete tranquillityof the true self. Therefore know where to rest your thoughts.

149. Be cautious before the products of mind--greed, hatred, ignorance anddesire--manifest themselves, or you will lose yourself trying to contain them.

150. What is the correct dharma? It is the correct path of cultivation, leading toBuddhahood. It has six main characteristics: 1) It has no form or substance; 2) itinvolves no mystical powers or sorcery; 3) it does not deviate form the pointinitiated by the Enlightened Master; 4) tranquillity can be reached immediatelywhen you follow the rules; 5) cultivation can be practiced any time, any place; 6)it conforms with the teachings of the world's five great religions.

151. As a practitioner of Dao, you should understand what that the correct dharmais the point initiated by the Enlightened Master. If you fail to understand this,you will never depart from the sea of suffering.

152. Follow the point initiated by the Enlightened Master to return to the "One"and return to the origin (the true self) to alter your consciousness of karma andfate.

153. The Heavenly Portal is the most important point for departing the realm ofform and entering into the great void.

154. The Heavenly Portal is a filter which can sift away distracting and fancifulthoughts, letting you reach a state of non-intention, non-thought and non-form.Possessing these three characteristics, you have obtained the essence of


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nothingness.

155. To adhere your mind to the Heavenly Portal eliminate attachment to theexternal circumstances caused by the six roots. Upholding the emptiness of thetrue self wipes away the subconscious accumulated over many life cycles.

156. Fail to put forth profound effort to adhere your mind to the Heavenly Portaland you will float away on the powerful current of karma.

157. Return to the singular origin of all things prepares for return tonothingness. Therefore, the most effective and correct path of cultivation is tofirst return to the "one."

158. Adherence to the Heavenly Portal flattens the peaks and valleys of the mindinto a small hill. If you can continue to flatten the mind out completely, turningit into a broad plain free from obstacles, your mind will become as tender as ababy who seeks and contends for nothing.

159. Adhering the mind to the Heavenly Portal and attaining a state of quiescenceis called meditative stabilization.

160. An awakened mind is true nature; an unawakened mind is human nature.

161. The saying, "Concentrate your mind here while you have free time" meansadhere your mind to the Heavenly Portal and not just sit and cross your legs.

162. Introspection requires holding to the emptiness of the true self and adheringthe mind to the Heavenly Portal. Practice this deeply, and you will perceive thewisdom of reality.

163. Compel yourself to adhere your mind to the Heavenly Portal and return to theemptiness of the true self. Sit in meditation whenever you have time. The ancientsaints said: "Sit still regularly and reflect on your faults, and refrain fromcriticizing others in conversation."

164. Fanciful thoughts do not arise out of nowhere; you must allow them togenerate via thought. They arise imperceptibly when you lose vigilance, indicatingthat you have allowed your thoughts to wander too long. Therefore you shouldadhere your mind to the Heavenly Portal in order to subdue these fancifulthoughts.

165. The Enlightened Master initiated out your "heart," transforming yourdelusional human heart and returning it to its original stillness.

166. Sincerity is revealed directly from one's true self, and the point initiatedby the Enlightened Master is intended to reveal to you your true self. You mustmake the journey yourself. Getting there by reading the scriptures or listening to

the admonitions of others is not what is meant by "sincerity."

167. The way of transcendence is the path to becoming a Buddha, the means ofidentifying with the essence of the true self, and the point initiated by theEnlightened Master. Therefore the way of transcendence is the creed of the threereligions (Confucianism, Buddhism and Daoism), and the secret seal of the ancientBuddhas. The way of forced action means proceeding via human nature, such as usingmagic and sorcery to relocate mountains and oceans, turning dharma wheels andsmelting elixirs.

168. You do not need to use your brain, inference, mind or knowledge when you sit


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down and meditate. As long as you embrace the primal void, contemplation andknowledge are unnecessary as you embrace all truth. True wisdom is not transmittedin language or words.

169. The path of the Heavenly Portal closes when you give in to human emotions, sohow can Heaven take mercy on you and illuminate your spirit? Human nature is likeinsulation, separating you from Heaven.

170. People allow human sentiments to run free and fail to invest effort topractice Dao, so they are unable to transcend birth and death. Nothing in thisworld can help you transcend birth and death, so be vigilant at and adhere yourmind to the Heavenly Portal at all times.

171. The test of the devil's temptations is close at hand, so stay close to youroriginal mind and maintain a clear realization of the point initiated by theEnlightened Master.

172. All dharmas mean all minds, all forms and all thoughts. Return all dharmas tothe one heart, and maintain pure thought and correct views.

173. As you proceed through life, never deviate from the point initiated by the

Enlightened Master. Failure to preach the essence of truth while amassing soulsaccumulates evil deeds as well. Building a temple, chanting mantras, or sittingdown in meditation are all meant to attain great wisdom. The point initiated bythe Enlightened Master can help you restore an awakened mind, yet losing thisawakened mind accumulates evil karma.

174. The distinctions between the saints and the sages are that the saints keepwatch over the products of mind (greed, hatred, ignorance, and desire) before theyarise, while the sages repel the products of the body (alcohol, lust, wealth, andanger) after they have taken effect. The saints use inaction and the sages useaction. As the Diamond Sutra states, "All saints and sages are separated by thedharma of transcendence." Adhere one's mind to the Heavenly Portal is like cuttingaway weeds, but adhering to the essence of emptiness roots defilement away

completely. Thus a practitioner of Dao must embrace nothingness, always observingthe tranquillity of the true self, holding fast to the center, and abiding by thecenter.

175. Only wisdom can neutralize the power of karma, so wisdom is the best tool. Ifyou do not have the power of wisdom, you will always come under the spell ofkarma. Reflect now upon your true self so that you can obtain wisdom andsalvation.

176. The Diamond Sutra says: "Develop a mind which does not abide in anything."This means that you should gather the six roots and the six gunas, and return themto the Heavenly Portal to still your mind completely.

177. Maintain a state of mindfulness in all actions. Each step you take takes youfurther, so every effort counts.

178. Still your mind and steady the root. When your thought departs from externalaffairs, your mind will be quiet.

179. The best way to avoid getting debris on you as you cross through the forestis to return your mind to the Heavenly Portal.

180. Siting in meditation teaches the mind stability, so that it can transcend thepower of karma and the consciousness, and let the true self become your master.


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181. Adherence to the misleading sensations of our ears and mouths rather thanfixing the mind to the Heavenly Portal is true adharma. It can only lead toabandonment by Buddha.

182. When your mind returns to the one from all dharmas, you will make nodistinctions between things. When you treat things differently, you indicate thatyour mind has not returned to the one from all dharmas.

183. For a practitioner of Dao, returning to the point initiated by theEnlightened Master is correct awareness.

184. Whoever puts forth profound effort to adhere his mind to the Heavenly Portalcan light his heart lamp and escape from calamity in the clouds. Theseachievements are exactly why we seek to obtain the Dao: to transcend birth anddeath, and to escape calamity.

185. You should cast away all previous concepts and views, and receive cultivationin the truth. This is the path of true wisdom.

186. Abide by the origin of true self; approach not problems with human emotion,

lest you exacerbate the problems.

187. Those who attain enlightenment and escape destruction by calamity will bethose individuals who can initiate people in the Kingdom of Buddha. As for thosestricken by calamity, their souls will be crushed under the dark mountain foreternity. Therefore, your present state of mind decides your ultimate destination.Be careful!

188. Always, wherever you are, adhere your mind to the Dao and the truth.

189. A practitioner of Dao who does not discuss the Dao is just a blind, bumblingpractitioner.

190. Different people have different karmas that have accumulated over many lifecycles. These karmas are like pits of different depths, and must be filledaccording to their depth. For some people, their karma runs shallow, so they canfill it up quickly, while for others their karma is like a deep channel. But don'tdespair when you do not see instant results, because your karma pit will becomefilled over time as long as you seize the moment and practice the Dao at everyavailable opportunity.

(1)Holding to the concept of the ego

(2)Also atma-mada: Egotism; exalting self and depreciating others; self-intoxication and pride.

(3)A Sanskrit and Pali word and the title given to a buddha. It usually means 'onewho has thus (tatha) gone (gata) or one who has thus (tatha) arrived (agata).Tathagata is the thusness and represents the hidden buddha nature' in every being,which makes possible enlightenment.

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chapter five: the enlightenment of the heart and true nature

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