FuSheng Message
15th Day, 9th Lunar Month, Year Xīnsì (1941) · General Planchette
渝院道訓彙編卷四 · Compilation of Dao Instructions, ChongQing Dao Yuan, Volume IV
A Planchette Transmission (壇訓) of the Dao Yuan · 道院 · and The World Red Swastika Society · 世界紅卍字會
孚聖訓
辛巳九月十五日統科
霜清露冷樹蕭蕭。菊釀疏籬酒一瓢。我比黃花清更淡。秋風多厲怯登高。
嘗聞行遠自邇。登高自卑。即此以悟。凡天下之事。靡不由淺入深。先難後獲。固非由捷徑以趨。躐等而進。所可倖致也。大道之旨。重在化渡。亦盡人而知之已。化渡之端。惟在乎修。修之之要。不外乎於其心身性命。循其自然。盡所當然。由邇而遠。由卑而高。修人道以求天道。培後天而返其先天也。茍或舍本而逐末。好高騖遠。躐級以求佛。出俗而求仙。則愈修愈遠。愈進愈迷。鮮有不墮於歧途者。
師道化世。普渡大開。在修諸子。生值其機。躬逢其盛。而得道也最易。不過昨日進修。今日即欲成道。今日種因。明日即欲收果。是弗能若此之速耳。大道至公。大化至中。修之要訣。惟在治本。本固而後枝榮。功至而後果成。循序以進。又何難登峰造極哉。蓋以道也者。以天地之體為體。以天地之用為用。天地之道。其所以博厚高明悠久而覆載生成者。不外乎至誠無息。由此以觀。是大道之修也。自成己以至於成人成物。參贊化育。其終其始。其本其末。亦不外一誠之運而已。
故欲修其身者。先正其心。欲正其心者。先誠其意。而誠意之功。則基於慎獨。慎獨之功。舍坐奚由。坐之要旨。在乎寡慾。慾寡則心正。心正則念空。念空則氣平。氣平則腦充。腦充則神清。神清則靈明。清明在躬。靈台湛湛。猶如古潭秋月。無點纖之渣滓。絲毫之障翳。功至此候。則心與形忘。氣與息通。靈與神接。久久則一片妙靈。不期而與天地之清甯相融。不思而中。不勉而得。與天地參已。慨自江河日下。人心陷溺。禮義不存。道德淪喪。芸芸之眾。強者志在掠奪。弱者轉乎溝壑。一種慘酷情形。結成浩劫。是以干戈起於四方。災疫現於宇內。不以道化。不以慈挽。則斯世之推遷。難趨正軌。言念及此。曷勝浩歎。幸吾
師藉木沙之靈。與濁世相周旋者。已念易寒暑已。各堅誠弟子。亦更能上體聖懷。努力修渡。深可嘉尚。惟其冥頑難化者流。非第不能醒悟。且對於院會。誹笑之。毀謗之。又復思有以傾覆之以自絕也。所幸吾各堅誠弟子。益勵精誠。大發覺悟。雖處乎橫流急湍。復能乘風破浪。勇往直前。以盡夫道慈化渡之責。是使大好基礎。不致為障所礙。良可喜也。尚望隻子於道慈化渡之旨。根本推求。由獨善而達乎兼善。以慈功而求乎至仁。庶大道前途。有攸賴焉。故曰。君子之修道也。放之則彌於六合。卷之則退藏於密。窮則獨善其身。達則兼善天下。明乎此。則可悟乎大道之妙用已。各各悟之。勗哉。勉旃。
PREFACE · 前言
This document presents the complete text of the 孚聖訓 as delivered through the planchette medium (木沙之靈, the spirit of wood and sand) on the 15th day of the 9th Lunar Month of the year Xīnsì (辛巳), 1941, situating this address in the depths of the Second World War. The text is preserved in Volume IV of the Compilation of Dao Instructions from the Chongqing Branch (渝院道訓彙編卷四, page 16).
孚聖 (Fú Shèng) is a celestial title within the Dao Yuan. The transmission of this message is concerned with the inner life and practical spiritual cultivation of disciples. The 統科 (tǒng kē) – General Planchette – signals that this instruction was addressed to the whole assembly of cultivators, not restricted audience.
The message contains four organically unified movements: (I) an opening verse encoding the address’s teaching in poetic form; (II) a doctrinal exposition of the graduated path of cultivation; (III) a detailed technical instruction on the sequential stages of seated meditation; and (IV) a lament on the world’s catastrophe and an exhortation to the disciples’ continuing mission of Dao-Ci and transformative deliverance (道慈化渡). This is one of the many instructions on the Dao Yuan’s meditation teaching. It is technically precise and one of the more complete treatment of seated meditation (坐) available in the planchette corpus.