FuSheng Message
15th Day, 9th Lunar Month, Year Xīnsì (1941) · General Planchette
PART THREE - RELATIONSHIP TO THE BROADER CORPUS · 與整體文獻之關係
Position within the Five Corpora
The 孚聖訓 stands in a specific relationship to the five major Dao Yuan planchette-transmission corpora on seated meditation:
坐法篇 identifies the crux of seated meditation in the verse 心是性主天地根，修養之奧惟斯固 (The mind is the master of the nature and the root of heaven and earth; the profundity of cultivation is fixed in this alone). The 孚聖訓 operationalises this crux by providing the seven-stage phenomenology (靜坐七候) through which the mind’s role as 性主 (master of the nature) is concretely realised.
坐義通編 provides the systematic doctrinal architecture of seated meditation, with its 24-section treatment of the principles of sitting. The 孚聖訓 provides the corresponding experiential sequence – the lived stages that the 坐義通編 mentioned.
千佛山坐壇法言 articulates the Five Objectives framework (坐則/坐竅/坐息/坐運/坐真 – the principle of sitting, the Chakra of sitting, the breath of sitting, the movement of sitting, the truth of sitting). The 孚聖訓’s seven-stage sequence maps precisely onto this framework: Stages 1–3 correspond to 坐則 and 坐竅 (moral, ethical preparation and focal Chakra establishment); Stage 4 (氣平) to 坐息 (the breath of sitting); Stage 5–6 (腦充/神清) to 坐運 (the circulation of energy); Stage 7 (靈明) and the Three Dissolutions to 坐真 (the truth of sitting).
連瀋津梁坐經坐義 presents the Upper Scripture’s six-stage and Lower Scripture’s five-stage progressions of seated meditation. The 孚聖訓’s seven-stage progression enriches these progressions by providing the causal chain that links each stage to its successor – the 連瀋 corpus names the stages; the 孚聖訓 explains why each stage necessarily produces the next.
慧聖訓 provides the culminating teaching: 吾心者天心也 (My mind is the mind of heaven). The 孚聖訓’s conclusion — 與天地參已 (participating with heaven and earth) and 不思而中，不勉而得 (without thought, hitting the mark; without effort, attaining) – is the experiential account of the condition the 慧聖訓 names as its metaphysical destination. Together, the two texts form a complete teaching: the 孚聖訓 shows the path; the 慧聖訓 names where the path arrives.
The 孚聖訓's Unique Contribution
Within this corpus, the 孚聖訓 is distinctive in three respects:
First, it provides the clearest statement of the Dao Yuan rationale for seated meditation in the context of the WRSS’s mission: 化渡之端，惟在乎修 (the beginning of transformation and salvation deliverance lies only in cultivation). This makes explicit what other texts leave implicit – that the humanitarian and social service activities of the WRSS are grounded in, and sustained by, the inner cultivation of its members.
Second, it is the only message in the corpus that explicitly addresses both the temptation of spiritual bypassing (躐等) and the temptation of excessive delay – warning against both impatience (wanting fruit the day after planting the cause) and the leap over stages that comes from misplaced ambition. This double warning frames the middle path of 循序以進 (advancing in proper sequence) with unusual precision.
Third, its explicit connection of the world’s catastrophe (浩劫) to the disciples’ cultivation mission – and its affirmation of their courage in pressing forward amid the catastrophe – gives it a historical and pastoral dimension absent from the more purely ‘technical’ cultivation texts. It is, in this sense, both a meditation message and a wartime address.
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。
When the work reaches this stage: mind and form are forgotten, vital breath and the cosmic breath unite, the numinous makes contact with the divine.
In time – a single expanse of wondrous numinosity – without expectation, one merges with the serene clarity of heaven and earth.
Without thought, hitting the mark; without effort, attaining – participating with heaven and earth.
孚聖訓 · 渝院道訓彙編卷四 · 辛巳年九月十五日 · 統科
Transmission of the Trustworthy Sage · Dao Yuan · World Red Swastika Society
與天地參