Who are we?

Tranquil Lotus Blossom (TLB) is a nonprofit religious corporation organized under the California Nonprofit Religious Corporation Law.  Established in September 2019 and based in Los Angeles County, California, TLB is organized exclusively for religious purposes which include promotion of the Heavenly Tao (I-Kuan Tao, the Way, the Path, or the true Dharma), raising people’s awareness and understanding of the Heavenly Tao, and cultivating the values of the Tao and Virtue in our daily life.

What is Tao?

The Heavenly Tao is the eternal and ultimate source of all things and mankind.  It embodies truths in the teachings of Lao Tzu, Confucius, and the Buddha.  The Tao is important to everyone.  According to the Doctrine of the Mean, “That which is called the Way cannot be separated from for an instant. What can be separated from is not the Way.”1  This definition of the relationship between the Tao and mankind is an eternal truth.  However, few in the history of mankind are wise enough to reveal and know the Tao and be one with it.

The Golden Lineage - The Beginning

The Tao Orthodoxy (the Golden Lineage of the Tao) dated back to the start of mankind. It started in ancient China when Fu Hsi (伏羲) received the Heavenly Decree (天命) from Heaven and became the First Patriarch.  Fu Hsi devised the eight trigrams (八卦) after observing the phenomena of Heaven and Earth.  He united man and wife, regulated the five stages of change, and laid down the laws of humanity.  This was the beginning of the lineage in transmission of the Tao to mankind. 

The Lineage in the East, West and East Again

Since then, the Tao was passed from one Patriarch to another, and never was the Tao transmitted to more than one person at the same time.  The first eighteen patriarchs of the East in the Tao Orthodoxy lived in China.  First, the Tao was passed down from Fu Hsi through generations of emperors and rulers like Emperor Yao and Emperor Shun, and then sages like Lao Tsu, Confucius and Mencius.   After Mencius, the Eighteenth Patriarch, the Tao ceased to be transmitted in China.  Notwithstanding, the Golden Lineage was continued by Gautama Buddha in the Western Region.  After the Buddha, the Tao was transmitted to Mahakasyapa, then to Ananda, and in the twenty-eighth generation to Bodhidharma (the 28th Patriarch of the West). It was Bodhidharma who brought the Tao back to China and became the First Patriarch of the late eighteen patriarchs of the East.  Bodhidharma transmitted the Tao to the Second Patriarch Shen Guang (神光) and named him as Hui Ke (慧可), and after several transmissions, the Sixth Patriarch Hui Neng (惠能) continued the Golden Lineage.  Hui Neng was an illiterate firewood seller who spontaneously attained awakening upon hearing the Diamond Sutra.  Despite his illiteracy, he demonstrated his understanding to the Fifth Patriarch Hong Ren and received the Tao from him.  This showed that the Tao is not founded solely on words and letters.  Although Hong Ren passed his legacy, the monk’s robe and bowl, to Hui Neng when transmitting the Tao, he cautioned Hui Neng to stop passing the robe and bowl on in view of the strife amongst monks and laymen for these physical objects of religion.  Since Hui Neng, the Tao ceased to be transmitted to the Buddhist monks.  This is in accordance with the transmission verse of Bodhidharma.  His verse said,

“Originally I came to this land,

Transmitting Dharma, saving living beings.

One flower opens; five petals and

The fruit comes to bear of itself” 2

After Hui Neng, the Tao was transmitted to the laymen, yet still from one patriarch to the next. Only those with great spiritual foundation and capacity were qualified to receive the Tao.

The Last Patriarchs and the Final Salvation

When the Tao was transmitted to the Seventeenth Patriarch Lu Zhong Yi (an incarnation of Maitreya) in the early 20th century, the Tao became open to all laymen and was no longer restricted to the patriarchs. This also marked the beginning of the Bai Yang period (白陽期) – a period where the world is full of suffering and disasters. In this period, the Tao is made available to all who are ‘ready’ to receive it – those with a strong spiritual foundation (gen ji 根基), a destined affinity to the Tao (fo yuan佛緣) and good ancestral morals (zu de 祖德).  Nevertheless, unlike regular religions, the Tao can only be transmitted covertly.  One must be assessed by an introducer and recommended by a guarantor before he can go through the Tao Initiation (qiu dao 求道) ritual.  After the Seventeenth Patriarch, the Golden Lineage was passed on to the last generation – the Eighteenth Patriarch, namely the two last patriarchs Zhang (Shi Zueng 師尊, meaning the most revered teacher) and Sun (Shi Mu師母, meaning the teacher’s wife), who shouldered the responsibility to bring the Tao to all sentient beings in heaven and hell and on earth in the Final Salvation (or universal salvation 普度).  Shi Zueng led the first part of the salvation in spreading the Tao to most regions of China while Shi Mu took over the last part of the salvation in spreading the Tao to the rest of the world.  In view of the urgency of the Final Salvation and the multitude of sentient beings waiting to be saved, Shi Zueng and Shi Mu have ordained a number of devout Tao followers as Masters (Tao Initiators or Dian Chuan Shi 點傳師) and endowed them with the Heavenly Decree so that they can assist in Tao transmission.

Spread of the Tao in China

To facilitate the management of the vast number of Tao followers, the Tao ministers were divided into 18 units.  Spinning out of Tao Te Altar (道德壇), the largest unit in Tian Jin (天津) was Hsing Yi Altar (興毅壇) which was established by the Senior Master Zhang Wu Cheng (張武城).  With the growth of Hsing Yi unit, several masters were dispatched by Senior Master Zhang to spread the Tao in various parts of North-eastern China and establish altars for Tao initiation and preaching.  One of the altars in Ha’erbin, Xiao Yi Altar (孝義壇, meaning the altar of the filial and righteous) was set up by Master Xia Sheng Zhen (夏盛珍) and her son Master Tang Jun Sheng (唐雋聲).  On the other hand, our revered Master Wu Jing Yu (吳靜宇) was initiated by Master Zhu Xiang Yin (朱相印) of Hsing Yi in Ha’erbin.  After initiation, Master Wu became a devout Tao practitioner and assisted in the Tao mission at Xiao Yi Altar.  Master Wu also introduced his wife Master Ren Sao Lin (任秀蓮) and their family members to get initiated in the Tao at Xiao Yi Altar.  Under the leadership of Master Xia and Master Tang, along with the concerted efforts of Master Wu and Master Ren, the Tao mission in Ha’erbin grew and thrived with thousands of like-minded members.

Unfortunately, the Chinese Civil War was raging at that time and soon Ha’erbin was liberated by the communists.  The Tao mission in Ha’erbin had to stop because of the raging warfare!  In order to continue the Tao mission, Master Wu and Master Ren fled to other cities including Chang Chun, Shen Yang, Shi Shan and Jin Zhou, and joined the Tao mission in these cities.  No sooner these cities were also liberated one by one than the two masters continued their escape southward and came to Tian Jin.  They had the opportunity to meet the Senior Master Zhang Wu Cheng and joined the mission at the headquarter Hsing Yi Altar.  Soon Tian Jin was also at risk.  Senior Master Zhang entrusted the mission of Hsing Yi to Master Wu.  For the safety of Master Ren and their children, Master Wu sent them back to their home town.  Later Tian Jin was liberated by the communists.  Because of their perseverance, Senior Master Zhang and many other senior masters and Tao practitioners were martyred for the Tao.  Suffering the losses of many masters, Master Wu escaped the extermination just in time and left Tian Jin.  On the way, he met Master He Zong Hao (何宗好) who had just come back from Taiwan to report his mission to the senior masters in Tian Jin.  Considering the extremely urgent situation in Tian Jin, the two masters fled to the southern part of China and found their way to Hong Kong via Guang Zhou.  Later, Master Ren and their children also fled to Hong Kong to re-unite with Master Wu and Master He.

The Tao in Hong Kong

Unfamiliar with the customs and culture in Hong Kong, the three masters struggled to make a living while continuing the Tao mission.  They set up Zhao De altar (昭德壇, meaning the altar to manifest virtues) in Causeway Bay.  This was the first temple (佛堂fo tang) of Hsing Yi unit in Hong Kong.  Quite a number of people got initiated of the Tao at the altar.  However, in light of a twist of fate, Shi Mu, who was also in Hong Kong at that time, ordered that all Tao missions be put to a halt.  Zhao De altar was then shut down after a brief operation.  It was disbanded, and the masters turned their focus to working hard to make a living.  Adding to the bad tidings of having to close the altar, Master He was diagnosed with laryngeal cancer.  Thanks to the compassion of God in Heaven and to Master Wu, Master Ren and a few Tao fellow brothers who vowed to lend their life to Master He, the cancer was miraculously cured.  Soon Master He returned to Taiwan to resume his Tao mission, which later yielded a big success.

On the other hand, Master Wu and Master Ren stayed in Hong Kong and worked hard to prepare for the future resumption of the Tao mission.  Some twenty six years after meeting with Senior Master Zhang in Tian Jin, Master Wu and Master Ren had not forgotten their initial resolution to spread the Tao – they lived up to their promise to continue the Tao mission of Hsing Yi in Hong Kong.  In 1974, at the age of 54, Master Wu procured a property in Kwun Tong and re-opened Zhao De altar.  We, the founders of TLB, were amongst the thousands of very fortunate people to have received the Tao at this new Zhao De altar, and to learn and practise the Tao under the guidance of these two masters.  Nonetheless, our progress in cultivating the Tao was slow.  Despite our indolence and ignorance, the two masters did not repudiate us.  Instead, they guided us patiently and systematically in our path of Tao cultivation.  We are grateful to the two venerable masters for bringing the precious Tao from Ha’erbin to Hong Kong. If they had forgotten their initial oath to deliver all living beings from suffering in face of the vicissitudes of life, or had lost their passion and conviction in Tao after leading a life of comfort and ease in the years when the Tao mission was suspended, they would have relinquished their aspiration to revive the mission of Hsing Yi and Zhao De altar would not have re-opened.  If that was to happen, we would not have the opportunity to get initiated in the Tao and cultivate the Tao in us.  We could neither serve in propagation of the Tao, save friends or relatives, transcend life and death, nor leave a Tao legacy to the next generations.  Therefore Master Wu and Master Ren are indeed the second parents of our souls.  Without them, we would not be able to find our spiritual selves.  We are much indebted to them for their salvation and teachings, and we very much respect and appreciate their great deeds and sacrifices in Tao.  Now that the two masters have passed away, what can we do?

Our Vision and Mission

Tranquil Lotus Blossom is established to commemorate our two masters Wu Jing Yu (吳靜宇) and Ren Xiu Lian (任秀蓮).  Jing (靜) is a Chinese character which means ‘tranquil’ while Lian (蓮) means ‘lotus’.  The quality or state of being tranquil is calm, serene, and worry-free.  This quality is sought after by all Tao practitioners.  On the other hand, lotus is praised in the Buddhist scriptures as possessing four virtuous attributes, namely, fragrance, cleanliness, tenderness and loveliness.  In Chinese culture, lotus is praised as the gentleman amongst all flowers.  Lotus grows in the muddy pond but it remains pure, untainted by the mud.  It is our hope that the foundation will carry these qualities and continue the passion and conviction of the two masters in revitalising the Tao mission of Hsing Yi.  We shall strictly follow the spirit and practice of Hsing Yi in spreading the message of the Heavenly Tao, saving more people and “transmitting Dharma”, in order to honour the two masters in Heaven.

We sincerely hope that the cause of TLB can be supported by like-minded people.  All forms of giving, in donations or deeds, will help greatly in establishing a strong foundation and contribute to the success of the Tao mission to bring about the Final Salvation and make the world a place of Great Unity (Da Tong 大同) where people live together in harmony. 

We welcome your giving and are grateful to your compassion in contributing to our cause!

成 立 緣 起

「道也者，不可須臾離也，可離非道也。」這是中庸對道與人的関係所下的一個千古不變的定義，可惜的是千古以來，能夠真正悟道明道以至與道不可須臾離的人卻寥若晨星。究其因，一是道大理微，我輩芸芸眾生，根淺基薄，執形著象，縱遇真道，也不明奧旨而輕忽視之，與道失諸交臂。二是道律森嚴，非時不降、非人不傳，單傳獨授、法不傳六耳。

昔孔聖從老君得其真道，三千弟子獨傳顏夫子，惜顏夫子早歸，只好再傳曾夫子。曾夫子傳子思，子思傳孟子。孟子之後道脈西遷，釋家接續，中華自是有教無道。數百年間，雖經史子集人人讀，卻少一指路便差。

幸道運迴轉，達摩祖師承佛心印，不遠千里，回歸中土，少室山中面壁九年，靜待有緣。神光法師説法天花亂墜、萬法歸一，可惜不知一歸何處。最後立雪少林，毅然去左膀，感動祖師指傳一歸之處，並授佛之衣缽為証，是為禪宗二祖。老祖並傳偈曰：「吾本來兹土，傳法度迷情；一花開五葉，結果自然成。」二祖數傳至六祖惠能大師，大師以一目不識丁的人，得承佛之心印，証明真道非關文字。五祖傳法予六祖時雖傳衣缽，惟以衣缽為爭端，戒六祖只傳心法不傳衣缽。自始心法不傳釋子而傳在家人，是為道轉庶民，應驗了達摩祖師之「一花開五葉，結果自然成。」的偈語。

六祖以降雖傳庶民，但仍是單傳獨授，法不傳六耳，非大根大器者，不能得其心法。至十七代路中一祖師時，道轉白陽，道劫並降。上天大發慈悲，不惜亘古不傳之秘寶，大開普渡。凡有根基佛緣祖德者，皆可得此歷代祖師所得之心法秘寶。得此秘寶者，即可天榜掛號、地府抽丁，所謂一步直超，永遠擺脫生死輪迴也。惟此時道運在隱顯之間，尚未大行於世。至十八代弓長子系兩位祖師，奉命廣渡眾生 ，兼天人鬼，正式開始三期末劫，三曹普渡的偉大任務。

兩位祖師雖孜孜不倦地度化眾生，但始終只有兩人四手，要度化更多的眾生，便只有在已求道的弟子中，選取修行精純者，授以天命，使之代師傳道，度化眾生，即所謂代表師，現時則稱點傳師。其實早期在十八代祖師門下求道者，皆根基深厚，智慧廣大。所以一求道便能大徹大悟，發起無上大愿，矢志普度眾生。由於有這一班志士仁人的努力，大道很快便風行全國。雖然眾多求道者都是由點傳師傳道，但所求的仍是十八代祖師的天命，故點傳師只是師兄或前人身份，十八代兩位祖師才是他們的師尊師母。

由於道務宏展，為了便於管理，師尊師母便將道務劃分為十八個單位。而由天津最大佛堂—「道德壇」分出來的「興毅組」便是其中之一單位。

「興毅組」源自「興毅壇」，創壇前人張武城奉「道德壇」楊灌楚前人之命獨立辦道，直接向師尊師母報告。「興毅壇」在張前人領導下，道務蓬勃發展，人才輩出，不久即向多地開荒辦道。 其中夏盛珍前人於「興毅壇」求道後，即發大志向，戒除鴉片悪習，捐獻家財，與兒子唐雋聲前人到苦寒之地的哈爾濱成立「孝義壇」，開荒渡眾。

時「興毅壇」朱相印前人發愿開荒佳木斯，路經哈爾濱，渡了一位吳靜宇前人。夏前人在哈爾濱成立「孝義壇」後，吳前人便在「孝義壇 」修道辦道，並渡了夫人任秀蓮前人和家人。吳任兩位前人都是大根大器的人，求道後立即勇猛精進，全心全意投入修行辦道。其時正是道運宏展的時間，道塲事務繁多，吳前人白天在鐵路局上班，下班後便立即到佛堂渡人成全人，直至午夜過後才能回家。而任前人則盡人道在家照顧公婆小孩，一有空檔也趕到佛堂開班學習，接引成全新進道親，先天後天都能兼顧。

哈爾濱的道務在夏前人唐前人的領導，吳前人任前人和其他壇主人才的努力修辦下，蒸蒸日上，並向附近鄉鎮發展，渡化愈來愈多人，堪稱道務的黃金時期。

不幸的是不久共產黨便解放了哈爾濱，共產黨信奉唯物主義，認為宗教是迷信邪說，因而大力鎮壓。天道因秘密傳道，行事隱閉，更成為頭號打擊對象。佛堂被関，前人點傳師被害者不計其數。吳任兩位前人為保留道脈，冒著生命危險偷渡離開哈爾濱，輾轉經長春、瀋陽、石山及錦州。兩位前人雖在逃難的顛沛流離中，仍不忘救世渡人。每到一地只要有佛堂的，都會努力參班渡人化人。一邊走難一邊辦道救人，若非大聖智者，一般人是不可能做到的。

後來共產黨陸續解放長春錦州等地，兩位前人逼得一路南下到天津興毅總壇拜見張武城前人，繼續在總壇辦道化人。不久天津也危急，張前人將興毅道脈託付吳前人。為了任前人和孩子的安全，吳前人將任前人和孩子送回鄉下暫避。後來天津解放，張前人和很多前人都受考遇難，吳前人僥倖逃脫，並遇到在台灣開荒剛剛回天津報告道務的何前人。在萬分危急情況下，兩位前人冒險出走，一直向南經廣州到香港落腳，並通知任前人和孩子到香港團聚。

三位前人在香港人地生疏，生活十分艱苦，卻仍不忘辦道救人。他們在銅鑼灣設立了「昭德壇」，是興毅組在香港的第一個佛堂。初期道務發展蓬勃，渡化了很多人。可惜道運轉變，師母下令止渡，初成立的「昭德壇」就此関閉，道親四散。前人們轉而為生活打拼，何前人不幸患喉癌病危，幸得吳任兩位前人和道親發愿借壽和上天慈悲，何前人奇蹟痊癒並再度到台灣開荒，渡化了無數臺灣道親。

吳任兩位前人則繼續留在香港，為生活奔波。其後吳前人和明光組顧前人合作做生意，賺了一些錢，生活逐漸改善。兩位前人辛苦了大半輩子，本來應該過一些安樂生活。但兩位前人並未忘記逃難來香港辦道的初心，吳前人也未忘記張武城前人將興毅道脈託付的重任，他們念念不忘要重開「昭德壇」，繼續興毅道脈，渡化有緣眾生。

後來師母慈悲可以重開普渡，但兩位前人的財力仍未能獨力重開「昭德壇」。直到一九七四年吳前人五十四歲時才有足夠財力於住處附近買下一單位，重開「昭德壇」。兩位前人不負張前人所託，在香港承續興毅道脈，又再全心全意，投入於普渡眾生的偉大事業。

我們這一班後學，就是在兩位前人重開「昭德壇」後陸續在佛堂求道。我們這一班末世眾生根淺基薄，雖有緣求道，修道卻很多時都是半信半疑，忽作忽輟。幸得兩位前人不嫌棄我們的愚鈍，對我們循循善誘，耐心教誨，讓我們去疑生信，慢慢在修行路上，緩步而行。

若非兩位前人將道從遠在東北的哈爾濱帶到香港，若非兩位前人在顛沛流離、生命危在旦夕中仍然不忘辦道渡化眾生；若非兩位前人在安逸環境中仍不忘初心、繼承興毅道脈，重開「昭德壇」；若非兩位前人苦口婆心，循循善誘，我們這班後學是沒有機會求道修道，更遑論行功培德、渡人化人，以至功圓果滿，超生了死，甚至超玄抜祖，馨香萬代。所以兩位前人可以說是我們靈性的再生父母，真正的恩重如山，難以為報。

深恩雖難報，但我們也必須盡我們的一奌心意。此所以我們一班志同道合的後學，便發起了要成立一個慈善基金會，一方面繼承兩位前人宏揚天道，救人渡世的大愿同；另一方面可以藉此紀念兩位前人，讓我們永遠懷念兩位前人，感激兩位前人的大恩大德，彰顯他們在道場中的偉大成就。

因此我們將慈善基金會定名為「靜蓮慈善基金會」，取吳前人靜宇之靜和任前人秀蓮之蓮而成。慈善基金會是正式在加州和聯邦政府登記，是非牟利組織，所有賬目和運作都是公開透明。我們覺得這是現代辦道的最佳模式，避免了將來可能出現的先天後天不分和賬目不清的問題。

我們將嚴謹地秉承兩位老人家的遺志，全心全意地透過基金會將天道發揚光大，渡化更多眾生；更將興毅之道脈，傳承下去，以慰兩位前人在天之靈。我們真誠希望所有有心之士，能夠大力支持基金會，有錢出錢有力出力，令基金會可以茁壯成長，為普渡收圓，建立大同世界盡一分力。