Since the robe is a source of contention, it should stop with you.

The Patriarch covered them with his precept sash so they could not be seen, and he explained The Diamond Sutra for him down to the line, "One should produce a thought that is nowhere supported."

At the moment he heard those words, Hui Neng experienced the great enlightenment and he knew that all the ten thousand dharmas are not separate from the self-nature. He said to the Patriarch:

How unexpected? The self-nature is
originally pure in itself.
How unexpected! The self-nature is
originally neither produced nor destroyed.
How unexpected! The self nature is
originally complete in itself.
How unexpected! The self nature is
originally without movement.
How unexpected! The self nature
can produce the ten thousand dharmas.
The Fifth Patriarch knew of Hui Neng's enlightenment to his original nature and said to him, "Studying the Dharma without recognizing the original mind is of no benefit. If one recognizes one's own original mind and sees one's original nature, then one is called a great hero, a teacher of gods and humans, a Buddha."

He received the Dharma in the third watch and no one knew about it. The Fifth Patriarch also transmitted the Sudden Teaching and the robe and bowl saying, "You are the Sixth Patriarch. Protect yourself carefully. Take living beings across by every method and spread the teaching for the sake of those who will live in the future. Do not let it be cut off."

Listen to my verse:

With feeling comes the planting of the seed.
Because of the ground, the fruit is born again.
Without feeling there is no seed at all.
Without that nature there is no birth either.

The Patriarch further said, "In the past, when the First Patriarch Great Master Bodhidharma first came to this land and people did not believe in him yet, he transmitted this robe as a symbol of faith to be handed down from generation to generation. The Dharma is transmitted from mind to mind, leading everyone to self-awakening and self-enlightenment."

"From ancient times, Buddha only transmits the original substance to Buddha; master secretly transmits the original mind to master. Since the robe is a source of contention, it should stop with you. Do not transmit it, for if you do, your life will hang by a thread."

"You must go quickly for I fear that people might harm you."

Hui Neng asked, "Where shall I go?"

The Patriarch replied, "Stop at Huai and hide at Hui."

Hui Neng received the robe and bowl in the third watch. He said, "Hui Neng is a Southerner and does not know these mountain roads. How does one reach the mouth of the river?"

The Fifth Patriarch said, "You need not worry. I will accompany you."

The Fifth Patriarch escorted him to the Chiu Chiang courier station and ordered him to board a boat. The Fifth Patriarch took up the oars and rowed. Hui Neng said, "Please, High Master, sit down. It is fitting that your disciple take the oars."

The Patriarch replied, "It is fitting that I take you across."

Hui Neng said, "When someone is deluded, his master takes him across, but when he is enlightened, he takes himself across. Although the term 'taking across' is the same in each case, the function is not the same."

"Hui Neng was born in the frontier regions and his pronunciation is incorrect, yet he has received the Dharma transmission from the Master. Now that enlightenment has been attained, it is only fitting that he take his own nature across."

The Patriarch replied, "So it is, so it is. Hereafter because of you, the Buddhadharma will be widely practiced. Three years after your departure I will leave this world. Start on your journey now and go south as fast as possible. Do not speak too soon, for the Buddhadharma arises from difficulty."

After Hui Neng took leave of the Patriarch, he set out on foot for the South. In two months he reached the Ta Yu Mountains.

The Fifth Patriarch returned to the monastery but for several days he did not enter the hall. The assembly was concerned and went to ask: "Has the Master some slight illness or problem?"

"There is no illness," came the reply, "but the robe and Dharma have already gone south."

"Who received the transmission?" they asked.

"The Able One obtained it," said the Patriarch.

The assembly then understood, and soon several hundred people took up pursuit, all hoping to steal the robe and bowl.

One Bhikshu, Hui Ming, a coarse-natured man whose lay name had been Ch'en, had formerly been a fourth class military official. He was intent in his search and ahead of the others. When he had almost caught up with Hui Neng the latter tossed the robe and bowl onto a rock, saying, "This robe and bowl are tokens of faith. How can they be taken by force?" Hui Neng then hid in a thicket.

When Hui Ming arrived, he tried to pick them up, but found he could not move them. He cried out, "Cultivator, Cultivator, I have come for the Dharma, not for the robe!"

Hui Neng then came out and sat cross-legged on a rock. Hui Ming made obeisance and said, "I hope that the Cultivator will teach the Dharma for my sake."

Hui Neng said, "Since you have come for the Dharma, you may put aside all conditions. Do not give rise to a single thought and I will teach it to you clearly." After a time, Hui Neng said, "With no thoughts of good and with no thoughts of evil, at just this moment, what is Superior One Hui Ming's original face?" At these words, Hui Ming was greatly enlightened.

Hui Ming asked further, "Apart from the secret speech and secret meanings just spoken, is there yet another secret meaning?"

Hui Neng said, "What has been spoken to you is not secret. If you turn the illumination inward, the secret is with you."

Hui Ming said, "Although Hui Ming was at Huang Mei he had not yet awakened to his original face. Now that he has been favored with this instruction he is like one who drinks water and knows for himself whether it is cold or warm. The cultivator is now Hui Ming's master."

"If you feel that way," said Hui Neng, "then you and I have the same master, Huang Mei. Protect yourself well."

Hui Ming asked further, "Where should I go now?"

Hui Neng said, "Stop at Yuan and dwell at Meng."

Hui Ming bowed and left. Reaching the foot of the mountain, he said to the pursuers. "Up above there is only a rocky, trackless height. We must find another path." The pursuers all agreed. Afterwards, Hui Ming changed his name to Tao Ming to avoid using Hui Neng's first name.

Hui Neng arrived at Ts'ao Hsi where he was again pursued by men with evil intentions. To avoid difficulty, he went to Szu Hui and lived among hunters for fifteen years, at times teaching Dharma to them in an appropriate manner.

The hunters often told him to watch their nets, but whenever he saw beings who were still living he released them. At mealtime he cooked vegetables in the pot alongside the meat. When he was questioned about it, he would answer "I only eat vegetables alongside the meat."

One day Hui Neng thought, "The time has come to spread the Dharma. I cannot stay in hiding forever." Accordingly, he went to Fa Hsing Monastery in Kuang Chou where Dharma Master Yin Tsung was giving lectures on The Nirvana Sutra.

At that time there were two bhikshus who were discussing the topic of the wind and a flag. One said, "The wind is moving." The other said,"The flag is moving." They argued incessantly. Hui Neng stepped forward and said, "The wind is not moving, nor is the flag. Your minds, Kind Sirs, are moving." Everyone was startled.

Dharma Master Yin Tsung invited him to take a seat of honor and sought to ask him about the hidden meaning. Seeing that Hui Neng's exposition of the true principles was concise and to the point and not based on written words, Yin Tsung said, "The cultivator is certainly no ordinary man. I heard long ago that Huang Mei's robe and bowl had come south. Cultivator, is it not you?"

Hui Neng said, "I dare not presume such a thing."

Yin Tsung then made obeisance and requested that the transmitted robe and bowl be brought forth and shown to the assembly.

He further asked, "How was Huang Mei's doctrine transmitted?"

"There was no transmission," replied Hui Neng. "We merely discussed seeing the nature. There was no discussion of Dhyana samadhi or liberation."

Yin Tsung asked, "Why was there no discussion of Dhyana samadhi or liberation?"

Hui Neng said, "These are dualistic dharmas. They are not the Buddhadharma. The Buddhadharma is a Dharma of non-dualism."

Yin Tsung asked further, "What is this Buddhadharma which is the Dharma of non-dualism?"

Hui Neng said, "The Dharma Master has been lecturing The Nirvana Sutra which says that to understand the Buddha-nature is the Buddhadharma which is the Dharma of non-dualism. As Kao Kuei Te Wang Bodhisattva said to the Buddha, 'Does violating the four serious prohibitions, committing the five rebellious acts, or being an icchantika and the like cut off the good roots and the Buddha-nature?'

"The Buddha replied, 'There are two kinds of good roots: the first, permanent; the second impermanent. The Buddha-nature is neither permanent nor impermanent. Therefore it is not cut off.'

"That is what is meant by non-dualistic. The first is good and the second is not good. The Buddha-nature is neither good nor bad. That is what is meant by non-dualistic. Common people think of the heaps and realms as dualistic. The wise man comprehends that they are non-dualistic in nature. The non-dualistic nature is the Buddha-nature."

Hearing this explanation, Yin Tsung was delighted. He joined his palms and said, "My explanation of Sutras is like broken tile, whereas your discussion of the meaning, Kind Sir, is like pure gold."

He then shaved Hui Neng's head and asked Hui Neng to be his master. Accordingly, under that Bodhi tree, Hui Neng explained the Tung Shan Dharma-door.

"Hui Neng obtained the Dharma at Tung Shan and has undergone much suffering, his life hanging as if by a thread.

"Today, in this gathering of the magistrate and officials, of Bhikshus, Bhikshunis, Taoists, and laymen, there is not one of you who is not here because of accumulated ages of karmic conditions. Because in past lives you have made offerings to the Buddhas and planted good roots in common, you now have the opportunity to hear the Sudden Teaching, which is a cause of obtaining the Dharma.

"This teaching has been handed down by former sages; it is not Hui Neng's own wisdom. You who wish to hear the teaching of the former sages should first purify your minds. After hearing it, cast aside your doubts, and that way you will be no different from the sages of the past."

Hearing this Dharma, the entire assembly was delighted, made obeisance, and withdrew.

Mahayana Buddhism View Maitreya Buddhism

The Three Refuges


A) I take my refuge in Buddha and wish that sentients beings may understand the Great Way where-by the Buddha seed may forever thrive 


1) Maitreya Buddhism is a secret Zen Buddhism Sect, in the Heaven and Earth, there are nothing can compare with the Buddha. He is matchless throughout the world of ten directions. Everything in the world I had seen without exception. There is nothing whatsoever like the Buddha. Homage to the Guiding Master of the Worlds. The Three Realms of Saha World. The Compassion Father of Four Kind Beings. The Teacher of Human Being and Heaven. The Three Kinds of Transforming Being. Our Master, Sakyamuni Buddha. The original teacher is Sakyamuni Buddha.

B) I take my refuge in Dharma and wish that sentients beings may enter deeply into the sutra treasure and attain wisdom as vast as the ocean.


1) The Secret Zen Sect do not had any Buddhism sutra and never pray any Buddhism Statue. Their main concentrate is meditation. 
2) The Master of Meditation Teacher is Maitreya Buddha. The heaven gate that they enter is call Omega Maitreya Buddha Heaven. During meditation, they are concentrating on Third Eye so call Buddha Eye with keep on repeating chanting by the name of Homage Omega Maitreya Buddha. They will hold their hand with lotus shape. They call their Dharma received ceremony as 'Three Jewels'. 


C) I take my refuge in Sangha and wish that sentients beings may reign in Great Multitudes without any obstruction whatsoever and to respect the sacred Sangha.


1) They do not had monk but pastor. Each fellowship temple with take care by Temple In Charge. A pastor will manage few temples. They call the pastor as Manager.


2) A General Manager will take care few managers.


3) A Director will take care a Division. If the Division is too huge, it can be break into two divisions with two directors. 


4) A Managing Director will manage 'Few Hundreds of Heavenly Order' to promote potential manager. The Heavenly  Order can be recycle. The Managing Director was elected by the board of director within 100 days after a MD pass away. 

eighth set of lines

Consistent round after round of pro, in the founder Zhang natural death, the split into two factions, advocating Sun Huimingwife took over the Road, Tao disk, called the wife to send, depending on the time passed and the leaders of Taiwan (known as the former ) and different in Taiwan is divided into eighteen groups line , and their number is established after the Buddha dignified lines of each group category title.

Based group from the Shanghai based forums, in 1946 - 1947 ( 35 years Republic of - Republic of China 36 years ) between the incoming, now divided into three tribes:

• Forbearance Dojo: The Turtle Township Forbearance Tao Yuan and Taipei City Hospital congenital Road center.
• Space-based dojo: the new urban space-based church -centered.
• Heaven Dojo: to create Xiang divine Buddhist Institute for the center.

Cultural group from Tianjin Cultural Forum, in 1946 (Republic of China 35 years) passed.

Law group from St. Nanjing Han Shunxiang of Forbearance the altar, in 1938 (Republic of China 27 years) passed by the Sun Dechun.

Tianjin dry dry one from a group of altar, in 1947 (Republic of China 36 years) introduced by the Hong Wen Road, the temple was established in Taipei.

Intertek Intertek Group from Tianjin altar, in 1948 (Republic of China 37 years) from Liu Mao-Zhong, who passed, divided into two tribes, were the first in Taipei Wenshan Matilda Hall and in the mountains Jiwen Tang as the center.

Sinar Mas Group from Shanghai golden altar, in 1950 (Republic of China 39 years) from the incoming students Zangxiang Qing and Li Pu, the total Church located in Taipei .

Naive innocent Zongtan group from Tianjin in 1948 (37 years Republic of China) by Zhang Yun passed, the total Taipei City Hall located gutting area .

VECON group from Anhui Hop VECON altar, in 1947 (36 years of the Republic of China) by Zhang Jiqin passed.

Tianjin from the awe-inspiring awe-inspiring group of altar, in 1948 (Republic of China 37 years) from Jinbao Zhang, cattle from Germany, Chenyao Ju, Liang Huachun, who have passed, is now divided into two tribes:

• Holt Dojo: The Hsinchu County, Hengshan Township Road House as the center of awe-inspiring.
• Yude Dojo: The Taoyuan City center Eddy Auditorium.

Mean group from Sichuan , Chengdu , in 1948 - 1949 ( 37 years Republic of - Republic of China 38 years ) between the introduction, is divided into three tribes.

Anton Anton group enlightenment from the altar, in 1950 (Republic of China 39 years) from high-Jin Cheng, Liu Renhan passed. The temple in Hsinchu City College Road, Wan Chung-centered church.

Baoguang Group from Shanghai Baoguang altar, in 1935 -1947 years ( 24 years - 36 years Republic of) run by Wen-Hsiang Chen, Yang Yongjiang, Linmeng Qi, Zhou Suling, Zhang Zhiqi, Liu Changrui, Su Xiulan, who have passed now divided into nine tribes.

• Tsung Tsin Altar: led by Huang Shi Yan, the Taichung County, Taiping City, Shung Ching Po Temple as the center.
• Yuan De Dao: From Don and men as the leadership to Gueishan Township, Taoyuan County, Double Temple as the center element.
• Jiande Altar: led by the Yang Yongjiang, Taichung County, Shihkang days of the Imperial Palace as the center. Now before the man leading and then Jin Lin
• Shaoxing Dao: From Linmeng Qi, Zhou Suling led a total Church located in Taichung City .
• Chiayi Altar: Hou Bo chi led by the total Church located in Chiayi City .
• Yushan Altar: Wang Shou-led by the total Church located in Tainan City .
• Wuqing Dojo: Tsubaki years from the valley leading to Taipei gutting of the pro-German Church Centre.
• Taichung Altar: led by the Liu Changrui total Church located in Taichung County, Dali City .
• Out of the dojo: led by Wang valuable to Nantou County County township out of the palace center.

Mingguang group from Zhejiang Ningbo Mingguang altar, in 1947 (Republic of China 36 years) and Yu Yao cases throughout the long pass, Taipei Da-an District Fair Light Hall, Taichung, Dali and the Church as the center of light.

Pu light group from the specter of Yushan temple, after under the aegis of the Hong Kong Pu light group, the total water Matilda Chiayi church hall.

Group from Changzhou , Jiangsu Changzhou Bode altar. In 1946 -1947 years (35 years Republic of - Republic of China 36 years), the by Wang Akinori, Kuangpei Hua, Xu Chang-Tai, Gu love Heng passed, the total Church located in Tainan City .

Tianjin, a group of hair from the temple, in 1947 -1948 years (36 years Republic of - Republic of China 37 years) between the Han Yulin, Liu Zhenkui other incoming Nantou County Puli Road Tianyuan Buddhist General Hospital for the Service Centre is divided into twelve tribes :

• Yan monastery: to create artificial Qi Yu Yong , Taipei Mucha Grace Temple as the center.
• Zonta Altar: create artificial Chen Hongzhen , Nantou County, Tsaotun Buddhist Hui Yuan is the center of light.
• Ling Yin temple: to create artificial Lee Yu-ming, Taipei County town of Three Gorges Temple as the center.
• Tianyuan Altar: create artificial Zhang Yutai, Taipei County, Sanchi Township, Shan Tian Yuan Gong Center.
• Long St Dojo: long-Chun Lin is responsible for the Transmitter, the Road Service Centre by the Taipei Nangang long Temple transfer Hualien County Mizuho area for its road services open in Taipei , Taichung , Chiayi , Ilan , Taitung ,Pingtung and abroad, etc.

• Shine the Altar: create artificial Wang Lianyu, Taoyuan County Sinwu glorious temple as the center.
• Kill the Altar: create artificial Xu Yan-mei, to Hsinchu Feng Tien Temple as the center.
• Germany of the Altar: create a human Linting material, Chiayi County, in the Po Township Hall as the center of the Cape.
• Synonymous Altar: create artificial Liuquan Xiang, Tainan County, Xinhua Town, synonymous Temple as the center.
• Tzu Chi Dao: Zhang Qin created artificial to Jiadong Ciji Tang as the center.
• Hui sound Altar: create artificial Min-Der Liou, Kaohsiung County, Okayama Hui Music Hall as the center.
• Chi Law Altar: create artificial Zhang Ruiqing to Pingtung City Palace as the center Ci law.
• Dao De Jin: Jin Ying Hao artificially created to Chushan End Temple as the center.

Interpretation of German group in 1982 ( Republic of China 71 years ) from Myanmar temple illustrates passed, and now there are days Tonghua Taipei and Kaohsiung Tak Tong left camp one day hall.

Xing Yi group from Tianjin Xing Yi Tan, 1947, from Mudanjiang to Zong good ( Hebei ORCHARD people, 1906 ─ 1988年 ) rateSunzheng Yang , Wang Chunmao , Ma Chung-ling , Zhang Changjiang and other personnel, by the Tianjin departure arrived in Taiwan in Tainan city and the altar, the establishment of such a set of lines. The following year, another genius Gejing Tao ,Xian-Zhou , and Li Fung-ying , Li Fengjun sisters, has come to Taiwan co.

The group of lines by the Tainan City started the Rokko , following the opening of Kaohsiung , Chiayi , Formosa , etc., to the middle and northern development, extension, and Taiwan a few years to 1955, divided into temples in Taipei City, Taichung ,Changhua , Chiayi , Tainan County , Tainan City , Kaohsiung County , Kaohsiung City , Pingtung , Taitung, etc. unit operation.In 1959 they set up a "Xing Yi Council", by the Chiayi Sun Junji , Tainan City, three-Xue Fu ( Taiwan, Tainan County,who in 1936 ─ 1989年 ) as Chairman and Deputy Chairman, and Yi-hsiang temples to seek decision-making. After the death of any old predecessors, is divided into two branches:

A) by Wu previous leadership, leadership more than eighteen units, Xing Yi Zongtan in Taiwan, "Health Road, Longtan Township, Taoyuan County 105 Leisure Street." B) by the previous leadership of the branch of Romania, the dark mass mining method, called Heaven (non-senior school), consistent with the current channel to draw the line.

一貫道道親，在祖師張天然逝世之後，分裂為兩大派，主張孫慧明師母接掌道盤的道親，稱為師母派，依傳入台灣的時間與領導人（稱為前人）的不同，在台灣分成十八個組線，而其設立之佛堂堂號為以後各組線之組別稱號。

基礎組 源於上海基礎壇，於1946年－1947年（民國35年－民國36年）間傳入，現在分為三大支派：

• 忠恕道場：以龜山鄉忠恕道院及台北市先天道院為中心。
• 天基道場：以新城鄉天基聖堂為中心。
• 天賜道場：以造橋鄉天賜佛院為中心。

文化組 源於天津文化壇，於1946年（民國35年）傳入。

法聖組 源於南京韓順祥的忠恕壇，1938年（民國27年）由孫德椿傳入。

乾一組 源於天津乾一壇，於1947年（民國36年）傳入，由聞道弘於台北市成立佛堂。

天祥組 源於天津天祥壇，於1948年（民國37年）由劉懋忠等人傳入，分為兩個支派，最初分別以台北市文山區明德堂及中山區吉文堂為中心。

金光組 源於上海金光壇，於1950年（民國39年）由臧祥慶及李浦生傳入，總堂設台北市。

天真組 源於天津天真總壇，於1948年（民國37年）由張文運傳入，總堂設台北市古亭區。

慧光組 源於安徽六合慧光壇，於1947年（民國36年）由張繼勤傳入。

浩然組 源於天津浩然壇，於1948年（民國37年）由金寶璋、牛從德、陳耀菊、梁華春等人先後傳入，現分為兩個支派：

• 浩德道場：以新竹縣橫山鄉浩然道院為中心。
• 育德道場：以桃園市育德講堂為中心。

中庸組 源於四川成都，於1948年－1949年（民國37年－民國38年）間傳入，分為三個支派。

安東組 源於安東教化壇，於1950年（民國39年）由高金澄、柳人漢傳入。其道場以新竹市宏宗聖堂道學院為中心。

寶光組 源於上海寶光壇，於1935年－1947年（民國24年－民國36年）間由陳文祥、楊永江、林夢麒、周素玲、張志祺、劉長瑞、蘇秀蘭等人先後傳入，現分為九個支派。

• 崇正道場：由黃世妍所領導，以台中縣太平市崇正寶宮為中心。
• 元德道場：由唐和男為所領導，以桃園縣龜山鄉元德寶宮為中心。
• 建德道場：由楊永江所領導，以台中縣石岡鄉天皇宮為中心。現在領導前人為林再錦
• 紹興道場：由林夢麒、周素玲所領導，總堂設於台中市。
• 嘉義道場：由侯伯箎所領導，總堂設於嘉義市。
• 玉山道場：由王壽所領導，總堂設於台南市。
• 武清道場：由谷椿年所領導，以台北市古亭的親德堂中心。
• 台中道場：由劉長瑞所領導，總堂設於台中縣大里市。
• 明本道場：由王名貴所領導，以南投縣名間鄉明本宮中心。

明光組 源於浙江寧波明光壇，於1947年（民國36年）由於宗瑤及俞境長傳入，以台北市大安區展光堂、台中大里和光堂為中心。

浦光組 源於寶光玉山道場，後改隸香港浦光組，總堂為嘉義水上明德聖堂。

常州組 源於江蘇常州博德壇。於1946年－1947年（民國35年－民國36年）間，由王彰德、匡佩華、徐昌大、顧愛珩等傳入，總堂設台南市。

發一組 源於天津道場，於1947年－1948年（民國36年－民國37年）間由韓雨霖、劉振魁等傳入以南投縣埔里天元佛院為總道務中心，共分十二個支派：

• 天恩道場：開創人為祁玉鏞，以台北市木柵天恩宮為中心。
• 崇德道場：開創人為陳鴻珍，以南投縣草屯鎮光慧佛院為中心。
• 靈隱道場：開創人為李鈺銘，以台北縣三峽鎮靈隱寺為中心。
• 天元道場：開創人為張玉台，以台北縣三芝鄉屏山天元宮中心。
• 長聖道場：是由林長圳點傳師負責，其道務中心由台北南港長聖宮轉移花蓮縣瑞穗地區辦理，其道務開創台北、台中、嘉義、宜蘭、台東、屏東與國外等地

• 光耀道場：開創人為王連玉，以桃園縣新屋鄉光耀佛堂為中心。
• 奉天道場：開創人為徐燕妹，以新竹市奉天宮為中心。
• 德化道場：開創人為林廷材，以嘉義縣中埔鄉普化堂為中心。
• 同義道場：開創人為劉全祥，以台南縣新化鎮同義宮為中心。
• 慈濟道場：開創人為張勤，以佳冬慈濟堂為中心。
• 慧音道場：開創人為劉明德，以高雄縣岡山慧音堂為中心。
• 慈法道場：開創人為張瑞青，以屏東市慈法宮為中心。
• 晉德道場：開創人為郝金灜，以竹山恩德佛堂為中心。

闡德組 1982年（民國71年）由緬甸闡道場傳入，現在台北市通化街有天德堂及高雄市左營有天明堂。

興毅組 出自天津興毅壇，1947年來自牡丹江的何宗好（河北遷西縣人，1906年─1988年）率孫正陽、王春茂、馬仲齡、張常江等人才，由天津出發抵台，在台南市設壇，成立此一組線。次年，又有天才葛景濤、孔憲周、及李鳳英、李鳳君姐妹，先後來台協辦。

該組線由台南市首開六甲，繼開高雄、嘉義、虎尾等地，並向中、北部拓展，數年間拓及全台，至1955年道場分成台北市、台中、彰化、嘉義、台南縣、台南市、高雄縣、高雄市、屏東、台東等十單位運作。1959年又成立「興毅理事會」，由嘉義孫順治、台南市薛福三（台灣台南縣人，1936年─1989年）出任正、副主席，襄謀與毅道場決策。 何老前人逝世後，分成兩個支系：

一）由吳前人領導，領導十八餘個單位，興毅總壇在台灣“桃園縣龍潭鄉健康路休閒街105號”。 二）由羅前人領導的支系，採暗傳方式，稱天道（非師兄派），與當今的一貫道劃清界線。