From there, a Tao practitioner could enter the practice path of Bodhisattva conduct so that this practitioner is able to be clearly aware of all natures of human being natures, which are forming Dharma precepts and thus called the living being precepts. —T. V.

The Dharma subjects of the Buddha being taught to the Bodhisattvas, who must execute them as their conducting vow, precisely are the Six Pāramitā, the Four Integration Dharmas (Integration through Cooperation, Integration through Lovely Speech, Integration through Self-Benefit, and Integration through Other Benefit)[79], and Greed–Resentment–Ignorance.

The High Level (Mahayana) demolishes passion attachments to clear out causes of greed. While the Low Level (Hinayana) fears greed generating illusory thoughts, they avoid hearing, seeing, and knowing in order to fully destroy greed. In fact, when being still doubtful and still confusedly expecting, causes of greed are not completely cleared out. Turn to our introspection of our own natures daily to clearly know that we have all living being natures as same as any others have in their own. There are as many living being natures in the Four Species as there are in us. The only difference is that each person has more accentuation on one character than the others. For example, some people are very hot tempered, some are less hot tempered, but stingy, and others are more generous... Each character gives rise to a Dharma precept that remains from this life to the next life. Knowing the Dharma precept well will acquire the Dharma nature. The one who acquires the Dharma nature is perfectly harmonious and impartial; they can remember their former lives in the past. The ability to remember innumerable or enumerable former lives in the past depends on the deep or shallow level of acquisition of the Dharma nature. There are Tao practitioners, who are capable of remembering only one former life of their past time when practicing Tao Dharma under the guide of The Founding Master 2538 years ago (Buddhist Calendar); these practitioners are numerous in the Dharma Constitution Vietnamese Buddhism.

There are those acquiring Divine eyes and Divine ears, they clearly know their former lives as well as other things in the world, but they are not as perfect as those acquiring the Dharma nature.

As for living being precepts, they do not only belong to humans, but all the others are caught in attachment to these living being precepts, which give birth to all kinds of species. From the animals, plants, humans to Fairies, Deities and Saints, all are being born by precepts and rotated in lives of the birth-death’s transmigration. —T. V.

From each nature, a living being precept is attached and a corresponding body is born. Therefore, there are innumerous shapes and forms in the Three Thousand Great Thousand Worlds. For examples:

• The dog’s Dharma nature is to guard the house. Those who know its Dharma nature are always cautious around the dog whenever they enter a strange house. The dog is impregnated with the nature seed of taking care of the property inside the house, so it bites whoever touching things. It is the fault of the visitor who doesn't know that, not the dog.

• The cat’s Dharma nature is to eat on the sly. Those who know that have to cover the food carefully. If you are careless, it will eat the food. The one who doesn't know it and scolds and strikes the cat, is wrong, not the cat.

• The Dharma nature of Devas is cleanliness, walking leisurely, speaking softly and keeping the house in order. They could not accept living in a dirty and disorderly place.

• The Deities’ nature loves and often helps human beings, but their nature is still hot-tempered. They will immediately harm all those who contradict them.

Therefore, we know that every living being is attached to, embracing a unique nature and led by this nature in whatever lifetime. No matter where a Tao practitioner is in the Dharma practice path, if they do not clearly know the permanent characteristic of Dharma nature, they are only speaking, preaching, but not executing the exact Bodhisattva conduct; they must be subject in the interminable cycle of birth-death and death-birth. This is why a true Tao practitioner has to seek the Good-Intelligent-Awakened One, who has been ordained by the Buddha, for the hope of enlightenment result.

This Good-Intelligent-Awakened One sees throughout the universe called the ESSENCE. The innumerable strata of living being precepts are called the Acquired Dharma Body, or Buddha Dharma Body. —T. V.

Each character creates a living being precept, innumerable living being precepts are the exact Dharma Body of the Buddhas. Wishing to cultivate the acquirement of the Dharma Body, a Tao practitioner has to practice step by step in the right way to clear out all Dharma natures of living beings. This way, the practitioner can hope to reach the Buddhas’ world and enter the essence of the universe in everywhere.

At that time, these qualities of virtuous deeds only fulfilling the cause and vow completely, are called the virtuous deeds offered to Tathagata. Owing to Tathagata, leaning on Tathagata, a Tao practitioner can be comprehensively harmonious with Dharma precepts and acquire the No-Birth Dharma of Endurance. Is that the precious and unthinkable Dharma? —T. V.

Having a difficult situation, a Tao practitioner calmly and joyfully resolves it without complaint and hatred in a virtuous and ascending spirit, which are called the great virtuous deeds offering to Tathagata. Leaning on thousands of Dharmas to resolve is leaning on Tathagata; neither generating nor destroying the situation, leaning solely on thousands of Dharmas is called the ‘being comprehensively harmonious with Dharma precepts.’

Only enduring dishonor and always keeping silence will not give rise to intelligence, and one will gradually be ignorant. Leaning on Dharmas to resolve in the moral spirit is called the right endurance of dishonors. Enduring to examine for resolution is called the [right] patience. Remaining diligent, with neither a hot temper nor silence, for resolution is called the [right] patience of making a concession. Each corresponding resolution to each Dharma is called the Dharma recitation. Keeping the Dharma recitation is precisely reciting the Buddhas’ Appellations. At that time, a Tao practitioner acquires the No-Birth Dharma of Endurance, which is the very first and necessary step to attain the Dharma Body of the Buddha.

Without clearly comprehending the way of No-Birth Dharma Endurance, a Tao practitioner will never be able to enter the essence of the universe, no matter how long they have been practicing.

Each developed virtuous level has such a high precious value and previous successful practitioners went through it. The followers maintaining the practice must try to fulfill it. As for Me, a present perfection still leans on the quality of virtuous deeds, developing effortful deeds, from the low growing up to the Supreme True Enlightenment, attaining the Supreme Level, which is beyond thought or discussion. —T.V.                                                                                                                         

Reverend Tịnh Vương Long-Hoa Sangha Chief, incarnating the Supreme Maitreya Buddha, before entering the Eight Masses of Nirvana, the Lord’s last word to me was as follows:

Only having the quality of virtuous deeds, but resulting in the accomplishment of the Miraculous Bodhi Fruit, you must listen to this! —T. V.

­­­The Lord dedicated all His life to the Tathagata virtuous merits, and thus His career was built, and the Buddhas from Ten Directions praised Him!