CHAPTER IV: TRANSMISSION OF THE PRECIOUS DHARMA

C. DOCTRINE

8. The One-Essence Period of Salvation Through the One Level (Ekayana)

– Special-Principle Supreme-Rank Sutra.

C. DOCTRINE

THE UTILIZATION OF TATHAGATA CONSTITUTION

The Dharma practice path leading to the Supreme Rank True Enlightenment of the Supreme Maitreya Buddha 

In the period of salvation through the One Level (Ekayana), the Lord enlightened the faithful, earnest Venerables who had experienced the Dharmas of non-opposition and non-attachment. Only 4 or 5 Venerables among the whole Dharma Constitution’s place could attend the teaching because of, from the Sage level to move on to practicing the Dharma of keeping on conducting vows, from the Arahant to the Bodhisattva in reality that is very hard, indeed.

With the right spirit, the Lord already knew which Venerable would be fully enlightened in the future, then taught the One Level (Ekayana), aiming for them to practice and reach the complete enlightenment.

Though in the same conference hall of the Tao Dharma Place, the Lord taught specially to the true disciples who were drunk with the Tao Dharma, while the other disciples who were not drunk with the Tao Dharma did not know anything. While He was teaching, if someone who did not belong to the category of being drunk with the Tao Dharma came to listen, the Lord immediately changed the Dharma accordingly to suit the level of the newcomer. Therefore, the disciple of lower level would never know His miraculous utilization. The Venerables, who received His teaching on conducting the vow and carrying it out to the Bodhisattva rank, were very faithful and sensible to whatever the Lord taught them to do.

However, you are disciples of the same class, of the same Dharma subject, keeping the practice for the knowing and seeing, but in reality between you there is considerable difference from one to another in your level, in your thoughts; it is the diversity of conception that creates such Dharma precepts. As far as the quality is concerned, the Bodhisattvas in comparison with the Arahants, Pratyekas and Sràvakas are millions of levels apart. —T. V.

The Supreme Venerable's words are very wholehearted. Once receiving the sealed ordination of the Mahasattva-Bodhisattva, he, in reality, will be their master for the next incalculability of lifetimes. But it is due to the conception “all are the disciples of the same teacher” that they sometimes speak inconsiderately, believing all to be of the same rank. The knowing one must keep silent because of their unconsciousness, erroneous self.

Later the Lord taught: 

Like me, I am ill-treated by human beings because of My miraculous utilization to completely save living beings, so you must willingly teach them—if they returned to you and reformed—to achieve the awakeness, the True Enlightenment according to their volition. By adequately executing the vow to serve the boundless Tathagata, you then have the completed cause, completed vow, fully achieving your virtuous merits of offering to Tathagata to attain the True Fruit.

The Bodhisattvas are those who practice in accordance with the True Principle – True Reliability. They have already heard, seen, and known thoroughly superstitious Dharmas, so they have a practical and appropriate daily lifestyle of theirs. For those who have practiced the Dharma for a long time, based on their summer retreat’s ages, even if they have a faithful heart or an enthusiastic mind, but do not recognize that they are superstitious, they still go astray in the Dharma practice. Therefore, it is irrational to base only on the long or short time of practice. One also could not light themselves the torch to walk either.

The Bodhisattva is often able to resolve unconscious attachments, that is the food of Bodhisattva. The Bodhisattva often transports smoothly thousands of Dharmas moving in his own nature to make them return to the mind. In the presence of difficult situations, he is still calm and gives his whole mind to resolve them in peace. That is the Bodhisattva's robe.

The Bodhisattva facing the adverse circumstance, no matter how difficult and thorny it may be, he himself still observes and understands it well, but his mind neither complains nor blames. Those are the tranquil eyes, tranquil ears of Bodhisattva; As a result, he readily has the view of the Enlightenment of Truth, bright impartialness beyond the clear sight of the Arahant.

By maintaining the moral conduct, the Bodhisattva achieves the Constitution’s Eyes of satellite which universally lightens the secular world as well the outer of secular world without mistakes. —T. V.

The Bodhisattva often uses lovely words and noble behavior, inducing the living beings to love and respect him. Thanks to that, he becomes closer to living beings. He therefore thoroughly knows the secular world and the outer of secular world such as the Fairy, Deity world without mistake. The Bodhisattva knows every Dharma nature, every strongly holding characteristic of each living being, how they are polluted, and how he should react accordingly. The Bodhisattva immediately relieves the pollution very effectively, making the living beings resolve their erroneous passion, free from errors.

The Bodhisattva does not just preach the Dharma, but relying on his tranquil eyes and tranquil ears, he could meticulously observe, watch and guide living beings to apply the way of Dharma practice on resolving the situation right at their home and at workplace. Later, through checking, he will show the strong point and the defect, gradually helping living beings to do less wrong and more right, till there is no more wrong and only the right remains. Faithful Tao practitioners then feel peaceful and comfortable, knowing what they are doing, being conscious their own words and dissolving ignorance.

The Bodhisattva does not just preach the greed and resentment, but he practically or miraculously utilizes Dharmas to guide faithful disciples involved directly with the greed and resentment. After engaging and being corrupted, they will be conscious that they are polluted by the greed and resentment, they immediately detach it to be tranquilly peaceful. The Bodhisattva has closely accompanied the Buddha and experienced the greed, resentment, and erroneous passion. Having received the miraculous utilization from the Buddha, he would certainly know how to help living beings and the Arahants to be thoroughly understood without being caught up in the greed, resentment, and erroneous passion.

It is truly difficult to meet the One who knows how to apply Dharmas practically and miraculously to guide the Sravaka conduct, the Pratyeka conduct, the Arahant conduct, and the Bodhisattva conduct.

The Bodhisattva knows how to use the Crown Dharma on the top of the head for entering into and emerging from contemplation to stroll smoothly the Three Realms and can measure the weights and the forms of places throughout the Three Thousand Universe, moving comfortably in every instant, just like civilized countries using spacecraft to discover the universe. Due to His profound understanding established through effortful merits without doubt and attachment, He often says: I do not have doubt and attachment at all. —T. V.

Tao practitioners, with their attainment from the enlightenment, the great enlightenment, the full enlightenment to the Supreme Rank True Enlightement, know how to use the Crown Dharma in a high or low, large or narrow manner according to their attainment. They all rely on the essence of nature to be aware of meditation, that is the meditation nature. The essential nature of meditation does not differ from the Dharma nature. The essential nature of meditation indulges every starting illusory thought and mindlessness of the practitioner, who run after their desire, it therefore become limited. Those, who know how to rely on meditation that is relying on the essence of nature to resolve erroneous passion, clearly know that the essence of nature inherently is the perfect tranquility, inherently is bright in human beings. Also, depending upon the Tao practitioners’ penetration into Dharma precepts to have a superficial or profound understanding, they will attain the enlightenment, the great enlightenment, the full enlightenment, or the Supreme Rank True Enlightenment.

The enlightened practitioners still need to deeply penetrate to enter into precepts and to emerge from precepts; they have to diligently practice the tranquility and disturbance harmoniously without obstruction about 10 years, 15 years or 20 years before being able to enter the contemplation. Those who are in great enlightenment will get the great contemplation; those with full enlightenment, from the great contemplation leave the contemplation to enter the full contemplation. If a Tao practitioner dares to deeply penetrate into ignorance adequately, they readily acquire the Miraculous Sound; If they continue to penetrate deeply into Ignorance, they will attestedly witness that there is no longer any higher Dharma... Those who attain the Supreme Rank True Enlightenment, for a while having abundantly effortful and virtuous merits, will enter the True Contemplation. From the True Contemplation, they must practice lively the form and formlessness in order for them to deeply enter the Samadhi Supernatural Power, knowing well and smoothly the Samadhi.

Regardless of what Dharma subject a Tao practitioner is practicing, what religion they are belonging to, they also must uniquely acquire such each quality orderly. This is the only path of the Bodhisattvas to the Tathagata Buddha, God, Allah without any another path. Other paths are all false claiming the Buddha form.

The Buddha’s body and mind are only one. On the contrary, living beings’ body and mind are two. By practicing the Dharma until body and mind become one, a Tao practitioner then will be able to emerge from the contemplation. Some are truly excellent with their mind free from the opposition, attachment, and entanglement; After being enlightened for a while, they are able to enter into the contemplation, but unable to emerge from the contemplation. They only can make use of fixed thoughts to emerge from the contemplation by the Fairy-Deity intelligence; These are in great numbers, belonging to the heresy. Following the Supreme Venerable Maitreya to practice the Dharma, the disciples are able to see the vast ocean to infinity; one has to dig out, to excavate all Dharmas without omission, to be able to enter into and emerge from the True Contemplation. It is immeasurably difficult and yet also immeasurably joyful — it’s beyond thought and discussion, impossible to express through writing.

The salvaged nation contains the solemn precious Dharmas, administrating by the Buddha-Power in operations, and being the dwelling of Bodhisattvas. Because of that, even those with rooted goodness and goodwill will not be able to recognize it. —T. V.

The salvaged nation of the Buddhas in the past as well as the salvaged nation of the Supreme Maitreya Buddha at present is adequately solemn. The faithful disciples practicing the Dharma by following the Lord are all protected from difficult circumstances by the miraculous Buddha-Power. The Bodhisattvas take refuge in this Buddha-Power to practice the Dharma. In their insurmountable situations, the faithful disciples and Bodhisattvas are all protected by the Buddha-Power with full juridical capability and miraculousness, to overcome the calamity and suffering.

By conducting the vow, practicing the Dharma in this Period of Return and Dharma-Ending Age, and fortunately meeting the Supreme Maitreya Buddha, a Tao practitioner could recognize that the Lord’s Buddha-Power was full of tolerances and completely helpful to living beings unthinkably. The more a disciple became trustful, obedient, and respectful, the more they were opened contrary Dharmas by the Lord. Occasionally, their endurance ran out and they left the Lord, but wherever they were, they could still receive the Buddha-Power helping them awakened, just as Sun Wukong[94] with the circle on his head by the great compassion of Bodhisattva Avalokitesvara intended to help him.

True disciples, not belonging the class of constructing the Tao Dharma, were on the outside circle of the central organization and did not know at all. Thus, we can see that though being in the same Dharma place, in the same hall, but the manner of practice in receiving the Lord’s true Dharmas varied greatly. Therefore, whatever the level of their rooted goodness and goodwill was, without establishing Dharmas of building the True Dharma, they would not be able to recognize the path to the complete salvation of living beings.

After becoming the Buddha, the body-mind is the Tathagata all-embracing. As for the Truly Enlightened One, His body is inherently the Tathagata, it is naturally not the two forms. —T. V.

The Founding Master Shakyamuni Buddha ordained Bodhisattva Maitreya who would become the Buddha in the Period of [His] Return and Dharma-Ending Age. At that time, Lord Maitreya acquired the Supreme Rank True Enlightenment. The Lord then had to conduct the vow of deep penetration into Dharma precepts. Until now, after 2539 years of the Buddhist calendar, the Lord has just attained the True Fruit of Buddha. It truly is immeasurably difficult!

In this period, the Lord observed and realized that quite a number of Tao practitioners who acquired the Supreme Rank True Enlightenment only in theory, in hypothesis, with their superficially conducting vow of thousands of Dharmas, and hastily termed themselves Buddha, becoming the Precept-Buddha and being erroneously passionate.

As explained previously, the precedent Buddha must thoughtfully teach and then ordain the inherited Bodhisattva to be the succeeding Buddha later. For any other Bodhisattvas, in despite of their acquirement, they are still subjected to revolving in the Six Paths, unable to integrate themselves into the [Universe] constitution, and not recognized by the Universe—that is precisely the Tathagata.

The Buddha ought to have the appearance of the Holy Disciples’ rank and the Superior Bodhisattva. By self-claiming Buddha yet teaching to living beings, later living beings will recite for living beings’ hearing; they are too far from the truth and full of ignorance, and thus not able to become integrated into the constitution of the universe, they must learn from the Patriarchs, the Saints fundamentally.

[94] Known as the Monkey King in the Chinese novel Journey to the West, Tôn Ngộ Không in Vietnamese, meaning “A Venerable who is enlightened about emptiness”.

In the Vimalakirti Sutra, when Mr. Ananda asked for the milk, Mr. Vimalakirti blamed him: “Mr. Ananda, you shouldn't say that. The Tathagata is eternal, the Tathagata is not ill at all. If you say that, heretics hear, they will generate the mind of birth and death.” That made Ananda embarrassed and confused, he immediately brought his bowl back. Later, he heard a voice in the air: “You should take the milk for The World’s Most Venerable use. Because all living beings are ill, the Buddha must appear ill; in fact, the Lord is not ill at all.” —T. V.

In the time of the Shakyamuni Buddha, the Ancient Buddha Vimalakirti explained to Mr. Ananda to avoid the mistake for the posterity. For living beings, their form and mind are two, so they are still subjected to birth and death. Tao practitioners of the Two-Levels (Dviyana) rank are also subjected to birth and death. For the Buddha, His form and mind are only one. The Buddha's body is precisely the Tathagata body. The Founding Master and Lord Maitreya both achieved the Golden Body; therefore, The Lords’ body of Four Masses remaining or entering the Nirvana was up to the Lords’ wish. The living being natures of the Buddhas have no more illness and are called the Buddha natures. The living being natures of the Four Followers practicing with the Lord were still ill, so The Founding Master had to appear with His ill body of Four Masses to let the Four Followers into the knowledge.

During the time of Lord Maitreya, I witnessed the Lord’s determination to give the precious gems to the Four Followers, but most of them wrongly believed that the Supreme Venerable Maitreya had the cerebral disease. As all living beings having the sickness of intelligence deficiency, the Supreme Maitreya Buddha therefore had to appear the cerebral disease. The Lord remembered The Founding Master told Him that: in the time of the Dharma Ending-Age, He must appear in the body of madness in order to completely save living beings. Hence, the Lord then expelled, excluded, and severely manifested with true disciples of the inner circle; He allowed true disciples of the outer circle to disturb, keep guard to drive these faithful inner circle disciples out so that they could not visit Him. Because at that time, the Lord was opening the second examination.

The times when seeing the difficult circumstances, the faithful inner circle disciples did not return to visit the Lord, He then reminded them. But when they responded to His call to visit Him, they immediately were expelled by Him. The disciples with joyful detachment had to stay outside patiently, waiting for the occasion to look in the door to visit the Lord. He used the group of Devadatta's descendants—On this occasion, they clearly manifested their rooted evil—to expel the faithful Dharma Protectors, Venerables, and Bodhisattva, who were staying around the Lord. Because of appearing His brain sickness, the Lord’s allowance of beating matched its suchness, that is the natural Dharma. As for Most Venerable Ji Gong, he had no brain sickness, yet appearing the formless, and thus it’s not the natural Dharma, belonging to Arahant conduct.

Mrs. Tạng Trình of the Venerable rank, who was very close to the Lord, was still mistaken, saying that He was ill. In fact, the Golden Body is precisely the Tathagata, which is never ill at all. Because the Four Followers were ill, the Lord had to appear to be ill, mainly guiding them to overcome obstructions and doubts, to help them receive the precious pearl that is the natural Dharma. Those who took the occasion to manifest all forms of opposition—the favorite occasion of their evil and jealous heart in attempt to beat and kill faithful disciples of the inner circle—clearly showed that they were the descendants of the Devadatta, belonging to the devils, pirates, and bandits. The Lord appeared with the cerebral disease, allowing to violently assault a number of faithful disciples, more than ten disciples in the list of the central circle included. Because that was the natural Dharma, no one became opposed; on the contrary, they all tried to find every way to serve the Lord healthfully. It’s immeasurably difficult to enter the One Level (Ekayana)’s Dharma practice!

How noble it is! Leaning only on a small point to get the infinity of True Reward, with the tolerance in their mind and body, the respect and forgiveness to all, they have put themselves in a very wonderful position. So, the Bodhisattva generated the great vow—the vow to serve the boundless Tathagata. —T. V.

One only needs to recognize the natural Dharma in the Lord’s appearance to be able to completely save living being natures; just by a small beginning point, one immediately enters the path of liberation through knowing, seeing, and solving, to have the infinite True Reward. Though being assaulted, they did not get angry with the Lord nor did they complain about the cruelty of the Devadatta's descendants. Hence, their body and mind became tolerant, considering those as an assisting cause from unfavorable acts — that is very wonderful!

For the Bodhisattva rank not comprehending thoroughly the Golden Body – Buddha Power, they are not sensible to recognize entirely the natural Dharma. The natural Dharma is precisely the teacherless; only through teacherless, a Bodhisattva could be enlightened to execute the Mahasattva by himself. Qitian Dasheng in the Journey to the West[95] symbolizes the intelligence of the Tripitaka Dharma Master[96]; even though Qitian Dasheng could act superhumanly, jumping as far as to the horizon, he still is in protection of the Buddhas, that means the Buddha-Power is always in operation for complete salvation. No matter how talented and intelligent Qitian Dasheng was, he ought to honor the Tripitaka Dharma Master as his Master. That implies the one of intelligence must also be the one of virtue. Only possessing the corresponding level of virtue and intelligence, one is able to acquire the Original Truth.

In Long-Hoa Superior Association, the Supreme Venerable Maitreya often gave very thoughtful instructions to disciples who have wisdom that they must develop their virtue to be able to correspond. Having intelligence in life, one is more clever than other human beings. But acting in accordance with intelligence to exploit others, one will  come to a moment of collapsing everything, being utterly tragic. For that reason, one should develop virtue; even if they have some deficiency in intelligence, it is still more beneficial to life. Those Dharma Protectors who need to improve themselves morally are those whose moral level is low. Must consider carefully and curl one’s tongue seven times before speaking, calmly making a choice between the evil and the good before conducting the vow to avoid falling in the rooted evilness.

[95] Qitian Dasheng is another name of the Monkey King, called Tề Thiên Đại Thánh in Vietnamese, meaning the Great Sage, Heaven’s Equal.

[96] The Tripitaka Dharma Master is another name of Hsuan Tsang.

A Tao practitioner once surmounting obstacles and thoroughly understanding the evolution of thousands of Dharmas could see that there is no devilish nature. Once overcoming every delicate subtle obstacle, arising from the internal, a Tao practitioner could fully understand that the separation and obstruction originating from the devilish karma and from the karma power of the devil power is very considerable. Whenever surmounting obstacles, perfectly relieving rooted natures, a Tao practitioner is readily enlightened the Three Realms and Six Paths truly, becoming the Self-Nature, Dharma Body, then the full Dharma Body to attain the True Enlightenment – the Eight Masses. —T. V.

In fact, the Bodhisattva cultivation under the Supreme Maitreya Buddha’ guidance was extremely difficult. Every time a Tao practitioner carrying out their vow was every time they facing the impeded Dharma, that continuously paralyzed the one with the Bodhisattva vow and will. Consequently, many Venerables gave up or got unfinished, were tired of difficulties and eventually gave up, too. These were in great numbers, though they understood well the truth. Finally, it’s easier for them to sit, preaching the Dharma, and they were thus impregnated with the seed of Sravaka conduct, unable to cultivate fully the Pratyeka conduct.

Rarely, the Lord found a Bodhisattva who could surmount the obstacles to thoroughly understand the evolution of thousands of Dharmas. With these qualities, this Bodhisattva could enlighten himself that it’s not caused by devilish natures. It only needs the consciousness from a Tao practitioner to overcome every obstacle right in his body and mind so that the body and mind become one, then there is no more devilish karma known as the karma-power hinderance. Simultaneously, he must save suffering and persist in his will, following the vows of Avalokitesvara Bodhisattva and Mahasthamaprapta Bodhisattva. So that he could establish the vow-will close to Samantabhadra Bodhisattva and enter the One Level (Ekayana).

From all Tao practitioners to living beings, if laziness exists then it requires the diligent working, that is called the diligent conduct-vow. Once laziness is nullified, diligent practice is no longer needed. If more diligent in that condition, then it becomes an illness. By Dharmas of the One Level (Ekayana), a Bodhisattva knows to do what is necessary; he’s therefore no longer generating Dharma. For living beings, as there are still diligence and laziness, there are still birth and destruction. The relative Dharma is erroneous passion; the absolute Dharma is enlightenment. Until whatever one does is right, one immediately attains the Supreme Rank True Enlightenment.

The conducting vows of Tao practitioners are not outside the Three Realms and Six Paths; once being clean and smooth, they immediately acquire by themselves the full Dharma Body of Eight Masses. The Eight Masses all are the suchness of great tranquility, those are: Earth, Water, Wind, Fire, Emptiness, the Consciousness Constitution, the Tathagata, and the Enlightenment about Form.

If a Tao practitioner is not truly enlightened, their own nature, self, Dharma Body, all are Dharma precepts and Precept-Buddhas. Being caught in Precept-Buddha and dwelled in Dharma Body, time immediately appears the Three Realms to save living beings for the Complete Enlightenment – Supreme Rank True Enlightenment – Eight Masses of Nirvana. —T. V.

A Tao practitioner, who has dwelled in the Precept-Buddha, is caught in the self; their Dharma Body have not conducted vows adequately. They need to go through the Three Realms and Six Paths, helping living beings without deficiency of any Dharma precept to fulfill the complete salvation. It is only by the complete salvation that one could be able to attain the Complete Enlightenment – Supreme Rank True Enlightenment – Eight Masses of Nirvana. The complete salvation is truly too difficult, why? Because it must go through strange Dharmas, a Tao practitioner who could overcome is rare.

To see strange things, one must do strange things.

The strange Dharma is hard to hear. Be joyfully detached.

All the good and the evil, without attachment without objection, therefore, mind and thought are harmoniously clear. —T. V.

–TEACHERLESS SUTRA

In doing strange things, one must ask the Buddha of True Fruit for His guidance; one could see miraculous things only through capably transporting thousands of strange Dharmas. It’s hard to hear strange Dharmas. One should not be rebellious and doubtful toward whatever they are hearing; they need to thoroughly comprehend Dharma natures and then be joyfully detached. Until one could naturally hear, even those are very hard to hear, with smooth mind, without boredom, and yet tirelessly finding the opportunity to improve oneself.

For one’s hearing and seeing, they must willingly conduct the vow such like that. As for knowing, no matter how small, one must observe wholeheartedly and not be negligent; even with great knowledge, one should neither be self-proud nor self-satisfied. The more one saves living being natures, the more they enrich their knowledge, that is also joyful, but one should not be attached to that joyfulness either. Until reaching the complete knowledge, one acquires the Supreme True Enlightenment. Practicing that way, one will not fall in the Precept-Buddha. For that reason, Venerable Ananda wrote in the beginning of the sutra: “Opening the sutra, that are the unsurpassable profound miraculous Dharmas. Among the thousands, and thousands of Dharmas, it is hard to meet the Buddha of Supreme True Enlightenment, who has sufficient Buddha-Power sovereignty becoming the Buddha. If one could meet the Buddha, that must result from their profound rooted capability. With miracle, I can now perceive the words, acquire the preservation of truth, and vow to interpret the entire Tathagata Dharma in its true meaning.”

In the ancient period, a former lifetime of The Founding Master Shakyamuni Buddha existentially appeared as a Bodhisattva who is called Bodhisattva Sadaparibhuta (the Never-Disparaging Bodhisattva) in the Dharma Flower Sutra:

At that time, Bodhisattva Sadaparibhuta acquired the Appearance of the Most Practical Form of Samadhi, seeing that all living beings are the corresponding forms of the Buddha’s appearance. The Lord clearly knows that the corresponding response of Tathagata constitutes thousands and thousands of conducts in walking, standing, laying, and sitting, full of good and evil natures, clean and dirty natures. The Lord then comes to each person, makes His bow, and respectfully says: “You are a Buddha yourself.” All of them believe Sadaparibhuta to be crazy. They do not comprehend that: For the one who is passionately playing chess, nevertheless when he is passionate in cultivating in Buddhism, he still becomes a Buddha. As for a Tao practitioner who is sunk in the Fairy path, but when they are also sunk in practicing the Dharma, being clearly awakened, they still become a Buddha. That is the no-precept, full enlightenment. —T. V.                

After acquiring the Samadhi, the Bodhisattva is able to manipulate Dharmas to completely save living being natures in the only path that all the Bodhisattvas of the past, the present and the future have to go through in the same path. The Lord sees that all living beings inherently have the Buddha nature, inherently have thousands and thousands of incarnations and each incarnation is an appearing Buddha; but because of their erroneous passion due to their greed, resentment, ignorance and then competing for victory and defeat in numberless ways without omission, their Buddha nature is completely obscured and cannot appear.

Any Bodhisattva must know how to manifest their bodies [through His seeing] in numerous conducts in order to completely save living being natures. The Lord therefore creates the conduct making living beings despise Him, causing all Dharmas of the good and the evil, the clean and the dirty to be manifested. The Lord then reviews His mind to see whether it is smooth: if there is still fluctuation, He must willingly manipulate Dharmas to make it clean, that is called the complete salvation. After fulfilling, the Bodhisattva attains the conduct of Sadaparibhuta, that means even the living beings despising, the Bodhisattva neither feels despised nor hateful, but exceedingly becomes more joyfully detached in offering to Tathagata.

Therefore, the Bodhisattvas do not neglect any Dharma in their conducting vow to save themselves and others. Living beings and those of the Two-Levels (Dviyana) often despise the Bodhisattvas and thus, they become tardy and could not keep up with the path of Bodhisattvas that have left. It is very hard to have an opportunity to meet the Lord again in order to seek for the complete liberation through knowing, seeing, and solving.

Those of the Two-Levels (Dviyana) seeing the Never-Disparaging Conduct of Bodhisattvas, hastily partake to call down curses; their virtuous merits are thus considerably damaged. Without preservation of virtuous merits, it’s really a disaster—they will certainly fall in hell to receive the retributions of their acts.     

The time when The Founding Master Shakyamuni Buddha conducting His Bodhisattva vow, the Lord practiced the conducting vow of Nerver-Disparaging. In this Dharma-Ending Age, Maitreya Bodhisattva also created the conduct of Nerver-Disparaging, afterwards He formed the conduct of solemnity to attain the Buddha Fruit. The path of the Bodhisattvas seeking the Miraculous Bodhi Fruit, in the past as well as in the present, must be manifested in the Samadhi Form continuously until it reaches the perfect accomplishment. There is no other path than this only path of One Level (Ekayana) to successfully access the Supreme Level.

Living beings should not be rebellious in seeing the Bodhisattva conducting His vow to avoid being injured immensely. They should not harbor and expect obscure dreams either. Should see and hear the appearance in Samadhi Form of the Bodhisattva, to achieve the self-knowledge, even in formlessness, up to the Enlightenment about Form. The Enlightenment about Form is precisely the Buddha form.

The Bodhisattva, who seeks for the Miraculous Bodhi Fruit, does not establish any Dharma subject, but only because living beings have various sicknesses, He must have various conducts. In this Period of Return, no guiding Dharma subject is established either; the salvation is based only on the deep or shallow rooted-capability, negligent or enthusiastic condition. The Bodhisattva must have known well the path of the present Buddha who just entered the Eight Masses of Nirvana, so He only focusses on resolving conceptions, which have created karmas, to save living beings. There are no Buddha’s footprints in space, but the Bodhisattva could find out the Buddha’s footprints, which have left, and now He follows them without getting lost.

Although in space there no longer have marks left, it really is marvelous to discover the footmarks. The Bodhisattva, therefore, focuses his mind on helping living beings as well as those of the Two-Levels (Dviyana) rank and the Arahant rank with tranquil and natural disengagement so that they could get the achievement in their Dharma practice. Because of that, those are passionately playing chess, or impregnated with the Fairy path, if willingly leaving attachment and opposition when meeting a Bodhisattva, will still be guided to escape from the immersion and acquire the enlightenment. In the Vimalakirti Sutra, Chapter the Buddha Nation has said as follows:

The intuitive mind is the Tranquility-for-Salvation Nation of Bodhisattva. When the Bodhisattva becomes a Buddha, the living beings without disturbance are reborn in that nation.

The body-mind is the Tranquility-for-Salvation Nation of Bodhisattva. When the Bodhisattva becomes a Buddha, the living beings with sufficient virtuous merits are reborn in that nation.

The endurance of dishonors is the Tranquility-for-Salvation Nation of Bodhisattva. When the Bodhisattva becomes a Buddha, the living beings with the adequate thirty-two beautiful forms are reborn in that nation. —T. V.

After a long practice of the Dharma, being ordained as Highly Virtuous Ones, Most Venerables, but when getting older, they become ill, then lose consciousness and die. Why?

When one’s body following their thought, they are acting accordingly to their thought’s words, that they are still living being Dharma Protectors; this means they are living being monks. Therefore, their body and mind are two. When one willingly practices the correction so that their body does exactly what their mind are thinking—their body and mind become one, they have acquired the truth then.

Most would rather think, study, recite, and read the sutra, and then preach it well than endure difficulty and suffering to correct the character and bad habits. So, the body and mind remains separated in two. That belongs to the living beings. The truth has only one path that is the enlightenment. Many truly believe in the Buddha form, Buddha essence but do not willingly practice for their mind. Sometimes, the mind accepts the correction, but the body refuses to practice it, so there is no intuition. For the Bodhisattva, His body and mind are one; the mind and the Dharma are reunited into one; that is the Tranquility-for-Salvation Nation of Bodhisattva.

 Tao practitioners with unsettled consciousness should meditate to achieve the tranquil mind. Having the tranquil mind that is obviously the Tranquility-for-Salvation Nation of Bodhisattva, a Tao practitioner thenceforth acquires the contemplative intelligence of Buddhism. With the contemplative intelligence without entanglement in anywhere, everywhere will become the Tranquility-for-Salvation Nation and the intuitive mind is profoundly known.

Meditation and tranquil mind are inherently one. When they are one, a Tao practitioner immediately has Buddhist intelligence. Lack of meditation will neither develop the Buddhist intelligence nor have the intuitive mind. Reliance upon meditation achieves enlightenment. In the time of the Reverend Long-Hoa Sangha Chief Supreme Maitreya Buddha, the Lord instructed this meticulously; when many true disciples lazily meditated or gave up meditation because of difficult situations arising, the Lord advised and coaxed them as a loving father would do to His unwise children.

Tao practitioners, whose body and mind are two, despite a long time of practice, they are still subjected to the birth-death transmigration, cannot go to anywhere else. When the body and the mind are two, the mind and the Dharma are also two, which therefore become opposite. Just like a Tao practitioner following the Buddhas, their mind wishes for enlightenment, but they dislike the Dharma whenever it comes to them. Evidently, because of the separation of their mind and the Dharma, they cannot have access to the Tranquility-for-Salvation Nation. When becoming a Buddha, His entire living beings’ natures, which has been tranquilized, will be sent back to the Salvaged Nation of Buddhas, being reborn in the Buddha Nation.

The endurance of dishonors, together with the knowing how to resolve thousands of Dharmas in morality, will intuit the Tranquility-for-Salvation Nation of Bodhisattva. That is also called the dishonor endurance of the Three Levels (Triyana). While the living beings who just silently endure, neither correct nor resolve, for a while becoming unwise, without Buddhist intelligence.

The Bodhisattva is relying on the Tathagata's virtuous merits. He is calmly sitting and simultaneously preaching the Dharma to countless living beings in His place, causing them to perceive the Dharma and understand the interpretation; all of them is achieving many various subjects of liberation. He must have been among those who have previously offered to the Tathagata and therefore, He could preach like that today. —T. V.

The Bodhisattva never prepares the text for his lesson nor studies the sutra for his Dharma preaching. The Bodhisattva is very close to the Four Followers and living beings. He relies on them to develop virtuous deeds through practical cultivation. He realizes that hearing, seeing, and knowing are exactly the Tathagata Dharma. Basing on the living beings’ sickness and that of the faithful disciples, he preaches the Dharma accordingly to their holding seeds and holding karma, making them clearly understand and be enlightened. It is through such conducting vows that the Bodhisattva receives numerous materials and various subjects of liberation to offer to Tathagata, in order for himself to become a Buddha.

The Bodhisattva gradually intuits the Sravaka conduct, the Pratyeka conduct, and the Arahant conduct clearly. He has profoundly understood and thus had no more the desires of individuality, personality, only leaning on the Dharma of suchness in himself, in the living beings, in the faithful disciples to make complete salvation.

There was at that time a Bodhisattva Meditation Master acquiring supernatural powers who strolled all over the Three Thousand Worlds,[97] including the worlds of dragon and human. Using the Supernatural Power of Ending the Suffering, He could know the living beings' suffering karma. Using the Supernatural Power of Understanding the Minds of Others, He could understand the mind of dragon and human. Using the Supernatural Power of Knowing Former Past Lives, He could observe the longevity in every world. And using the Supernatural Power of Knowing the wishes or thoughts of Others [through His thoughts], He could see clearly what the holding selves of Divine Fairies are. —T. V.

By practicing closely to Reverend Long-Hoa Sangha Chief, we could see that the Lord has fully the Six Supernatural Powers to manifest countless miraculous Dharmas to completely save the Four Followers and human beings, as well as the Four Species in this Period of [His] Return and Dharma-Ending Age. The Lord knew all rooted karmas, suffering karmas of each true disciple and unceasingly taught them to detach these karmas until they could be clear aware of the suffering karma. The Lord, therefore, often miraculously utilized the formless to the Central team; nevertheless, they still believed, obeyed, and respected the Lord. For those who were practicing in the same Long-Hoa Association, but neglectful and staying outside the circle, they could never understand the Lord’s miraculous utilization. They were saved by the Lord through favorable acts, having a material, happy life according to their wishes.

The Bodhisattva Meditation Master thoroughly and regularly utilized His Five Visions and Six Supernatural Powers to measure all Humans, Devas, and Fairies: all are the being-born rewardable consequences, creating their unreal physical body–fate. The Bodhisattva Meditation Master is surprised and bursts out these words: How strange it is! Having the body–fate without self-authority; living upon the corresponding response of birth and death without fully awakening is just like a dummy. —T. V.

During this Perod of [His] Return and Dharma-Ending Age, Lord Maitreya witnessed all Tao practitioners, from human beings to Fairies and Devas: due to their karma seeds, they were born with such a body–fate, corresponding to their previous actions. The manner of one’s present conduct, lifestyle and impregnated habits will make them, at the moment of their dead, reborn in a corresponding place to receive fairly their true reward or retribution.

Having the body–fate without self-authority means the body–fate without practicing for the knowing and seeing Buddha and the Buddha’s knowledge and sight, and thus not having the authority of Buddha-Power. Only having the Devil Power, the body–fate is therefore commanded irresistibly by it, the body is just a dummy, twisting and spinning upon the person who created the dummy.

Tao practitioners not following the Bodhisattva's footprints must have been commanded by the Devil Power. Their body is acting by the command of the Devil Power’s wish, they must therefore live in birth and death, subject to the transmigration of birth and death. Though a Tao practitioner is faithful and earnest, but without sufficient understanding the true line of birth and death,  no matter how long they have been practicing, they are still subjected to the transmigration of birth and death just like other living beings. In this Period of Return, the Lord used the Five Visions and Six Supernatural Powers to clearly open the Tao path for the Four Followers during His 37 years in the cities of Nha Trang, Sàigòn, Qui Nhơn, Đà Nẵng, and Huế. However, those who could perceive and acquire the truth are too rare.

We can see how difficult it is to practice the Dharma while many Tao practitioners, not knowing the line of birth and death, hastily term themselves Saints or Buddhas. That’s because the Devil Power is mastering and commanding them. Many of them have been invaded in their whole body by the Devil Power without knowing it, how strange the Dharma practice is by being caught in the self!

[97] Here, the Three Thousand Worlds also means the Three Thousand Great Thousand Worlds.

I am now using the supernatural power corresponding to the Constitution’s Eyes and the Evolved Intelligence to know; nevertheless, I am still wrong in the Dharma precept of the complete knowledge. From the outside to the inside, from the top to the bottom, if we are not completely enlightened about our own body-fate, not thoroughly understanding ourself and not witnessing the line of the birth and death, how can we be completely enlightened?

After asking himself, the Bodhisattva Meditation Master calmly comes to a slab of stone to rest and at the same time reviews all over His body–mind through thousands and thousands of stages, being completely enlightened and witnessing the True Enlightenment with time. —T. V.

The Lord teaching to His True Buddhist Disciples

When still executing His vows, Lord Maitreya reminded the followers of Bodhisattva rank that they need to review all over their body–mind with numerous strata of living being natures, every initial rising and initial destroying thought in order to be completely enlightened about every thought, to fully acquire the Three Bodies, Four Minds, Five Visions, and Six Supernatural Power, up to True Enlightenment.

The Lord, Himself, had to review meticulously all over His body–mind and then made a note so that the following Bodhisattva also must wholeheartedly practice and review theirs too. Otherwise, they would be easily in the control of the Devil Power. One time, one of His true disciples in Bình Định, after the time of meditation in the very hot weather, wished for a fresh wind, suddenly a cool wind blew incredibly. Delightful in believing that he has corresponded to the Tathagata universe. Afterwards, he considered himself enlightened.

The Lord softly taught: “wishing for something and getting it while not having the self-power, not being truly enlightened, that is the thought belonging to the chaotic activity controlled by the Devil Power. One should not be attached to it. Keep on resolving and disengaging till the Appearing Intuition that is the truth.” The Devil Power is very wise; it knows, sees, and hears all our thoughts, and thus it’s making magic to deceive us. Without the Lord, that would truly be an eternal mistake. Duratama Mara in ourselves is waiting for carelessness in our hope, in our wishes to deceive us. One should not hasten to believe in it. Many Tao practitioners have been deceived by it, claiming themselves to be superior people; it talks back and forth making them wrongly believe in it.

Coming to the world, the Buddha bases on the rooted capabilities, rooted natures to gradually guide living being natures to know how to ascend to the crown, to develope the conscious mind, and to become Bodhisattva natures. The Bodhisattva natures, having the homogeneous substance of generosity, help countless living beings without minding, and feel tranquilly happy with the progression of the living being precepts. It is the same for the Buddha natures. —T. V.

Each living being nature is just a nature. From each human being to each Deva and Fairy, having countless natures that are called countless living being natures. The Buddha is reigning on the lotus throne with each lotus petal representing a living being nature, which has been controlled by Him. The Buddha has controlled all the living being natures so that the Lord is sitting on the lotus throne. The lotus lives in the dirty and stinking mud. The Buddha sits on the lotus throne symbolizing in the secular world there are adequate living beings with all natures: greed, resentment, passion, joy, anger, love, cruelty, permanence, happiness, self, and tranquility. The Lord persistently practiced in the secular world and became ascendant to the crown whenever encountering a dilemma. Ascending to the crown is the seed of nature of a Bodhisattva. Being ascendant to the crown, the conscious mind is generously developed and knowing how to completely save living beings to enter the No-Birth path without reluctance and fear, that will bring tranquil happiness to the Bodhisattva. As for living beings, in presence of hard and thorny situations, they manifest their vile and bad characters called Devilish natures and must live in the suffering sea of birth and death.

For the Tao Practitioner, who has attained the True Enlightenment through practicing the Dharma, all the clean, dirty, good, and bad living being natures of His are no longer polluted, He has had abundant virtuous merits and all natures of His are now called Buddha natures. In each lotus petal, there is a Buddha reigning, that is a Buddha nature. The Buddha makes use of them miraculously when completely saving living beings; they are everlasting, neither increasing nor decreasing; they are measureless, boundless, and unthinkable. After having tamed all living being natures, the Buddha has completely achieved the Buddha nature, acquiring the title of the Great Person of Control—one of the Ten Titles of the Buddhas of Ten Directions.

When a Bodhisattva willingly offers to the Tathagata Buddha, all Bodhisattvas simultaneously appear and assimilate, becoming the Secret Essence and Suchness Form. Because of that, the Bodhisattva is incarnating as the mountains, rivers and continents, essentially pleasing the Tathagata —That is The entire Offering to the Tathagata, The True Advanced Wisdom[98] manifesting uncountable strata, from the vegetation to the streams, from the drinks and foods to the flowers and fruits. The world is called the Divine Creation. —T. V.

Under the vision of the Buddha, from the miserable beggars to the emperors and the high officers, all are Bodhisattvas incarnate in all conducts. Therefore, a Bodhisattva needs to willingly penetrate into Dharma precepts with all conducts without omission, primarily offering to the Tathagata and thus knowing the Suchness Form well, which is the Secret Essence itself. From the mountains, rivers, continents, vegetation to the nature, all are incarnations of Bodhisattvas in countless strata. Only then will we know how great it is to rely on the nature seed of ascending to the crown and practice diligently to be able to meet the immense Tathagata!

For the living beings, they dare not exchange, concerning victory and defeat, being petty and stingy, belonging to devilish natures that are polluted, how they could understand thoroughly the Bodhisattva who is carrying out His vows in thousands of conducts. Under the Buddha’s vision, there are only Bodhisattvas without living beings. Why? Because for the Buddha, all living being natures have become Bodhisattva Natures, Buddha Natures. Therefore, under the Lord’s vision, there are only Bodhisattvas. However, for Tao practitioners, who are not truly enlightened, and who have not met a Buddha to be attested by the Lord through the Mind-Seal, they cannot term themselves Bodhisattvas.

Simultaneously, all Bodhisattvas appear in uncountable strata of Dharma precepts to keep the precepts adequately, to solemnly invite the Tathagata Buddha, and to offer to the Throne of Triple Gem all the precious pearls, jades, mother of pearls, agates, corals, ambers. Dragon streamers, imperial vehicles with trumpets and drums are also using to welcome with high regards the Buddhas of Ten Directions who assemble for debate and discussion. The Bodhisattvas have primarily acquired their virtuous merits, willing to dwell in Dharma precepts for offering unceasingly from life after life. Through such practices, all Bodhisattvas are the Tathagata's utilizations. —T. V.

Under the Buddha’s vision, the Lord does not see living beings. Instead, the Lord only sees the Bodhisattva natures, Buddha natures appearing everywhere, in countless strata. Each Buddha nature is a Dharma precept with its particular quality that is called the Dharma precept’s permanent characteristic. All are adequately solemn and respectful in the constitution of the Tathagata Buddha and offering to the Tathagata Buddha the most valuable things such as precious pearls, jades, and mother of pearls, agates . . .

Every Buddha nature or every Buddha incarnation appears with tranquility or disturbance in the constitution of the Tathagata, increasing the solemnity of the offering to Tathagata. Bodhisattva natures, Buddha natures are the Tathagata's utilizations, which are perfectly used by the Buddhas. Each Bodhisattva nature is an incarnation of the Bodhisattva, so it is dwelling itself in a Dharma precept of the Tathagata essence. Because his seed of nature readily ascending to the crown, the Bodhisattva is called offering unceasingly from life after life to Tathagata Buddha, from the no-beginning no-end. The Bodhisattva, therefore, attains the growth of his True Reward.

[98] The entire Offering to the Tathagata and The True Advanced Wisdom are the two titles in the Ten Titles of the Buddha. The True Advanced Wisdom knows how to resolve Dharma in the right way. 

By that time, the Bodhisattva wishes for the ‘Knowing and Seeing Buddha’, then what does he need to do for the achievement? He must dissolve precepts and must completely save living being precepts, thanks to which he can see that all are thousands of Dharmas that chain living beings undergoing precepts miserably. The Bodhisattva vows to use his body, contemplative intelligence, arms, legs, head, and neck as alms to give to living beings, helping them to escape from Dharma precepts, creating a destination of tranquility of the Bodhisattva vow. —T. V.

Tao practitioners of the Two-Levels (Dviyana) have no sufficient self-power to control the entering into precepts and emerging from them. The Bodhisattva ought to be the one who has intuited the Bodhisattva nature. He therefore could enter into and emerge from precepts harmoniously without obstruction. The living beings, still sinking in their seeds of individual natures, are not liberated through salvation, so they must be ruled within the belt of Dharma precepts—that is the sea of sufferings. The Bodhisattva uses all his mind and intelligence sincerely to create sufficient means of the form and formlessness, aiming to dissolve precepts for living beings liberated from Dharma precepts. The Bodhisattva is not polluted with joy, anger, love, and smeariness; thus, he could save all without being polluted by any Dharma. Because of his compassionate heart, the Bodhisattva has vowed to use his body–fate, contemplative intelligence, arms, legs, head, and neck as alms to give to the living being, not lacking anything in Bodhisattva, mainly making it possible for living beings to be tranquil. That is precisely the Bodhisattva using all his mind power, his brain and his body–fate to mindfully resolve for living beings so that they can enter into and emerge from precepts, completing the precepts, attaining the True Enlightenment.

For those of the living being rank, whose personality is narrow and whose intelligence is superficial, they could not light in themselves the torch to walk by. In the Period of [His] Return, many Tao practitioners were able to come to Long-Hoa and practiced the Dharma with the Supreme Venerable Maitreya, including all the Venerable rank and the Patriarchs of the past. But it was also very difficult for them to understand a part of it, thereupon how could the living being rank be able to enter into and emerge from precepts. While full of ignorance, it is impossible to be aware of one’s own nature.

The Bodhisattva vows to enter into and emerge from hell precepts, either accepting the sufferings of punishment or enduring the revilement, tortures on his body–fate to let living beings resolve the suffering karma in order to be liberated from the punishment. Such vowing and doing by the Bodhisattva are making a tranquil destination of the Bodhisattva vow. —T. V.                                                                                    

In the Six Paths, particularly hell is the place where a Bodhisattva must enter practically to endure the punishment, the suffering, the torture of his body–fate, the revilement and all the insults in order to resolve completely the consciousness karma and suffering karma. Only by doing that the Bodhisattva could escape from the place of punishment. By having full and abundant virtuous merits, the Bodhisattva could completely salvage living beings liberated from hell.

During this Period of [His] Return, before becoming a Buddha, Lord Maitreya Himself had to endure the torture in hell of the secret zone of Qui Nhơn, Bình Định province for 26 months by the Vietnamese communists. The Lord’s body was also punished under all kinds of tortures in order to completely save His own living being natures. After being relieved of the punishment from hell, the Lord was truly attested to be able to completely save the human beings, the Fairies, the Deities, as well as the Four Species in the Three Realms and Six Paths. Conducting such vows, the Bodhisattva could penetrate thousands of conducts to be truly attested. The Bodhisattva has thus acquired the corresponding level of theory and fact, nature and form, virtue and intelligence.

When the Bodhisattva carries out the vow, as well as conducts the vow, the Bodhisattva is never getting tired, rather passionate in his vow. Why? It is because his solid instinct is waiting for the ‘Knowing and Seeing’; therefore, the Bodhisattva could leave all without being polluted by love, offer all without being polluted by attachment, and guide all without being polluted by secular dust. —T. V.

‘The Bodhisattva carries out the vow’ means the Bodhisattva executes thousands of Dharmas, having to learn all the facts around him through hearing, seeing, and knowing—including every sound: the blare of the trumpet, the beat of the drum, ... , perceiving any sounds that he heard. His particular trait is neither rejecting nor taking any precept. That is the Dharma practice of no birth and no destruction, no accumulation and no stillness, no increase and no decrease.

Though having the situation, that is thousands of Dharmas of happiness or misery, rain, wind, storm, or earthquake, the Bodhisattva will not stop or neglect the cultivation—that is the practice of no birth, no destruction. Therefore, even if the earth is destroyed, the Bodhisattva is still not annihilated. Why? It’s because the Bodhisattva can rely on the formless to know more profoundly than Arahants. The Bodhisattva lives in the Bodhisattva natures; he could even know how someone is just by a word! By in touch with someone, he immediately knows which class they are belonging.

The Bodhisattva conducts his vow to build the true Dharma. That is truly difficult, because He must reorganize The Founding Master Shakyamuni Buddha’s way of teaching the Buddhist Dharma for enlightenment, which is now wrongly practiced by human beings. Knowing and seeing one Dharma, thousands of other Dharmas will be known and seen; acquiring one Dharma leads to the acquisition of thousands of other Dharmas. Within the Tao community, the Bodhisattva could see many groups of disciples forming the Connecting Flowers. By observing the group leader who is not good enough, he knows that the members of this group are all also not that good. On the other hands, if that group leader is good, the members of that group are all also good — that is called the Connecting Flowers’ Principle. That is the reason why Lord Maitreya selected the true Buddhist disciples at the Centre to carry out the vow and conduct the vow. Later, the Bodhisattva penetrates deep into Dharma precepts without being polluted by love and attachment; He could then master all secular dusts. In addition, the Bodhisattva also has to guide the living beings following Him to be enlightened, only then the Bodhisattva eventually becomes the Buddha.

The Bodhisattva has carried out and conducted his vow like that, overcome and exchanged like this, the Bodhisattva thus acquires the Dharma precept: He profoundly knows Dharma precepts, which have combined then become as the wife and children, husband and wife, male and female, who are undergoing Dharma precepts’ thousands of ways and scenes  with happiness and sadness, and who are receiving their karma, seeds of natures, love, and death in proportion to their heavy or light mistake and immersion. He immediately acquires the No-Birth. —T. V.

The Bodhisattva carries out his vow, that means the execution of formless Dharmas. He does not fear the word of praise and disparagement nor is he concerned about disdain; his mind does not suffer from the revilement of the living beings. The Bodhisattva conducts his vow, that means the execution of form-Dharmas, bringing love and respect from the living beings, that belongs to the moral conduct. Nevertheless, the Bodhisattva does not rejoice over it though truly knowing that all Dharmas inherently are perfectly tranquil.

From a tiny starting point, which is the essential key to collectively take all tiny dusts, that occasionally must have an exchange, hence the Bodhisattva is able to acquire adequately the belt of Dharma precepts, which creates families with husband and wife, children, siblings, and all the relatives. Every family has their own lifestyle. Acquiring one Dharma precept will witnessing that all the others also proceed in the same way; the only difference is in the characteristics such as bitterness or sweetness, good or bad. Naturally, the Bodhisattva understands thoroughly and is able to find out a Dharma precept to be attestedly enlightened the Three Thousand Great Thousand Worlds. That is the comprehension of the entire Dharma precepts from just a single, small Dharma. How can one understand thoroughly all by practicing subject by subject? That is the initiation of the Mind-Seal.

At that time, the Bodhisattva takes the Tao place as his temporary dwelling of happiness, takes the progress as his daily food and living place, and uses the tolerance and generosity to build the Tranquility-for-Salvation Nation of Bodhisattva. The Bodhisattva deeply penetrates Dharma precepts, recognizing-to-salvage, resolving them. From the place of glory, the Bodhisattva glancingly recognizes, but does not cling on to it. From the place of dishonor, the Bodhisattva neither grieve nor harbor resentment.

The Bodhisattva, with his Unwavering Mind of Worship, willingly offers all his body and life to the Tathagata, not preserving any for himself, and thus receiving the crown Dharma of ordination from the Tathagata. The Bodhisattva immediately attains full enlightenment about all Dharma precepts; The Bodhisattva immediately dissolves precepts, is ordained by the Buddhas and receiving the corresponding appearance of the Bodhisattva body. —T. V.

In Long-Hoa, the complete salvation, the Supreme Venerable Maitreya determined explicitly for all Tao practitioners—from the Dharma Protectors to the Venerables, Arahants, Pratyeka Conduct, Sravaka Conduct, to the Bodhisattva Dharma Protector—who all must practice Dharma in a single path, which is the parallelism in practicing the Tao and life to be unified. In life, every Tao practitioner had a career of their own, from the manual worker to the teacher, professor, engineer, physician, doctor... and all Tao practitioners should make it as a means of practice in seeking for enlightenment.

When there was the One in the Tao place of Long-Hoa Association, who acquired the Supreme Rank True Enlightenment and was attested to be a Bodhisattva through the verification, the Lord then made a sealed decision for this Bodhisattva that he would only take the Tao place as a temporary residence to carry out and fulfill his vow. As far as life is concerned, the Lord considered his practice sufficient, he should no longer earn his living through career, but rather exclusively perform his practice in the Tao place, to cultivate himself in the process of becoming a Buddha.

For the Holy rank, they must practice for both, Tao and life. Until becoming a truly enlightened Bodhisattva, he is neither kind nor cruel, neither good nor evil, neither generating nor destroying. It is by such practice that a Tao practitioner could dissolve their precepts, progressing to the perfect harmony of Dharma precepts. The Bodhisattva, going up high, also does not abandon the low, that is called the execution of the vow neither high nor low. If still eliminating or keeping, one will never be able to acquire the True Enlightenment.

A grain of soil, a granule of sand, which is lying at the bottom of a mountain foot, becomes very solid and strong. Similarly, the more a Tao practitioner undergoes the rotation of thousands of Dharmas, the greater their effortful merits are; resultingly, they will acquire the truth. For those who keep on sitting to preach and study the Dharma without overcoming the situations, they just give good preachings for fun. That is the initiation of the [Mind]-Seal.

In the secular world, every work in life progressively develops. In the contrary, for Tao practitioners, who seek for liberation through knowing, seeing, and solving, their karma will burst out. Should not be discouraged but try to be diligent! That’s because once a person has become impregnated with a nature, receiving their karma, they need ten lifetimes of Dharma practice to ressolve it. For example, the one with their dull nature, leaving the Tao place after hearing the preaching, their nature will be dull again. A Tao practitioner, who holds a Dharma precept in such a way, being conservative, is called the diamond constitution; by receiving one Dharma, strengthening it in uncountable lifetimes, it’s impossible for them to be enlightened.

A Tao practitioner should not practice Dharma only with praying and supplicating, without willingly disengaging. However, if the practitioner knows how to abandon the ego, generating a vow to seek for a knowledgeable One, who is a Bodhisattva and who is executing the True Fruit of Buddha, to follow Him practicing Dharma, in just one lifetime with full trust, obedience, and respect toward Him, this practitioner immediately gets the achievement. Once understanding thoroughly what the True Dharma is, what the good Dharma is, a Tao practitioner immediately sees the Tathagata, being able to meet the Buddhas for the ordination. Only then is the practitioner acknowledged as a Bodhisattva, who have the corresponding body appearing all over Dharma precepts, and who observes all living beings in everywhere — that is called the travelling through Samadhi Supernatural Power.

After having experienced thousands of conducts and thousands of vows, the Bodhisattva could finally recognize that all the living being precepts, from the Tao practitioners of the Two-Levels (Dviyana) with attested practice to the Fairies, Deities and Holy Ones, they are different one from another just by their nobility and coarseness, while karma seeds in their living being natures remain intact. —T. V.

The big and coarse Dharmas are realizable and surmountable for the Tao practitioners of the Two–Levels (Dviyana) with attested practice. But for small Dharmas called fine Dharmas, they could not overcome and recognize them. Therefore, they could not have the tranquil eyes. While the Bodhisattva comprehends every permanent characteristic of the coarse, fine, and subtle and thus, achieves the tranquility. The character and deportment remain the same as in the past, but the form varies according to the precepts. A Tao practitioner, who does not comprehend the fine and subtle, but only sees the coarse, needs to diligently cultivate until having passion, in order to have a sufficient spirit. At some time, they will remember their previous lives.

Those who sit fully cross-legged to preach the Dharma are not truly natural. The one who is able to preach the Dharma in any situation to save living beings according to their degrees, their karma seeds, is truly a Bodhisattva.

The Supreme Maitreya Buddha skillfully preached according to every sickness of living beings; whosoever had met the Lord, also was interested, esteemed, loved, and respected Him. By general observation from the outside, the Lord simply was a layman with His wife and many children along with their noisy circumstances. In fact, those who were drunk with the Tao, meeting the Lord and following Him for the Dharma practice, even with the lowest result, also received the Blessed Reward of Divine-Humans.

By being a living being, one held their karma seed that is still intact. Only when one generates their mind to correct their natures, after practicing for a while, they will understand thoroughly thousands of Dharmas, whatever they do is always correct that is the enlightenment. Otherwise, one is not sure if whatever they do is right or wrong, or one always makes mistakes in whatever they do, belonging to coarse Dharmas that is the unconsciousness.

By knowing that all Dharmas are insubstantial, truly practicing with a sincere heart, one day a Tao practitioner will return the truth.