CHAPTER IV: TRANSMISSION OF THE PRECIOUS DHARMA

C. DOCTRINE

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

8.9 The Bodhisattvas' Great Vows of Constructing Living Beings 

Bodhisattva Samantabhadra vows to help Tao practitioners practice diligently. The Dharma Prince Manjusri vows to help with the contemplative wisdom. Mahasthamaprapta vows to help fully understand the Transforming Intelligence. Avalokitesvara vows to save suffering and resolve disasters. And all the Bodhisattvas vow to salvage living beings completely — the vow of complete accomplishment on the Buddha Path. At that time, the Eastern Salvation Bhaisajyaguru emits the yellow-yellow light, white-white light vowing to help living beings gain intuition. The Western Salvation Amitabha vows to bring the rebirth in the Extremely Joyful Salvaged Nation.

All the Devas, Fairies, Deities, Dragons, and human beings have not known about that, how could Tao practitioners in the Four Followers understand fully what the Buddhas have done, what the Bodhisattvas have vowed to help living beings gradually reform their nature and construct their effortful deeds? —T. V.

C. DOCTRINE

All Tao practitioners seeking for liberation, in their first stage, must cross over the resolution of suffering and disaster. Therefore,  Bodhisattva Avalokitesvara often helps them. A Tao practitioner resolves sufferings right in their own body-mind, that is just the conduct of Bodhisattva Avalokitesvara.

On being lazy, a Tao practitioner consciously rises up and effortfully overcomes thousands of Dharmas, that is just the conduct of Samantabhadra corresponding to their body-fate —There is accurate correspondence, there is immediately apparition. When examining of the entire body and mind, without the seeds of living being nature, the Bodhisattva natures appears. The contemplative intelligence is generated, being sensible with profound intuition, that is the conduct of Mahasthamaprapta. While preaching the Dharma, the preacher first hears themselves then considers whether there is no more Transforming Intelligence or Generating Intelligence, that is the vow of the Dharma Prince Manjusri.

The Devas and Fairies have never known about the salvation from the Buddhas, because the Buddhas have appeared in the Most Essential physical Body of Samadhi. Those, who have not acquired the Samadhi, are not able to know it; therefore, Tao practitioners still maintaining the mind and nature of living beings will never understand that the complete salvation from the Buddhas is very true.

In the construction of the effortful deeds and nature, with one’s strongly holded characteristic belonging to the living beings, the Four Species, one must rise up for the construction by themselves — The Buddhas and Bodhisattvas could not construct for living beings. For that reason, Tao practitioners who even are faithful, neither willing to rise up to overcome thousands of Dharmas of circumstances, nor resolving by themselves the erroneous passion, just keeping on supplicating and praying, never have a single day of practice. —T. V.

The Bodhisattva rank, who have practiced the Prajñà Intelligence, vowing to entirely understand the Transforming Intelligence, profoundly acquire the Enlightened Intelligence towards the Suchness Intelligence. They, therefore, are always reciting the resolution thousands of Dharmas in all the four periods.

The Buddha teaches Bodhisattvas to leave their ego, without clinging but clinging, clinging but without clinging, that is just the getting in and out the circumstance with the mind of no-hesitation to receive the Dharma of great compassion and entirely understand the nature. Therefore, there are these words: “The non-ego Bodhisattvas absorb to return to the Great Ego of the Eight [Nirvana] Masses, while living beings with their ego remain in erroneous passion.” —T. V.

Without clinging but clinging that means not attaching to the Dharma, but clearly knowing the Dharma. For example, in the presence of a living being with a crafty character, I do not act craftily. However, I must know thoroughly how harmful the seed of crafty nature is. Whenever meeting them, I always know how to be alert, but I do not behave as they do.

Clinging but without clinging that means while acting on Dharma precepts, a Tao practitioner examines and understands thoroughly, but will not apply the Dharma to inappropriate situations. For instance, the time of the Lord’s incarnation, through His teachings, the disciples felt so interesting that they preached to everybody whatever they had heard strictly according to His words. That made the other people, who was without sickness, learned more from it, mistakenly ingested it and created more sickness. 

In the Lord’s teaching, He taught the Bodhisattva rank that they must be neither following strictly the sutra nor leaving it, applying the Buddha’s Three Constitutions of Sutras to thousands of Dharmas with clear understanding, without clinging but clinging, clinging but without clinging.

The Bodhisattva often puts himself, his position, or his body-fate in the circumstance of living beings to see, understand, and know it clearly, in order to help living beings resolve it without distinguishing between the kind and the cruel, the good and the bad, the tranquil and the unrestful, acting only for the sake of living beings. The Bodhisattva is neither ashamed nor joyful; because of living beings, he keeps on bearing. Therefore, the Bodhisattva has leaved and entered through many lifetimes, receiving the salvation Dharma, competely saving a lot of living beings without faults, only with a great field of blessed rewards that is hard for anyone to match. That is why it is called the Bodhisattva's offering to the Tathagata, making the Tathagata praise the Bodhisattva. The Bodhisattva, therefore, acquires the appearance of the Most Essential Physical Body of Samadhi. —T. V.                                              

In order to entirely attain the Bodhisattva natures’ seeds, the Venerables and Gentle Saints should diligently carry out the giving fearlessness, aiming to offer to the Tathagata. The Bodhisattva does not hesitate between the kind and the cruel, the good and the bad, the tranquil and the unrestful, purposely making the living beings realize to completely save their living being natures. A Tao practitioner can only acquire self-mastery when their mind is disengaged. Having the self-mastery, the practitioner is able to act the tranquility and disturbance, appearing with the Most Essential Physical Body of Samadhi. From experience, a Tao practitioner must truly sacrifice, aiming to completely save living being natures and deservingly be enlightened and attested by the Tathagata Buddha. Very rare are those who practice self-mastery able to attain it. They are only realizing the self-mastery according to their personal taste. It is by practicing in Long-Hoa Association and meeting the Supreme Venerable Maitreya that a Tao practitioner can fully understand this self-mastery Dharma.

Why is the only way of the Buddha Level (Buddhayana) easy to hear, but difficult to realize or easy to realize, but difficult to hear? It is easy to hear, but difficult to realize because the effortful deeds are not sufficient according to each level of practice. Otherwise, when one has not comprehended the important of the True Reward or retribution with respect to incalculable meanings, they are easy to act according to the desire, but hard to hear the Buddha teaching's words.  —T. V.

The High Level (Mahayana) way is to joyfully detach, correct, and resolve the living being natures. The One Level (Ekayana) way is called the Buddha Level (Buddhayana), which is to resolve the living being natures until they are eliminated and to transport Dharmas until a profound attainment is achieved. Therefore, it is prompt to understand through the hearing, but the realization is without perfection and closeness, in which its details with Dharma forms are not as clean as those of the Buddhas, and thus it is called difficult to realize.

It is easy to realize, but difficult to hear, that means the realization according to one’s wish that is not as smooth as the Buddhas, still remaining in fetter-karma. Therefore, their hearing and understanding are not complete. The self-control is not performed fully and accurately like the Buddhas. That is called easy to realize, but difficult to hear.

The Bodhisattva rank recognizes that thousands of Dharmas are favorable and unfavorable, happy and miserable, and regardless of circumstances, the Bodhisattva is still at peace and do not see them as the circumstances. Why?

The Bodhisattva absorbs the Enlightenment about Form, being clearly aware of Dharmas. They are therefore liberated from life. Their mind does not rebel against the circumstances, but they are willing to deliver thousands of favorable-unfavorable Dharmas to the peaceful and joyful place. Their absorption is just for clearly awakening. As for the seeds of Buddha natures, the Buddha does not see the living beings or the Bodhisattvas. The Buddha only sees that all are representatives of the Tathagata, appearing correspondingly to the Tathagata, offering to Tathagata and all are equal to the Buddhas. For that reason, the Buddha is too near to living beings, too equal, too tranquil, and too close, so the Lord cannot save living beings, only the Bodhisattva rank can do that. —T. V.

To the Bodhisattva rank achieving the Enlightenment about Form of thousands of Dharmas, he always sees each and everything intuitively as thousands of favorable and unfavorable Dharmas, with hearing, seeing, and knowing without error. There are many Tao practitioners who preach the Dharma excellently; nevertheless, they are unable to know and see Dharmas in front of them. The seeds of Buddha natures are precisely those of the Tathagata. The characteristic of each nature-seed is inherently like that; it is necessary to know each seed of nature thoroughly in order to properly utilize its essential nature, quality, and weight to inherit the truth. The seeds of Buddha natures are brightly clear and righteous while the seeds of living being natures are confused. Therefore, these two types of seeds of natures are millions of miles apart and cannot see each other. The seeds of Bodhisattva natures are ascendant to the crown, being still on the way of complete salvation and cultivating the Dharma of righteousness to the perfect harmony. Therefore, the seeds of Buddha natures include the seeds of living being natures, but do not see the seeds of living being natures. Because if still seeing the seeds of living being natures or the seeds of Bodhisattva natures, those are not the seeds of Buddha natures—Those only see the Tathagata natures exclusively appearing in everywhere.

The Buddha and living beings are very far, but also very close to each other. It is far because living beings are being polluted, they therefore do not know the Buddha. As for the Buddha, the Lord cultivated from being a living being until achieving the accomplishment, the Lord therefore has thoroughly known living beings. The Buddha has understood every stratum without omission: every nature-seed has its characteristic and effect, that is too equal; if making use of it, there must be inequality in every stratum. Being too tranquil because the Buddha was from the living beings, the Lord thus knows living beings well without mistake. Being too close because without living beings as the foundation, there will be nothing to cultivate to become a Buddha. Being unable to save living beings because the living beings are just living beings, the Buddhas are just Buddhas, that cannot be confused so that it is impossible for the deliverance. It is only by living beings themselves, with sufficient virtuous merits and adequate reform, that they are capable of intuition, altering their natures, becoming Saints, Bodhisattvas, and then the Buddha. Once having the Buddha nature, One really understands that the living beings are living beings, the Buddhas are Buddhas, and they are too far but close, and too close but far from each other. That is so wonderful, only the Bodhisattva who are still cultivating can save the living beings with his self-mastery.

Due to the immense differences of the two nature-seeds of living beings and Buddhas, when the Buddha comes into the world, living beings are able to meet the Lord. Only the Bodhisattva, on the way of conducting his vow and realizing his vow, could save living beings. It is supposed that the living beings could have met the Buddha, but they would have not perceived the Buddha’s words. Exclusively, those—who have the ascendant will and mind like Bodhisattvas, have the will and mind to separate from their ego, and rather live in the Tathagata Sea than live in the Buddha Dharma, even though they are not Bodhisattvas—still are able to meet the Buddha. Most living beings only meet the Buddha through the Lord’s pictures, statues carved by wood or cement... for admiring, worshipping, and supplicating.  Only those with the Enlightenment about Form, who just hear a few soft words from the Buddha, can recognize the Lord’s appearance in a body of the Four Masses like all living beings, but different from living beings. How wonderful it is — the enlightenment with the unconsciousness — the Buddha and the living beings.

Diligence is a complete Dharma-subject for the three faculties, from the small faculty, the great faculty, to the supreme faculty. All are due to the virtuous merit that accomplish the effortful deeds then to the diligent force.

The diligent force leans on the Samantabhadra conduct. The Great Bodhisattvas have experienced in the Dharma practice: owing to the diligence, they could perfectly comprehend the nature-seeds of the Four Holy Levels, they therefore could know the moving cycle of generation and destruction, destruction and generation of Dharma precepts subtly in each instant. While the living beings, because of that, are in erroneous passion and become the living beings’ precepts. The difference between the Great Bodhisattva and the Buddha consists only in the being-not-yet-complete and the complete. —T. V.

Regarding the diligent force, the Great Bodhisattva rank, after being able to properly apply thousands of Dharmas, whichever Dharma also laid in the category of the No-Birth, is therefore no longer lazy. Having no laziness apparently it is needless to be diligent. Being diligent in this case is still having the sickness of strictly following the sutra without fully understanding the meaning of it.

Tao practitioners of the One Level (Ekayana) are neither lazy nor diligent. They therefore can thoroughly comprehend the moving cycle of generation and destruction, destruction and generation of thousands of Dharmas subtly. Having neither destroyed nor generated, that is precisely the No-Birth. The Great Bodhisattvas have profoundly acquired subtle Dharma precepts; the Buddhas have completely accomplished subtle Dharma precepts.

The Dharma subject of diligence begins from the outset in the sincere mind as well as the fervent mind that brings the contemporary Tao practitioners to generate their Bodhi mind, seeking for the Tao. These practitioners often experience through the system of liking the Tao, being drunk with the Tao and thus, understanding the Tao; then in the state of no-receding Bodhi to no-receding Bodhisattva, cultivating for the Great Bodhisattva. Those with insufficient diligence have difficulty for the success. The diligence must be accompanied with endurance of dishonors to provide a basic Buddhist intelligence, which lightens, harmonizes all over, having contemplative meditation called the Contemplation-Result. —T. V.

Those practicing the Dharma subject of enlightenment all have to like the Tao, then to be drunk with the Tao in order to understand the Tao. Those who are not drunk with the Tao, practicing with indifference, disliking the Self-Nature, not penetrating Dharmas, will not be enlightened.

During this Period of [His] Return, Reverend Long-Hoa Sangha Chief, Supreme Maitreya Buddha frequently reminded true disciples with the sincere mind: they need to be drunk with the Tao. Having done so, the disciples could have reliablitity-morality-vow according to the Lord’s words to realize without stepping back in the presence of contrary and rebellious Dharmas. Having the disturbance, that makes a Tao practitioner energetically determine to resolved the problem thoroughly, achieving the no-receding Bodhi, then becoming the no-receding Bodhisattva. That is the treading path of the Great Bodhisattva. 

Tao practitioners reaching from the no-receding Bodhi to the no-receding Bodhisattva are very rare, indeed. Those must have a profound rooted capability to be able to resist, disengage meticulously thousands of favorable and unfavorable Dharmas with profundity and without deficiency in order to be accurate with the spirit of the Bodhisattva. A Tao practitioner with diligence, in accompanying with endurance of dishonors smoothly, brightly examines thousands of Dharmas, entirely understanding personalities without mistake. That is called the True Contemplation. Having the True Contemplation, there is immediately the perfect [supernatural] Result; therefore, whatever in transforming Dharmas, the practitioner always achieves the No-Birth completely. The Dharma subject of the Buddhas is executed meticulously by Bodhisattvas, with flawlessness in resolving and transporting Dharmas. It is neither simplicity nor generalization of a unilateral aspect like those practitioners of the High Level (Mahayana).

The more the advance, the more careful the Tao practitioners must be toward the Dharma subject of the Buddha, which includes the Four Integration Dharmas, the Six Pāramitā, Compassion-Will-Courage, Reliability-Morality-Vow, and Precept-Contemplation-Result. The Bodhisattvas take these as their luggage on the journey until fully attaining the Enlightened Intelligence towards the Suchness Intelligence, directly exploring the words of the Buddhas’ teaching.

The Bodhisattva rank has no more characters of self-satisfaction, self-esteem, self-importance, self-will, self-interest as well as self-generating. Why? It’s because these characters of self-satisfaction, self-esteem, self-importance, and self-will are all the fictitious Dharmas, which frequently are is subject to the birth or destruction, accumulation or stillness, not really belonging to the essential nature of suchness of thousands of Dharmas. Furthermore, the self-satisfaction, self-esteem, self-importance, or the self-will immediately generates itself to the high arrogance, which is divergent from the path of liberation. The Bodhisattva truly knows that when these characters are still tolerated, impregnated, and firmly preserved, even though in preaching and explaining with the words is seemingly like the Buddha, but that is still the words of Devil preaching. —T. V.

It is very difficult to step forward from the living beings to the seeds of Bodhisattva natures. Due to the living beings embracing karma-seeds in the living being natures, they must generate their mind willingly to step forward in order to develop the capacity receiving the precious Dharma. It is easy to understand the Buddha through theory. However, the resolution of birth and death, the realization of True Enlightenment is extremely difficult.

The Bodhisattva rank pays attention to examine carefully numerous Tao practitioners, with the seeds of living being natures that are not completely cleared out, who still have the self-importance, self-will, self-satisfaction, and self-generating, which are all the Dharmas of birth and destruction. Although these practitioners could give the excellent preaching just like the Buddha, that is still the preaching of Devil, not the attainment in the practice. When the rank of Bodhisattvas, Mahasattva Bodhisattvas have attained the True Enlightenment, they have perceived neither the attainment nor the Dharma practice, leaving the True Enlightenment to entering the True Contemplation, then leaving the True Contemplation, thus appearing in the Most Essential Physical Body of Samadhi to completely save the living beings unthinkably.

The Bodhisattva rank eliminates the nature-seeds of miserliness, hatred, envy, and pettiness. These natures will never be mature into the Buddha Tao. Why? It is because miserliness generates the vile hatred, which is the hidden place of living being nature-seeds resting in the Hungry Ghosts, Animals, and Hell. Moreover, the Bodhisattva nature-seeds are essential to absorb Dharma precepts, aiming at understanding them thoroughly. By the nature-seeds of living-being natures in every place, every embracing karma, there are countless things being generated in the universe of Three Thousand worlds. From the generating place, embracing the seeds and discovering their precept scenes and worlds, that is called Superior Birth – Inferior Life without ending.

The Bodhisattva reviews in the body and mind, in the wishes, and then the Bodhisattva can understand that those of laziness are the pettiest ones. The pettiness and laziness generate doubt, and the doubt itself generates thousands of Dharma precepts, endless Dharma precepts. That is a place of ceaseless birth and death.

—T. V.                                                                              

Many Tao practitioners of long-time practice are often caught with the embracing seeds of living being natures subtly, gravely, and profoundly. Even those at whichever level of practice, but not clearing it out, they still remain in the living beings ‘becoming’ Buddha, who is merely a Buddha with Dharma precepts of living beings. The Buddha Path primarily save living beings through resolving their karma, liberating themselves from the birth and death. The Bodhisattva rank must clear their fetter karma out, that is the most essential thing. It is very subtle and difficult to see; moreover, it is extremely delicate. A Tao practitioner, even with a disengaged mind, cannot discern it, they must apply the procedure of the Miraculous Observation Intelligence to understand it thoroughly.

For that reason, the Bodhisattva rank generates the vow of diligence, the great vow of compassion-will-courage to overcome each Dharma precept and resolve the doubt attachment. The Bodhisattva fully knows about this doubt attachment, as if he does not yet resolve which remaining seed of living being nature, thus which sediment will carry the fruit of karma of that nature-seed. It is like a jade bowl, which will never contain filthy foods; the Bodhisattva rank fully absorbs thousands of ways, when there are still having nauseating quality, the Bodhisattva —due to the above justification— must resolve and eliminate all remaining nature-seeds of living beings completely, in order to truly enter the rank of the No-Receding Bodhisattva to reach the practicing achievement. —T. V.

The Bodhisattva rank fully absorbs thousands of ways, that is simple on hearing, but complex in practice because if just one Dharma precept is not resolved fully, the Bodhisattva is still carrying the karma fruit of that nature-seed. Therefore, many Tao practitioners terming themselves Buddha become the Precept-Buddha. Out of a hundred Tao practitioners acquiring the Supreme Truth, there are ninety-nine of them entering into and embracing the Precept-Buddha. Having entered into and embraced the Precept-Buddha is due to the rooted karma, the consciousness karma, impediment karma, suffering karma, accumulated karma, and fetter karma; it is immeasurably difficult to be liberated from life.

For those who have not acquired harmony to perfect harmony, their actions of entering and exiting thousands of Dharmas are not quite achieved righteously, their theories and acts do not correspond either. They are still subject to the self-will. Therefore, they are still in self-interest. Having embraced precepts, they are covered by all kinds of the above karmas, making them more difficult to recognize the Buddha’s appearance. The reality is so; while there are many Tao practitioners who met the Buddha, nevertheless, with the lack of trust-obedience-respect, they still have not acquired either.

The Bodhisattva recognizes the reason why strata of Tao practitioners, who have not achieved in their practice, who have not had a theory and act to be attested, have to go around with their living-being natures to embrace the karma. Because of not being cleared, their theory and acts are not in correspondence; they are practicing only on expectations, wishing to attain, but never attain it. Meanwhile, the Bodhisattva has never sought for achievement, but has attained it, because the Bodhisattva has cultivated on correcting from the root. Therefore, all Dharmas return to the origin until no more is left, the Bodhisattva can then be cleared.

The Bodhisattva knows well the origin of living beings, whose nature-seeds are caught with mistakes, they are thus embracing the karma, carrying Dharma precepts of being born. Due to evolving scenes, adverse situations, and circumstances of daily life, they frequently experience hardships in the circumstances, evolving scenes, never being as peaceful as a Bodhisattva. —T. V.

When one’s theory and act are not in correspondence, their virtue and intelligence are not in correspondence either. A Tao practitioner must wait until either a prospective occasion or a certain lifetime with an abundance of effortful and virtuous merits when they can meet the One-Rebirth Bodhisattva, who is realizing His vow and waiting to become a Buddha, and who can attest them, so that they will formally become a Bodhisattva. It’s just like an excellent person equivalent to a doctor. Nevertheless, this one has to wait for the required examination; after successfully passing it, being granted an official license and professionally appointed a position, this one, only then, has the true authority as a doctor. 

In the time Lord Maitreya’s incarnation, the Lord has said: “Even an excellent Bodhisattva, if not attested by a Buddha, will not be granted the Buddha-power either.” Indeed, the life as well as the Tao, they are two, but they are just in one. Though they are just in one, but they are the separate two. The Bodhisattva cultivates on correcting from the root means he corrects every subtle karma-seed in his own body-fate. Only with a smallest unit, he clearly understands it, leading to the incalculable attainment. Even in a minimal surface, he does not neglect it, leading to unbounded profound acquirement. That is, the Bodhisattva cultivates on correcting from the root, every subtlety, and thus everything is returned to the Mind. Before that they are precisely Dharma precepts of generating birth and generating destruction, accumulation and stillness, increase and decrease, which create the belt of transmigration of birth and death.

The Bodhisattva rank knows well that from the intelligence to the thought, all originate from the nature-seeds. From the thought that develops the recollection; the thought masters the consideration, which matures in the observation to the fixed thought then appears in the act. Therefore, it is said: the thought is the mother of the act. This act corresponds to the level and class of each living being with its own act. The chief object where it generates the character, is also the intelligence of action, no other than the concordance or the discordance between living beings. Therefore, there are favorable and unfavorable scenes progressing, which are the two paths that living beings must undergo.

The Bodhisattva actually knows it, even more than that. Therefore, he truly acquires the No-Birth. Owing to his corresponding body, speech and thought without divergence, he has the majesty and power of a Bodhisattva. The Bodhisattva then proclaims: “Knowing and seeing the Buddha just by one word,” making all rely on the Bodhisattva, it is precisely the way that the Bodhisattva saves the living beings. —T. V.

The Bodhisattva obviously knows that the thought masters the thinking.  He, therefore, relies upon the thinking to realize it, thereby acquiring the No-Birth. Whereas the thinking without realization is generating Dharma. The Bodhisattva, with his body, speech and thought being into one without dualistic forms, gains the smoothness. He needs only one word to immediately know and see without mistake, that is called the Buddha's Knowledge-Sight through just one word. Having communicated with the Buddha power, that is unthinkable; the Bodhisattva with the smoothness of One Form enters worshiping the Buddhas with the unwavering mind.

When the Bodhisattva achieves perfect harmony, he leans on the cultivation of observation; the Bodhisattva frequently observes the secular world. The Dharma subject of the secular world’s observation of the Avalokitesvara Tathagata Buddha is the self-mastery way of the Bodhisattva. This way fully absorbs the tranquility and disturbance, by which all are saved by His incarnation. The Bodhisattva often puts Himself in the evolving scene and circumstances of living beings to save them. For that reason, the Bodhisattva is in perfect harmony with the limitless hearing-seeing-knowing. That is called: the appearance of the Most Essential Physical Body of Samadhi. —T. V.

After delivering the sufferings of living being natures in the body-fate, a Tao practitioner attains the Bodhisattvahood and the Buddha promulgates an attestation recognizing the Bodhisattva. Thenceforth, the Bodhisattva practices the Dharma of the Avalokitesvara Tathagata Buddha, leaning on the hearing-seeing-knowing of the Tathagata Buddha, aiming to penetrate deeply in the vast sea with all-sided understanding, the smooth Prajñà.

Appearing in the Most Essential Physical Body, the Bodhisattva has left his ego as well as self-possession without self-satisfaction, self-will, and self-interest. The Bodhisattva helps others properly and brightly, so he can thoroughly understand the Samadhi Dharma subject of Real Form and Formlessness, mastering the real and unreal, the unreal and real, attaining the Prajñà. He is then called the Mahasattva Bodhisattva. He has no more arising thoughts or secular pollution because he has already experienced the nature-seeds of living being natures as well as Bodhisattva natures with true acquirement. —T. V.

A Tao practitioner, who acquired the Samadhi Dharma Subject of Real Form and Formlessness, is the unique one. Nevertheless, this one still has to realize thousands of Dharmas of the supernatural power of Samadhi to truly acquire, leaving the possession and taking the nothingness to infinity of the nothing of emptiness, reaching the Enlightenment-about-Form of the Buddha Form. He is then to be named as the Mahasattva Bodhisattva. Entering the Samadhi, he profoundly understands the No-Birth, no-destruction; the arising thoughts and secular pollution immediately are ended. At that time, he clearly sees and knows that living beings are mistakenly caught in Dharma precepts in all worlds, as well as all precept scenes in the Three Thousand Great Thousand Worlds.

The Mahasattva rank recognizes that, long before, the wisdom of living beings belonged to the perfect comprehension of Tathagata wisdom. The Tathagata, which cannot point out, and the Tathagata’s perfect comprehension: how to justify it. But this precious book is aimed to hand down to all Tao practitioners for recognizing the truth to carry it out in the way of solving death and birth. For that reason, it must be explained as the above. —T. V.

Living beings inherently belong to the perfect comprehensive wisdom of Tathagata. But when they are attached to and consolidating a nature-seed, they are caught in the Consciousness Constitution. This Consciousness Constitution is also Tathagata seeds belonging to the Tathagata Constitution. Living beings consolidate their Constitution and maintain it according to the reason of good and bad, right and wrong. In generally, the Tathagata cannot be shown as fixation because the Tathagata essential nature inherently is such that. Only the Mahasattva Bodhisattva rank with the profound Enlightenment about Form could profoundly acquire the perfect comprehension of Tathagata and thus, could resolve the birth and death, death and birth.

Each living being receives a different and unequal Consciousness Constitiution, which is due to the nature-seed embraced in variety. Therefrom living beings wrongly run after the birth and death. It is, therefore, impossible to solve living beings' consciousness karma and rooted karma by literature. It is only by a Tao practitioner with both knowledge and practice, called the deep penetration in Dharma precepts, who can receive the perfect comprehension of Tathagata to put an end to their mistake.

As for the Mahasattva-Bodhisattva, first of all, he must be the one who has attained the Prajñà Intelligence. When his Prajñà Intelligence is perfectly comprehensive, being able to emerge and enter in perfect enlightenment, he then acquires the Mahasattva. Tao practitioners have to follow the way of the Four Integration Dharmas as well as the Six Pāramitā to achieve the Prajñà Intelligence. It is said in the above passage: should not make use of the nothingness by leaving the intelligence thus to be clung, that is very harmful to the way of practice and distorted with the spirit of liberation. —T. V.

It is so common for Tao practitioners to hear about the Four Integration Dharmas and Six Pāramitā. However, for the practicing path of the Mahasattva Bodhisattva, it could not leave the Four Integration Dharmas and Six Pāramitā because these are the forte subjects of the Buddhas. As for the Four Integration Dharmas and Six Pāramitā, the higher the practice, the more the practitioner has to thoroughly understand meticulously close to the reality, no longer practicing generally. Based on Prajñà Intelligence, the seeds embraced subtly in consciousness are revealed intuitively, thereby gaining profound Prajñà Intelligence. It is by just hearing a phrase, a speech, or seeing a tiny deportment that the Mahasattva Bodhisattva rank can thoroughly perceive—seeing even in the formless, not by making use of nothingness, if a practitioner does so, they must be clung tranquilly to nothingness, which is very harmful to the way of practice, distorted with the spirit of complete liberation through knowing, seeing, and solving.

The Mahasattva already resolved the three places of use: the nature-seeds of living being natures, Bodhisattva natures, and his practice that attained the utmost end of ignorance. The ignorance was immediately ended — the Bodhisattva rank has never exterminated the ignorance. He therefore is smooth without the Buddha seed being the Buddha nature. The Bodhisattva becomes a Buddha, saving living beings, undergoing the construction of the Salvaged Nation with the invariant forms, permanent tranquility and eternity. —T. V.

The Mahasattva Bodhisattva rank has already resolved the three uses of living being natures, Bodhisattva natures, and Buddha natures. First, he leaned on Dharma precepts to understand clearly, as well as penetrated deeply in Dharma precepts to dissolve precepts. Second, he leaned on generating births and generating destructions to achieve the No-Birth — resolving the birth and death. Third was to enters into thousands of Dharmas to cultivate to clearly understand the Dharma and acquire the Tao. Having thoroughly resolved these three uses, the Bodhisattva, through practice, reached the utmost end of ignorance, completely understanding ignorance. For that reason, there are no more Buddha seeds to be entangled; the Bodhisattva eventually constructs the Salvaged Nation to enter the eternity.

The Mahasattva rank deeply penetrates the whole principle of the Buddha’s teachings to guide living beings on the path to liberation through solving. The Buddhas have recommended all Tao practitioners: Should neither be attached nor clung, should definitively give up crazy, dreamy reasons and actions, and should practice with the hope of practicing the the limitless Dharma; so that the outcome will be an unlimited, immeasurable region and the understanding will be endless fields, completing the Nirvana liberation, the two doors of Nirvana, and thus being truly enlightened. The Buddha, therefore, has said: Without acquirement but acquirement, without attainment but attainment, without reaching but reaching; without virtuous merits that are called virtuous merits; without body that is called body. These indication seal of the Buddha principle only the Mahasattva rank has comprehended. —T. V.

The whole principle means the wholehearted truth of The Founding Master. The Mahasattva rank profoundly attains the truth, so they guide living beings with their whole heart to practice following the path of liberation through knowing, seeing, and solving.

It is with abundant measurable virtuous merits that intuitively lead to the immeasurable virtuous merits, in which the outcome will be incalculable and immeasurable to complete liberation. For that reason, the Buddha has taught: “Without virtuous merits, those are called virtuous merits; without reaching but reaching; without body that is called the body.” That is the Mind Seal, directly pointing out, still directly guiding the Mahasattva rank, who has profoundly understood with his hearing-seeing-knowing in perfection without any doubt attachment at all, who immediately comprehends thoroughly the without virtuous merits but virtuous merits; without consideration of having the Dharma Body, but there is still the Dharma Body; without seeing the acquirement of himself, but there is the acquirement.

The Mahasattva rank has deeply penetrated in Dharma precepts adequately, from the secular world to outside of the secular world. He, therefore, knows what living beings are being polluted, that is what they must receive, such as the happy or misery, the joyful or sad, the fine or coarse, the beautiful or ugly. They deserve what they did, not someone else granted it to them. Having deeply penetrated in Dharma precepts adequately, the Mahasattva rank standing among the forms has profoundly understanding to resolve and transport the Samadhi in a righteous, smooth, clear, and wonderful way, that is truly liberation — other than that there is nothing called the liberation.

The form, the body belongs to the fixed Dharma precept, which is never changeable. Nevertheless, it is still altered by changing all the seeds in the body; therefore, it can be said that it is not different, but different. With a determined situation, one has never liberated oneself from it, but now with the Buddha power manifesting to assist, one can still be escaped to a level of peace and stability.

Such a Tao practitioner is not different, but different. In an obstructed, dead-end situation without escape, but this practitioner is still able to liberate themselves from the situation. This practitioner knows every particularity of seed, in which they must complete adequately the deficiency. Whereas, for those who often have expectations in the practice of correction, but they lack Buddhist intelligence and effortful deeds in reality, it’s difficult for them to overcome the subtle death and birth, so it’s very hard for them to understand. Because the Bodhisattva Dharmas are close to the universe, his eye can see and his ear can hear particularly; whereas the Arahant rank or lower level having just ‘opened’ their eyes belongs to the rank of High Level (Mahayana), unable to understand thoroughly the Dharma of the One Level (Ekayana) either.

Nowadays, there are about a quarter of Tao practitioners around the globe who are practicing Buddhism. However, very few of them are seeking the path to liberation. Regarding complete liberation, it is too rare Tao practitioners who generate the mind of great vow to seek for it.

All the scientists should intentionally observe all the forms: its origin inherently comes from the formation – existence – destruction – nothingness. In facts, it depends upon the situation to be accordant with and transformed by it, but never being annihilated. The Super One of True Enlightenment relies on it to understand clearly but does not annihilate it. That is called relying on the birth and death to solve the birth and death — Intuition–immortality appears. Science is using the materials to process and discover many marvelous new things, providing for humankind sufficiently a comfort of living as well as all kinds of medicine to cure human diseases. However, each human being just lives within a limited period of lifetime, and all have to undergo, with the same predestination which has preordained in their daily life, in every instant — living in reciting of birth and death.