For the One executing the Ten Titles to become a Buddha, He has to complete these four rooted conditions: SECRET – VISIBLENESS – SUDDENNESS – GRADUALNESS.

These are the four forms of the Bodhisattva rank practicing to achieve THE COMPREHENSION–ACQUIREMENT–COMPLETENESS–ACCOMPLISHMENT, seeking for the Bodhi Miraculous Fruit.

As for the COMPREHENSION, how one could attain it?

The comprehension relies on the Secret Teaching, it is acquired through the Secret; there is no comprehension without the Secret. Why?

Because the Secret is the Secret Seal of the Tathagata Constitution; if there is neither the Secret nor the Seal, never receiving the Secret Seal, how can one acquire to be COMPREHENSIVE? —T. V.

The comprehension is based on the Secret Teaching, what is called the Secret? A Tao practitioner is conscious that the essential in practicing is to correct their own natures. Later, having the ‘Self-Nature’, seeing the nature, they then attain the bright mind. Those of bright mind always have the Secret in their words and their deeds. Therefore, it’s called having the Secret to having the comprehension. Living beings rely on the existential inherent Tathagata Constitution, their hearing, seeing, and knowing natures are thus precisely the original essence, also called the Buddha nature; but the Buddha Nature – Unwavering Mind – Suchness Truth – Tathagata Constitution – Dharma Nature – Dharma Body – Dharma Precept are the seven precious gems of the Buddhas.

Although there are seven precious gems, but their essence of nature is only one. Living beings and the Buddha inherently have all of these precious gems, but because of an erroneous initiation from living beings, they are attached, establishing insane barriers. Like the sun that is covered by the clouds. Therefore, the Secret is the Secret Seal of the Tathagata Constitution. The Great Sun Tathagata Buddha[99] sometimes assimilates into the Tathagata and harmonizes with the Buddhas in the other time; The Lord keeps all the secret and discreet movements, from the supernatural power to the Samadhi, from the incarnations to the liberation.

The Great Sun Tathagata Buddha keeps the Mind Seal, Secret Seal; The Lord, therefore, was unthinkable to living beings. The Buddhas have the responsibility to ordain and miraculously help the Bodhisattvas.

If there is a Bodhisattva practicing thousands of conducts from outside with the brilliant contemplative intelligence, who hears about the appearance of the Supreme Maitreya Buddha in the world in the Period of Return, even though he knew it or not, even though he acquired or truly became a Buddha; but if he does not know about the attestation of the One Essence, does not believe in the attestation with self-pride and self-satisfaction, he could not reach the complete destination to be able to enter the Great Nirvana. Why?

Because not being ordained from the One Essence, he cannot have the attestation by the One Essence Tathagata; if not being attested, how could the Great Sun Tathagata Buddha promulgate and manifest the scene of the Great Nirvana. For that reason, he must use his fixed thoughts, but wherever there is the fixed thought there is also the birth and death, and that is the most essential. —T. V.

During this Period of [His] Return and Dharma-Ending, the Lord had the sealed attestation in the above sutra passage, indicating that if someone want to become a Buddha, even this one has acquired the Supreme Rank, Supreme Master, they must have the attestation by the Reverend One-Essence Maitreya. Terming oneself a Buddha without attestation is false and wrongful self-satisfaction.

Though the Supreme Maitreya Buddha has gone, there still remains the inherited Bodhisattva executing the Mahasattva. If not having been the Mind-Seal by this Bodhisattva, how can the Great Sun Tathagata Buddha appear to attest? This shows that the Dharma practice requires the fruit of attainment, the order and the regulation. Claiming oneself without attestation is a false manner. Lord Maitreya also was ordained by The Founding Master. The Founding Master also was ordained by the previous Buddha. Falsely claiming oneself to be a Buddha will never have the Secret Seal from the Great Sun Tathagata Buddha. In this Period of Return, the ones of Supreme Rank Supreme Master should reconsider the above sealed attestation words of Lord Maitreya.

Already having had the inheritance for attestation, there must have the Secret Seal, one should not claim themselves. The Lord reminded it as the vital point for those of Supreme Rank Supreme Master, who need to return to the mind in this Period of [His] Return — don’t be mistaken any more! In the future, if there are only the Patriarchs who are in the rank of full enlightenment, the ones of Supreme Rank Supreme Master have to wait for the appearance of the Bodhisattva, who has been ordained with the Unsurpassable True Rank True Enlightenment. If someone truly cultivates in this lifetime, they should soon be awake according to the bright honest ordination words of the Reverend Long-Hoa Sangha Chief, Supreme Maitreya Buddha, they will benefit immeasurably from it.

The Lord accomplished His task of reorganizing the Buddha path. For Tao practitioners being still with their own volition, wherever they are, in the Eastern, the Western, the Southern or the Northern, but they are not converting their practice and are still caught in fixed thoughts, which is the form of generation and destruction, birth and death, they need to pay attention to this.

Comprehension– Acquirement – Completeness – Accomplishment in general includes these four forms: The SECRET – VISIBLENESS – SUDDENNESS–GRADUALNESS.

Therefore, I have said:

There is no Comprehension without the Secret

There is no Acquirement without Visibleness

There is no Completeness without Suddenness

There is no Accomplishment without Gradualness

 COMPREHENSION – ACQUIREMENT – COMPLETENESS – ACCOMPLISHMENT is like that.

The Buddha has taught:

“Possessing the Corresponding Level of Virtue and Intelligence,

The Original Truth is enlightened.” —T. V.

The Bodhisattva rank, who carries out the vow and conducts the vow, are conscious of the four forms of the Comprehension – Acquirement – Completeness – Accomplishment. They, therefore, do not practice each subject separately, but combine the Secret – Visibleness – Suddenness – Gradualness according to the certain time, the occasion in corresponding appearance for the suitability so that the complete enlightenment could be achieved.

The Buddhas have the responsibility to ordain and miraculously salvage the Bodhisattvas. The Buddhas teach the Bodhisattvas to attain the Buddha Fruit and simultaneously ordain the Bodhisattvas in the way of conducting their vow, guiding the Bodhisattvas reaching the Five Eyes, the Six Supernatural Powers, the Three Bodies, the Four Intelligences, and becoming the Buddha. —T. V.

2538 years ago according to the Buddhist calendar, The Founding Master ordained Bodhisattva Maitreya, who would become the succeeding Buddha, and who would preserve the True Dharma continuing for another 5000 years. During this return, the Supreme Maitreya Buddha also ordained and miraculously utilized Dharmas, aiming to completely salvage Moggallana to become a Bodhisattva, as well as forming the Holy disciples. This Bodhisattva will return to the world, carry out the vow and conduct the vow for completely salvaging the Patriarchs to preserve the True Dharma. There is no difference of One’s footprints that have gone in the past and the others following behind, but there is somehow difference. The no-difference is the preservation of the orthodoxy, and the difference is in the means of approaching the Supreme Truth, which is according to each period of the Bodhisattva in their penetration, so they are different though, and yet following strictly the supreme principle of the Three Generations of Buddhas. Therefore, only the Bodhisattva could have the intuition: different but not different, not different but different, aiming at the complete enlightenment, acquiring the Five Eyes, Six Supernatural Powers, Three Bodies and Four Intelligences.

For the ones of Supreme Rank Supreme Master, being self-confident that they are Buddhas, why they are teaching living beings! The Buddha who teaches living beings is precisely the Buddha of living beings — in the end, living beings recite for living beings’ hearing. The Buddha—who could enlighten the Bodhisattva and Holy Followers; later, the Bodhisattva also becomes a Buddha—is the Buddha of the adequate Ten Titles. Every time appearing, the Buddha vibrates the Three Thousand Worlds, bringing countless benefits to the living beings who are non-Tao-practitioners, and advantages to the Holy Followers who will succeed in giving advice and teachings for life to transform the cruelty and suffering into the Tranquility-for-Salvation.

Using material and money to encourage living beings to practice the Dharma, the Tao will soon be destroyed, not being preserved forever. It is only when Tao practitioners are conscious that the good deeds result only in blessed rewards, whereas the Dharma practice bringing the liberation through solving is the True Reward, that the Tao could last forever.

In which period will the Buddha save all the living beings and Bodhisattvas? During the time of the Buddha coming to the world, as there is not yet the appearance of Bodhisattva, the Buddha has to make practical and miraculous utilization through one method or combining two methods, called the Buddha Bodhisattva. When living beings are enlightened or acquire the Dharma, the Buddha then turns to use Dharmas of Suddenness to make living beings manifested apparently, it is during this time that the Buddha has saved the Bodhisattva. —T. V.

In any period, when there is a Buddha comming to the world, the living beings and Bodhisattva are still mixed in the Dharma Place. The Buddha has to make practical and miraculous utilization in order to select a Tao practitioner with profound rooted capability. The miraculous utilization of the form and the formless, that a Tao practitioner has truly cultivated to overcome and dominate their natures, will enable them to acquire the Dharma or enlightenment. Later, the Buddha applies the Sudden Dharma to make the Tao practitioner in correction to be the incarnation of Bodhisattva. To the Lord, the Bodhisattva must be the Tao practitioner with full trust–obedience­­­–respect and extremely willing reliability–morality–vow before this practitioner could receive the Suddenness to attain the Supreme Rank True Enlightenment.

After the Buddha attested a Bodhisattva, the Lord would nourish him separately with increasingly harder and harder Dharmas. Even a minor mistake was directly treated with Suddenness, such as the scolding, kicking up a row, expelling, striking…, aiming to completely save living beings natures to become smooth with a steady mind in the presence of thousands of Dharmas. During this period, the Buddha saved the Bodhisattva in a very strict manner.

The Venerables, who was chosen by the Lord, must undergo difficult examinations in this stage of salvation at the One Level (Ekayana) as well.

To the incarnation period of a Bodhisattva, either with adequacy or inadequate, the Buddha then applies the tranquil and the unrestful, the favorable and the unfavorable, determinedly guiding the Bodhisattva to overcome obstacles of hesitance and entanglement. Consequently, from generated habits and polluted habits in his body–mind that is now being transformed from the disagreement to the agreement in his theory and acts, from the insufficiency to sufficiency, from the incomplete to the complete attainment to become the Buddha. —T. V.

In reality, the Lord could save only one true disciple to the Supreme True Enlightenment in this Period of [His] Return to the world. The Lord miraculously utilized the tranquility and disturbance to determinedly guide the Bodhisattva to overcome obstacles so that his body and mind were clean of all generated habits and polluted habits, and no longer had any doubts.

In the secular world, as long as one’s mind is still entangled, one still run after their karma. The person who can solve karma is the one who clearly understands karma; they are enlightened to every tiny dust of the Dharma. To solve a Dharma is to overcome that Dharma precept, to escape one lifetime of transmigration of birth and death. The Tao practitioner who could solve one Dharma, taking it as a fulcrum for progress, must go through billions of Dharma precepts to become enlightened. Each word is a Dharma precept; each speech is a Dharma precept; each act is a Dharma precept... Like the good and evil, the great and bad; the bright thought leads to a superior life, and the obscure thought is just hell.

One time, the Supreme Maitreya Buddha asked the Four Followers: “Try reviewing what have you practiced for a long time? What is belonging to rooted goodness, good will, should continue to follow it. When there is no more wishful mind, no more desire, being able to execute the corresponding theory and acts, you will acquire the truth. When the mind is no more wish, it is just like thousands of Dharmas flowing into the vast sea. Once understanding the permanent characteristic of a Dharma, you will be able to intuit the Dharma. Later, the mind is smooth, becoming sensible—being able to adequately perceive even a gentle sound, that is called the seeing of the formless. Such the Dharma practice will bring to True Goodness.”

When the Buddha makes the salvation, everyone believes the Lord to be very CRUEL, while the Bodhisattva has doubt and finds it CONTRARY. Being cruel or contrary—it’s hard to discuss since there are countless ways of salvation, countless ways of miraculous utilizations; even the Bodhisattva could not see it clearly, so how can ordinary people understand it? It’s just because the Bodhisattva stands still in holding attachments so that the Buddha must realize such salvation, for his sake to be ordained and attested by the Tathagata. —T. V.

Most living beings believe that following the Buddha to practice the Dharma, when the Lord comes into the world, enables them to have plenty of material and happiness. Only those who were close to the Buddha could see that the Dharma practice was very difficult, so difficult that even the Holy Followers had to run away from it. Some of them left forever, dared not return to see the place where the Lord living as it really happened in this Period of [His] Return and I witnessed it myself. Why?

It’s because the Bodhisattvas are not quite cleared up; they are still polluted with love, material, and fame. These three pollutions form the belt of birth and death, preventing the Bodhisattvas for many lifetimes, making them stand still and holding the attachment. Especially for the Bodhisattvas appearing as laypersons, if without limitless salvation and incalculable miraculous utilizations from the Buddha, no Bodhisattva could be able, in reality, to enter into and emerge from the precepts — not capably relieving himself with self-mastery from these three pollutions.

Only the Bodhisattva with abundant virtuous merits offered to the Tathagata, naturally entering the great rooted capability, could have the priority to be relieved. While Tao practitioners who are still tardy, tranquilly clinging without accord, it is impossible for the Buddha to save them. Therefore, it is difficult. It’s due to the Buddha’s footprints treading on His route in this secular world with the limit of a human lifetime, the Lord does not have enough time, some Tao practitioners thus must wait for the next Buddha.

One salvation way of the Buddha is to pull the Bodhisattva out of love because he is polluted with love. Another way is push him into the love and pull him out afterward; eventually the Buddha makes him harmonious and free from the love. Losing the love, everybody is afraid and cries out, so they all consider the Buddha to be cruel and contrary.

Once overcoming the love, one will have no more love pollution; nevertheless, the love is not lost. There is a saying, “Not yet understanding thoroughly, hastily give a conclusion” — Not yet understanding thoroughly the love, the Bodhisattvas gave up [the Dharma practice], criticized the Buddha to be truly cruel; they are thus making mistakes and must wait for next generations of the Buddhas! Therefore, clinging to the Arahant is still being temporary; in fact conducting the vow precisely as a Bodhisattva to completely save flowering Dharma nature is impossible for anyone to manage. Except for the one, who went through with many lifetimes of cultivating before he now appears as a Bodhisattva with the great rooted capability, following the Buddha to seek for the Miraculous Bodhi Fruit. For that reason, only the Buddha knows what the Buddha is doing. Only the Buddha knows the Buddha. Even the Mahasattva Bodhisattva perceive incompletely. How can Tao practitioners of inferiority understand that?

The Saints, Fairies, and Bodhisattvas all are making use of parallelism in the Dharma practice seeking for the fruit of attainment. In the fruit of attainment, the parallelism is essential for the incarnation of the Buddha form or Bodhisattva form. Although the Bodhisattva, Buddha has no form, there must be something in parallel to produce the True Enlightenment. —T. V.

Neither the Buddha nor the Bodhisattva has form. The Enlightenment about Form is the Buddha’s form and the Bodhisattva’s form. The Buddha enlightens the Bodhisattva to cultivate for the complete attainment of the Enlightenment about Form. For that purpose, the Bodhisattva must practice in every world. Each world has a different aspect of high or low, wide or narrow, fine or rough, dirty or clean...The Buddha has said: “Living beings, by their insane wishful thoughts, are greedily expecting more than the reality. They require the great things and ignore the small things, so they cannot cultivate clearly all the precept scenes.” Such as the human world use their strength to construct the houses, temples, palaces...; the Divine world is the nobility.

There needs to be a parallelism between the theory and the act. The act of often eliminating and taking gives rise to the differentiation. If executing even the smallest starting point, the form and nature are in coresspondence, and the practitioner will clearly comprehend the Enlightenment about Form. Living beings practice the Dharma in the limits. While the Bodhisattva does it without limits, so he can practice at school, at work, everywhere; he needs no temples to practice. The practice in the limits never helps to know well the Enlightenment about Form of the Buddha. The practice without limits is measureless and boundless. Once encountering the fact, even how difficult and complex it is, a Tao practitioner must resolve it to be able to recognize Dharma natures and attain the Enlightenment about Form, which is more profound than the Arahant rank.

The Bodhisattva goes all over to conduct the vow, so he knows well the Three Thousand Great Thousand Worlds. Therefrom, he knows that someone who is enthusiastic, studying everything will become a deity after death...; each place of holding seeds produces a different being with superiority or inferiority, forming by its thoughts. By that he profoundly understands the Enlightenment about Form to reach the True Enlightenment.

Occasionally, someone who comes from the Avici hell or incessant hell, fortunately having the good condition of the complete salvation from the Bodhisattva, immediately is reborn upwards the Divine Humans. Contrarily, someone is living at the Divine Human status, in the last moment of death, the soul will depart from the Divine Humans and be reborn in the Path of Hungry Ghost, Animal or Hell. —T. V.

The good and the bad, the kind and the evil are two different things. The superior life is in the Divine Humans; the inferior life is in the punishment. The Bodhisattva has accomplished the practice for goodness and attained goodness, but he does not hate the bad, that is the salvation of the bad. Attaining kindness by accomplishing the practice for kindness, but not hating evilness, that is the salvation of evilness.

What is the rooted goodness for the salvation of the rooted evilness? The Tao practitioner who does not disdain the one of rooted evilness is helping the latter. Acquiring oneness is the One Essence Conduct; it is also called the conduct of neither good nor evil, because the rooted evilness has been completely saved. As for the one doing bad, we should not consider it to be wrong, because the situation of their erroneous passion drives them into such a state. If we are in a similar situation like them, we will be as same as them. When a lunatic curse us, why do we get angry with them? The fully enlightened one discerns that everything exists within his own body. The Tao practitioner, who claims himself to be a Saint or Bodhisattva, but regards himself to be superior to living beings, he is therefore still not a Bodhisattva.

Conducting the vow in such a way as not regarding oneself as a Bodhisattva only concerns the salvation of the living beings. Naturally, with the adequacy of effortful merits and virtuous merits, the Tao practitioner has entirely achieved the complete salvation of the Hungry Ghost, the Animal, the Avici Hell, and the Incessant Hell. From this moment, the living beings with great condition recite a prayer—even with one sentence—to this Practitioner, who already has had the great compassion, great intelligence and great courage, they immediately be saved. Only the Tao practitioner who has salvaged his own natures, capably transporting the Three Realms and Six Paths and being no longer caught by Dharma precepts, could completely save living beings.

There is also someone with rooted natures of the Divine Humans; nevertheless, in the presence of favorable condition, their cruel mind immediately is generated, attempting to despoil wealth and harm others. After their death, because of their deeds that have belonged to the seeds of cruel and dishonest natures, they are naturally sent back to the Hungry Ghost, Animal and Hell — that is a matter of course, they are coming to the place where they have built for themselves.

Therefore, the Supreme Maitreya Buddha taught that someone living in the obscure hell, fortunately with great condition meeting a Bodhisattva, will be reborn in the Divine Humans to enjoy the blessed rewards; while someone from the Divine Humans or a renouncing Tao practitioner committing grave mistakes will fall into the Hell, Hungry Ghost and Animal.

Therefore, the Bodhisattvas practice according to their will-vow, establishing their conducting vow. Initially, they lean on their vow to cultivate until the stage of intuition that they could thoroughly overpass all favorable and unfavorable circumstances with an unattached mind, that is the salvation for living beings. —T. V.

As for the Lord, when authorizing the Dharma Protectors and Venerables to execute the salvation for living beings, He scrutinized, challenged, and taught them to recognize the truth; they were permitted to preach the Dharma to living beings for salvation only after gaining the intuition. The Lord also verified these who must pay Him a visit at three- or four-month intervals if they were living in the provinces. Later, the Lord rejected some of them, and continuously trained the other faithful Tao practitioners. For the majority of these practitioners, the Lord allowed them to establish the three minds and five vows similarly to the Patriarchs who previously established them. For the rank of Bodhisattva vow, the Lord permitted them to establish three times of vows:

• The first time was three minds and five vows,

• The second time was the detailed vow, and

• The third time was the secret vow.

Following the Lord during my whole life, I was allowed by Him to establish three times of vows. There were also the other two Venerables at the Centre who were allowed to establish three times the above vows, but when the Lord promulgated the Mahasattva-Bodhisattva Proclamation, only one in the whole Long-Hoa Superior Association received it.

The Lord has taught: “For the true Buddhist disciples with their instinct not rightly corrected, their mind-will is not ascending and their thoughts still associate with fictitious hope, preaching the Dharma is just for talk, not bringing practical benefits to living beings at all. For those who talk excellently with futile action, unequal in theory and act, only living in the abstraction, they themselves are still full of devilish natures. Hastily teaching the living beings is only uselessness.”

Why are they unable to overcome the main force of the Six Taos? Because every human being has their own purpose in life, with their own conception in the ideal of life of a subject-form, how could they master the Six Taos to escape from it? —T. V.

The more learning, the more studying, without transporting thousands of Dharmas in the hearing, seeing, knowing, how can one be liberated from the life? The more one is caught in the error and attachment the more it terrorizes them to consolidate the living beings steadily in its main force. Understanding the matter is one thing, but the execution of taking back the self-force is immeasurably difficult.

The conception in the ideal life of a subject-form means although the body of each living being have countless natures, there is only one main rooted nature. Each rooted nature is a subject-form of Hungry Ghost, Animal, Hell, Asura, Human, or Deva... that the living being have created for themselves and are polluted. Some living beings live with a subject-form of Hell; the others live with a subject-form of Animal, Hungry Ghost… It’s very difficult for living beings to recognize and know this, so how can they escape from the main force of the Six Taos by themselves? Even a Tao practitioner, who has cultivated for many years, is the same; there must be the method of each subject to help them gradually liberated from the life.

I must be liberated from my own life, have the rebirth in the Dharma practice of the four lessons and five subjects to acquire the Nine Qualities of Connecting Flowers, fully attaining the True Enlightenment. At that time, I just comprehend that the Five Aggregates are entirely empty,[101] thus relieving all sufferings with the most practical way. —T. V.

Resolving completely flowering Dharma natures in one’s body-fate is called the liberation from one’s own life. The rebirth is the realistic life without the domination of the Devil power. At that time, the practice then comprises the four mathematical lessons of addition, subtraction, multiplication, and division with the five subjects of the doctrinism, philosophy, mathematical physics, science, and metaphysics. The four mathematical lessons and five subjects are comprised in the Three Constitutions of Sutras of the Buddha. Once acquiring the truth, one can recognize the so wonderful teaching of the Buddhas.

After acquiring the Nine Qualities of Connecting Flowers, which are the nine qualities attained systematically and completely in the Dharma practice, the Tao Practitioner then was verified and attested by the Supreme Maitreya Buddha to enter the Bodhisattva rank, representing the Buddhas to return to the world for the complete salvation of living beings, waiting for sufficiency to become a Buddha. Thus, those in this Period of Return, who do not meet the Supreme Maitreya Buddha, claiming themselves to be a Buddha, Supreme Rank, Supreme Master should tell all about these Nine Qualities acquired clearly to attest that they went through in the right path of the Buddhas. If that was true, they should have known it well. Otherwise, that is the false declaration of the Buddha form. Only the Supreme Maitreya Buddha clearly knew, profoundly understood, and properly presided over the Nine Qualities of Connecting Flowers.

The Buddhas only have one path of One Essence. Neither have the second nor the third path. Only those of falsely perceiving have many other paths. The Lord also recommended those who have attained the Supreme Rank True Enlightenment that they still have to penetrate deeply in Dharma precepts without omission in order to achieve the fruit of attainment. The attainment of the Supreme Rank does not mean of becoming a Buddha. What a dense erroneous passion, being caught in the Precept Buddha, it is hard to escape from the main force of the Six Taos, still not accomplishing the most practical relief from all sufferings.

What is our brain’s race, our body-fate’s race? We never know it well and it needs not to know us either. Thus, we believe it to be us, and we supply it with abundant tastes, dress it richly, making all to keep it wishfully young, afraid that it is gradually getting older and deficient, but it itself is not so. It is only an apparatus assembled and naturally recording, while we have the duty to speak, see, and know. It and us, all are natural, but for its part, it was long ago liberated, while we are still living with conception. Upon saying that, the Meditation Master laughs off, mumbling. —T. V.

As a radio, which is composed of many components assembled correctly, it emits the sound due to the radio broadcasting station. If the broadcasting station ceases to work, the radio cannot emit the sound. It cannot broadcast either if the electric current is cut off.

From the human beings to the Four Species, all having sufficient parts of the body, naturally receive the hearing, seeing, knowing of the universe. But, whoever preferring which subject will receive the hearing–seeing–knowing provided by the Tathagata Constitution according to their personal wishes. Due to error, everyone considers that this body is ourself and care for it with abundance without paying attention to the separated hearing–seeing–knowing. As a result, it creates countless natures of good and bad, kindness and evilness, giving rise to the derangement in the body of human beings.

Some Tao practitioners, while becoming interested and making up their mind to practice the Dharma, do not give their whole mind in seeking for the Dharma subject of liberation to cultivate. Nowadays, with the coming into the world of Long-Hoa, the Reverend Supreme Maitreya Buddha has passed down to human beings the lively path leading to the truth in this world.

Human to human, no matter how talented or intelligent they may be, it’s hard for them to state what the path to liberation is. Only the liberated Tao practitioner could clearly explain the Supreme Truth and show the way of liberation. Though one’s mind being focused on attaining in the Dharma practice and believing in the liberation, they still believe in the conception of liberation through formalities such as the extermination of desire, the disregard of body, the cessation of love and keeping away from polluted secular humankind, all that makes up the so-called liberation. —T. V.

No matter how intelligent a living being may be, when they are guided by the Enlightened One, who must also indulge and console them for a while until they have faith in Tao Dharma. Afterwards, the Enlightened One find appropriate means to induce them with obedience and execution the teachings to conduct the vow. Till they become well trained, the Enlightened One will show them the way to liberation under suitable circumstances. It is truly difficult because the living beings are living according to conceptions; helping them how to practice the Dharma and how to act, and how to preach to them until they could acquire the intuition, that is a marvelous merit of the Enlightened One. Once being able to judge and gaining the intuition, they realize that enlightenment does not require the extermination of desire, the disregard of body, the cessation of love, and the keeping away from polluted secular people. In fact, knowing well that they themselves must base on those to resolve, being no longer in pollution nor in attachment until the clearance of all karma, waiting for the Enlightened One to open the enlightenment.

Nowadays, the Supreme Venerable Maitreya has opened a path of return to the Supreme Truth for the Bodhisattvas, Venerables, and Dharma Protectors, who are appearing as laypeople, to reconstruct the True Dharma: On the way to execute the Tao Dharma, manifesting Long-Hoa that has come into the world, having met many Tao practitioners, who are conservative and attached to their sect subject, who are still unconscious, while some others are indifferent, fall into the isolated tranquility and still remain in erroneous confusion. In fact, the main principle of the Tranquility-for-Salvation inherently is only the enlightenment about tranquility for the salvation. The Bodhisattva only differs from the ordinary person by enlightenment and unconsciousness. Only those with the degree of Gentle Saint, having the ability of understanding the truth, could recognize the preaching. Otherwise, when the preaching was given to Tao practitioners, who have not reached the degree of holy monks, it’s impossible for them to receive it. If possible, that is a vague perception, which is prone to doubt. Therefore, the Lord has re-established the supreme principle and objective, which needs Reliability-Morality-Vow to know the truth.

Here the Fairies, you who are not harmonious and fair in your magnanimity and pettiness, that only is due to your dictatorship and wielded power, in the cause of your esteem and passion for the authority. I must teach you about the form and odor: should not be entangled in Dharma precepts, rather releasing and diffusing all over directions in offering the Three Postures to be attested. As for the noble rank of Fairies, because of your rooted nature of curiosity, of your mind of Dharma metamorphoses, you must live with the transformation, maturing with the magic power and sinking in the death and birth. I must teach your mind to practice the Diamond Great Intelligence. To the Bodhisattva rank apparently attaining The Universal Door Quality in their Dharma practice, they respect the quality of offering, widening the path to the Prajñà level.

When the Meditation Master have just finished His announcement, all the dragons, humans, and Fairies, Deities, Saints, and Bodhisattvas in all over the Three Thousand Great Thousand Worlds praised Him. The Buddhas of Ten Directions attested the Dharma Body appearing for the preaching explanation in the current Period of Return. —T. V.              

The mind practicing the Diamond Great Intelligence is the mind that has already cultivated the ‘Self-Nature’ and attained the Prajñà Intelligence without fictitious hope, knowing how to practice Dharma practically. Those having the Prajñà Intelligence never create the works to do. But when thousands of Dharmas come, they know how to act perfectly.

How does the Bodhisattva rank attain the Universal Door Quality apparently in his Dharma practice?  The Bodhisattva rank attains thousands of Dharmas apparently in his Dharma practice, relieving all sufferings with the most practical way, by which he could intuit that among uncountable strata of living beings, there are some who are good; however, due to the exceeding goodness they become stupid. The better they are, the more stupid they become; nevertheless, though seeing and knowing it, they continue to go to the utmost of the altruism. That is the Ultimate Truth, also called the attainment of the Universal Door Quality through the Dharma practice. 

No matter what profession a person does, once he or she does that job best, that is the Ultimate Truth that brings success to that person. He or she attains the Universal Door Quality. Like a doctor who practices their profession, reaching the utmost of its Ultimate Truth, becomes famous, that is also called the attainment of the Universal Door Quality through one’s practice.

The Tao practitioner who completes the extremity of Ultimate Truth is truly enlightened. When achieving it, they just need only one Ultimate Truth then thousands and thousands of other Ultimate Truth will come together in similarity. The Bodhisattva is actually very superior; No matter what the living beings are saying and doing to him, he remains patient of digesting insults. If there are further sufferings, he still endures; the furthest suffering he ought to be patient of making a concession. Deductively, everyone must all be respected. That is the Ultimate Truth of suffering, the attainment of the Universal Door Quality through the Dharma practice.

Each Dharma is an Ultimate Truth. What is the Ultimate Truth? It extends from the beginning to the end at the farther side. All Dharmas have the Ultimate Truth. Here is the erroneous passion, the utmost of erroneous passion is the complete enlightenment, the Ultimate Truth. The one with rooted evil behaves in a very cruel manner, but once realizing that cruelty leads to danger, they have attained the Ultimate Truth, immediately regaining consciousness, attaining the Universal Door Quality.