MAITREYA ERA - E 11-14

Practitioners who are in the primary meditation rank rely on their effortful deeds and virtues to resolve, or use reason to realize that the Buddhist Dharma [is] without leaving the secular world to be enlightened. They can clearly see, clearly know, and clearly hear things in the human world that are not perceived by ordinary people. The primary meditation practitioner perceives things more thoroughly, for example,

I am pulled by karma, causing laziness and tardiness. I am entangled in unavoidable circumstances that I wish to be free of. But the more I want to escape from it, the more closely and endlessly it follows. I am metamorphosed through hundreds of paths and thousands of ways by thousands and thousands of Dharmas. I must overcome, aiming to not be given birth to Dharmas. I must practice overcoming obstacles, managing and controlling thousands and thousands of Dharmas to acquire the knowledge of the Buddha Tao.

When practitioners of the primary meditation advance further in their effortful deeds and virtues, their realization is immediately more thorough than before. For example,

It is our body and mind that metamorphose into thousands of Dharmas. We ourselves give birth to all karmas, and there is no reason to complain to anybody. We tie ourselves and at the same time we entreat to escape from it.

Those who are able to realize this readily move on to the secondary meditation rank without getting lost from the Supreme Meditation. —T. V.

12. The Secondary Meditation

The topic of management and control is an important precept in meditation. Management and control lead to the discreet body, the discreet mouth, and discreet thoughts. It is through the discreet body-mouth-thought that the meditation can manage and control the motion of thousands and thousands of Dharmas. Why? This is because the body sitting in meditation is moving and transforming: at times it is smaller, in others, it is bigger; The eyes can see trees, sceneries, mountains, and rivers, and the ears can hear the divine music, but the thoughts should not be happy, and the mouth should not speak of what happens during the meditation sitting to avoid entanglement in self-attachment. —T. V.

During the sitting meditation, plenty of beautiful scenery may unfold before your eyes. Now there may be lights, clouds flying, now your body expands larger and larger, all-embracing; and at a time too your body seems to contract to a point; you can hear the heavenly music. You should not be overjoyed at or expected in such phenomenon because that are manifestations of meditation. Many Tao practitioners, lacking the guide of an orthodox Meditation Master, become attached to it creating one of the six types of meditation mentioned previously — they are getting lost from the Tathagata Meditation. On seeing developments in all forms during meditation, the practitioner should not let it out, they must keep the discreet body-mouth-thought, for the reason that it could give rise to expectations for the other who heard it. Each meditator, according to their own root karma, has a particular manifestation of meditation. Some perform martial arts during the meditation, if being attached to it that is the meditation of martial-art Tao and Supernatural Power. Others naturally know how to form the Mudra of all kinds; they must be careful, should not be overjoyed at it, avoiding attachment to meditation.

All secondary meditation practitioners recognize that most of us are erroneous in one another because scenery induces sentiment and disagreement creates circumstance. We each conservatively accept the right only in ourselves, which leads us to discord with one another: whether we want or not, discord always happens. Those of the secondary meditation are fully aware that these things result from accidents of the Dharma metamorphosis, which stem from the thought and mind of each individual, and also from their level and position. Each stratum of Dharma metamorphosis people is also influenced by their career. The Dharma metamorphosis is founded on two bases: the lovely, agreeable Dharma metamorphosis and the hateful, disagreeable Dharma metamorphosis. Dharma metamorphoses in each individual and each stratum of people give rise to competition and disputation. Consequently,

Life has countless faces. The Earth has infinite directions.

The King Buddha and the Buddhas, all have the only source of the intact enlightenment.

The progression of Dharma metamorphosis is the truth of eternity.

With a heart free from passions, how can we be entangled in sorrow? —T.V.

Practitioners of the secondary meditation have comprehended the meditation nature: the meditation Dharma appears correspondingly to the expectation and wish of a meditator’s mind and thoughts. When the mind and thoughts expect a Deity or pray to a Saint, the meditation Dharma appears in a Deity or a Saint accordingly. Sometimes there is still an apparition corresponding to neither expectation nor wish. Not knowing that, it is the Dharma metamorphosis, a meditator is misperceiving and expecting wrongly. While those of secondary meditation know that it is the corresponding apparition of the meditation nature, they are not mistake. Why? This is because meditation is a subject of practical truth in which the cultivation results in the Meditated Intelligence. Outside of the Meditated Intelligence, all are the self-reputations and false thoughts, and thus there is no error.

From thousands of years ago until now, this Period of Incarnation Return,[114] the Dharma has been lost only because Tao practitioners are cultivating what they want without the basic guidance of the sealed decision. Why? This is because by following the sealed decision, they would fall into the dogma, but by following their wishes they will go astray. Therefore, in the subject of meditation, it is rare for a practitioner to be able to carry out the correct process of sitting meditation to attain up to the level of the Fourth Emptiness Meditation.[115] Even if there is a practitioner who achieves the Fourth Emptiness Meditation, that meditation still belongs to the Fairy Tao’s meditation; it is not as perfect as the Tathagata Meditation.

Today, I clearly explain that the essential way of the meditation subject is a dragon vein of practical truth and Meditated Intelligence. Whereas the aspect of sitting meditation is a way of creating effortful deeds and virtues, nourishing the development of Meditated Intelligence. Certainly, a practitioner cannot rely only on the meditation forms to be enlightened; nor can they use the sound in the heavenly worlds to be awakened. The only way is the Meditated Intelligence, which passes on to the Enlightened Intelligence. The Enlightened Intelligence returns to the Suchness Intelligence, and this is the most practical intelligence: it can be clearly aware of every intelligence seed, returning to the True Essence – True Enlightenment.

For the Meditation Sect, all things in this Period of Return are the zero of basic full enlightenment. Most or all practitioners meditate by using observable meditation of forms or sounds, by which they aim to reach the corresponding apparitions. These apparitions become the main purpose of meditators. As a result, their ways of practicing are lost and diverge from those of the principal sect, and now more branches are developing, such as the telepathy meditation, the disembodiment meditation, the therapy meditation, and the study meditation for the purpose of attaining the holy spirit. Practitioners of secondary meditation are clearly aware of these happenings. Why? This is because the meditation nature is moving and metamorphosing in accordance with the illusory minds and the wishes of meditators. A practitioner who intends to acquire the Buddhist intelligence and penetrates to develop Meditated Intelligence is very rare.

For a practitioner of secondary meditation, owing to the management and control of the body, mouth, and thoughts, the self-examined consciousness of pettiness becomes the joy-and-detachment place where generosity is perfectly achieved. With a discreet mouth, the practitioner will express in words only what is necessary; if the time is not suitable for speaking, they immediately keep silent to brightly inquire into reality, and then speak only at the right moment. Their body-mind is maturing simply, but with a profound understanding and attaining the meditation nature. With that achievement and maturity, the practitioner is completely aware of Dharma precepts, and thus penetrates each Dharma precept. The practitioner is called the Great Person of Management and Control, and moves up to the third meditation rank without wrong direction. —T. V.

[114] The Return Period of Lord Maitreya.

[115] It is rare because most meditation practitioners do not have the Supreme Secret.

13. The Third Meditation

This is the topic of the Master of Devas and Humans. The Practitioner of third meditation rank has no predetermined habit. Their Buddhist intelligence has surpassed the advanced stage, and thus they have neither desire for the past nor expectation for the future, only using the present to progress. This is why they are clearly aware of the meditation nature. They clearly see all living beings, who generate and generate Dharmas, who then are metamorphosed and metamorphosed at certain times and in certain circumstances. They tend only to live together, from their inner feelings to their outer lives. They look and talk together; they are intimate and then leave one another. Their bodies and faces are changing and changed by happiness, sadness, fortune, and misery. These changes result from error, thereby being in the Dharma metamorphosis.

The Practitioner of third meditation rank says, “Your metamorphosis frequently occurs in conformity with your mind and nature.” In all the Three Thousand Great Thousand Worlds, on every place and in every precept scene, from Devas to dragons and humans, from the Devil King, demons to flying creatures, sea creatures, to all kinds of ground animals; from each species to millions and millions of species and uncountable other species boundlessly; it’s impossible to tell all of them; Each of them has their own particular mind and nature. They act, walk, stand, lie, sit, and gesture in accordance with their race; and in accordance with their race gestures, they act and talk, or roar, or hum-ha to communicate with each other. They are intimate, love, and live together; they share joyfulness and favors with one another. It is not different to our human world: we live together in cities, we are happy, dancing, singing, enjoying together, fighting together, and arguing together. When we are in agreement, we consider it to be right; but when in disagreement, we consider it wrong. The hearing and seeing of each world or precept scene is both homogeneous and inhomogeneous, in complete contrast to that of those with Meditated Intelligence. This is because Practitioners of the third meditation rank use enlightenment to see the forms while all others use the forms to see the forms, so they have difficulty recognizing the Enlightenment-about-Form.

The Practitioner of third meditation rank, truly attesting and examining their own body on the basis of the nourishment of the Meditated Intelligence, discussing and illuminating errors of the mind and nature in the Dharma metamorphosis, and therefore says,

It is wonderful! The virtuous level of unconscious error is terrific! I just realized it! When I am, in this body, standing in front of people, standing in public, they all admire me and call me Venerable. But at that moment, no one thoroughly knows my mind and nature. At that moment, my whole body-mind is metamorphosing into the evil Deity or playing a scene of the devilish invader, the Devil King, or the demon. And who can see and recognize me to obtain a thorough realization?

The third meditation Practitioner continues,

I have thoroughly realized the Dharma metamorphosis. When I began metamorphosing into the Buddha, I was not happy. At the stage of transforming into a devil or ghost, I was not afraid. I often metamorphose while my mind and nature are still pure. I consider metamorphosis to be a food with its adequate procedure. Therefore, my mind is not fearful, my thought is not entangled, and my consciousness is self-masterly. Nevertheless, I am completely aware of everything, because I myself have metamorphosed into everything.

I never enjoy emerging from meditation, but I often make metamorphosis, and that is emerging from meditation naturally. I don’t recognize the place of entering into meditation. However, I illuminate the Eternal-Tranquil-Miraculous Light, and this becomes naturally entered into meditation. For me, no place is true or false because I have gone in and out of worlds. In one place there is fullness, in another, it is emptiness; there is plenty in some places and deficiency in others; therefore, there is a subject of matter taken here and a course given there. For that reason, I have never thought of the practice as a wish of mine, I’m only afraid of practicing by tripping into attachment.

The third meditation Practitioner has almost completed the Prajñā Intelligence, which passes on to the transcendent level of Meditated Intelligence. This fully good accomplishment is due to the relying on His or Her vow to serve the Tathagata respectfully. He or She thus is called the Master of Devas and Humans. —T. V.

14. The Fourth Emptiness of Meditation

As for the fourth emptiness of meditation rank, when The Founding Master was still in the world, it was very rare for any sitting meditation practitioner to attain this ultimate rank. The World’s Most Venerable was the unique exception. Therefore, some practitioners, who practice in the wrong direction, pass on the place of confused-imaginary thoughts. They make mistakes only on the place of emptiness, but the consequences are disastrous.

This place of EMPTINESS is a place of full brightness and eternal stillness, which is pure from the Primary Meditation to the Fourth Emptiness – Full Brightness – True Enlightenment. It is called the FOURTH EMPTINESS.

Having just uttered these words, the Meditation Master’s eyes seem to show respect for all the Ones who have opened the path. He nodded, stood up with a long breath, then read:

The Supreme Maitreya Buddha –

The Secular World Solver

Portrait of the Supreme Maitreya Buddha strolling downtown wearing Western clothes.

When attending social events, the Lord wears a suit as a secular man.

The layman does not wish for unreal reputations.

He vows from the bottom of his heart,

To assimilate with human beings.

Use the secular life to show the perfect brightness.

Who can realize that that is his journey?

The layman comprehends the cause of every evolving scene.

Wouldn’t he entangle with this world?

Enjoy together with enjoyment in harmony.

The Tao places are everywhere,

Which could be told in endless words. —T. V.

Souvenir, February 14, Lunar Calendar.

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