LONG HOA HIGHNESS ASSEMBLY, SECOND PERIOD

The Samadhi Dharma Subject of the Real Form and Formless

“When the Blessed One had shown the stem of a flower during the conference, only Maha Kassapa who had received it recognized it to be the Samadhi dharma subject of the real form and formless. Is that a communication with the power of the Buddha?” –T.V.

I heard:

One day at the Central Highness Assembly, at number 42, Hong Bang street, Nha Trang, the Unique Principle Pure King incarnating Chief Monk of Long Hoa Maitreya Buddha has said: The Venerable Maha Kassapa has recognized the Samadhi Dharma subject of the real form and formless. What is the real form and formless, then?

The rose is real form. If we brought the worm living in the rose to the chrysanthemum or to any other flower, it would not survive because it is neither been accustomed to eating chrysanthemum substance or any other flower substance nor accustomed to another environment. It is only suitable for the environment and substance of the rose. That is the formless. Hence, the Venerable Maha Kassapa has understood that a living creature of each world would know only its own world; it would not know and live in another world. In the Three Thousand Great Thousand Worlds, each world has its own environment of life, its own nourishment and everything, which is suitable for it, without differentiation.

For example, a fish, which lived in fresh water, would have died if it were brought into salt water.

Man is living thanks to the air and he would certainly not survive if the air has been lacking or gone out of the atmosphere. To be able to live, they need an oxygen tank, to breathe. From the character, the behavior, the custom, to the lifestyle, all are suitable for a fixed world. The one who has known the real form and the formless would know his own stupidities, which are the three stupidities of the disciple. He has then attained the Samadhi Dharma subject. That is the minded-seal taught by the Buddhas to help the faithful believers to dissolve the belt of the dharma sphere that is the wonderful dharma to attain the Right Concentration of Samadhi.

The real form and formless are essential in recognizing and dissolving stupidity in the presence of all dharma. If the disciple penetrated this, it is exactly the ‘middle way’. To enter into the middle way, the disciple has to be aware of his own nature, neither attachment nor obstruction, inevitably having an empty mind to be achieved. The real form and formless are also called the two dharma of fullness and emptiness. If the disciple preferred the emptiness to the fullness, he would fall into the fairy way. On the contrary, he prefers the fullness to the emptiness, as does the conduct of an ordinary man; he is often caught in the attachment and the obstruction, submerging in the transmigration of birth and death.

The founders from the old time were also in stupidity like living creatures, when they had not yet attained the truth. Initially, they had also been praying to the Buddha, listening to the dharma teaching, reading the sutra, being superstitious, being attached, and perhaps receiving the dharma of fullness and emptiness, either more or less. But by their resolution to seek for enlightenment, they have corrected the breakout of their nature and dissolved all dharma, not preoccupied with reading the sutra to know it by heart. The purpose of the founders was to know theirselves. Not desiring to be known, not to be attached to the self, attached neither to the real form nor to the formless; therefore, they had no more doubts and understood thoroughly the dharma nature.

“To be able to recognize the Samadhi Dharma subject of the real form and formless, Maha Kassapa had to experience countless Samadhi, having the supernatural power of Samadhi of all dharma. Hence, he has recognized and preferred the emptiness to the fullness, understood extremely well the nothing of emptiness and attained the Buddha form of enlightened form.” –T.V.

Although acquiring the truth theoretically, we have to practically penetrate deeply into the dharma sphere, experiencing thousands and thousands of real form and formless dharma to understand thoroughly, to be free from mistakes. Once clearing up the dharma sphere, that means clearing up the living creatures’ nature, understanding all dharma without obstruction, to reach the enlightened form, we are then treading on the bodhisattva’s vows, bodhisattva’s conducts, eventually entering the bodhisattva rank.

The emptiness of the enlightened form, which has ever been experienced in millions and millions of dharma spheres, entering and exiting fearlessly without attachment, is not the emptiness acquired by sitting tranquilly.

“The seeing nature which applied the formless, still could see and know, and is initiated from the original nature, demonstrated by the examination and correction of one's nature. Thanks to the practice of the dharma subject of liberation that the normal nature illuminates, consequently without nature could still see.” –T.V.

The living creatures need a form and a sign to be able to see and know. The disciple who always focuses on correcting his nature, examining his nature adequately could naturally discover the true nature. He is naturally lightened from his true nature. Therefore, when the dharma manifests the scenes, he will see and know the formless, which is called formless that still he could see.

For example, there are two close friends who have been in intimacy for a long time. One day, because of a complicated situation, one gets angry with the other friend, saying unpleasant words and cut off the friendship. The other, by correcting his own nature, has overcome hatred. He calmly examines to see the reason why his friend has said such words. He could understand thereafter the cause and the hidden state of mind of his friend. That is the seeing through the formless. The friend, who observes well, dissolves adequately that is called a wonderful observation and the dharma subject of liberation has cleared his true nature. That is the way to the six comprehensions. From the six comprehensions, one could achieve the Samadhi.

We should not use love, hatred or reasoning nor should we think only in one way to see, but we have to naturally and carefully examine to know.

“For those who are attached and lack knowledge, the two sects of Mahayana and Hinayana are frequently separated and in opposition. For those who have known well or better, the two sects have dharma conduct and wisdom in common. The two sects are divided into the heavy practice and the light practice called the common and the particular, the corresponding body and the dharma body of the truth. The parallelism of the dharma body and the corresponding body combined in the practice could lead to the perfect enlightenment, which is the main idea on the path to liberation through wisdom.”  –T.V. 

The Hinayana belongs to the dharma conduct, the Mahayana to the wisdom. The Hinayana attains the truth through the result of the corresponding body, the Mahayana through that of the dharma body. Therefore those who have practiced adequately the “corresponding body” needs to practice also the dharma body. Achieving a complete corresponding body and dharma body would bring about the body of direct retribution (of individual previous existence) that is the three bodies of perfection. The Buddhas have three bodies.

Some disciples have preferred the conduct to the wisdom. There are also others who have preferred the wisdom to the conduct. As a result, neither could attain the perfect enlightenment. Wisdom and conduct must be in parallel.

The Hinayana is inclined to the organization, the form. From the gesture to the words, they are noble, beautiful and gracious and are admired by many disciples. On the other hand, the Mahayana practices the dharma body, their main goal is the hearing, seeing and knowing in the life, dissolving doubt and stupidity and making the body and the mind cleared and unoccupied with a natural life. The Mahayana has followed the way of practical truth, not always having an empty mind, which rejected all the dharma from the hearing, seeing and knowing.

LORD SUPREME MAITREYA WITH LONG HOA