LONG HOA HIGHNESS ASSEMBLY, SECOND PERIOD

The Avalokitesvara Bodhisattva often saves all the disciples who practice for liberation in the first stage to cross over the dissolution of suffering. The disciple himself dissolves his own sufferings. That is just the conduct of the Avalokitesvara Bodhisattva.

On being lazy, the disciple consciously rises up and energetically overcomes all dharma. That is just the conduct of the Visvabrada in accordance with the body. There is accurate correspondence there is immediately apparition. Examining of the entire body and mind, there is no more the seed nature of living creatures. That is the apparition of bodhisattva nature. The wisdom generates sensible and sharp insight. That is the conduct of the Mahasthama-prapta. While preaching, one first hears oneself then judging there is no more transformed mind, the generated mind that is the vow of the Manjusri.

The devas and fairies have never yet known about the salvation of the Buddhas, because the Buddhas have appeared in the essentially physical body of the Samadhi. Those, who have not yet acquired the Samadhi, would not be able to know it; therefore, the disciples who still maintain in the mind and nature of living creatures will never understand about the Buddhas' salvation. That is quite right.

“In the construction of the abilities and nature, its principle depends upon the living creatures and the Four Species who should rise up for the construction by themselves. The Buddhas and the bodhisattvas could not construct in place of Living Creatures. For that reason, the highly faithful disciples who even would not yet rise up to overcome all dharma and circumstances, yet dissolve by themselves the stupidity and just keep on supplicating and praying, could never yet achieve one day of practice.” –T.V.

The bodhisattvas practicing the prajna-mind and the vow of dhrani transformed mind fully attain the enlightened mind towards the suchness mind. Therefore, they are repeatedly reciting to resolve all dharma any time.

“The Buddhas have taught the bodhisattvas to leave their ego, without clinging, but clinging. Clinging, but without clinging, that is just the getting in and out the circumstance without hesitation to receive the dharma of great compassion dharani principle nature. Therefore, there are these words: the non-ego bodhisattvas received the eight elements great ego, while living creatures with their ego remain in stupidity.” –T.V.

Without clinging, but clinging that means detaching from the dharma, but knowing how to clear the dharma. For example, in the presence of living with a malicious character, i do not act maliciously. However, i have to know meticulously how the bad effect of seed nature’s malice is. Whenever meeting them i will always be alert, but i will not behave as they do.

Clinging, but without clinging: that means while penetrating the dharma sphere, the disciple should examine and understand thoroughly, but should not apply it in unsuitable situations. For instance, when the Lord was still alive, through his teachings, the disciples interestingly preached to everybody whatever they have heard strictly according to His words. That made the other people, who are without sickness, mistakenly ingest it and created more sickness. In His teaching, he has taught the bodhisattvas that they should neither follow strictly nor separate the sutra, they should explicitly understand the application of all dharma to the Triple-Canon Sutra and without clinging, but clinging, clinging but without clinging.

“The bodhisattva often puts himself, his position or his body in the circumstance of living creatures to see and understand it clearly in order to resolve and help living creatures without discriminating between the good and the bad, the purity and the impurity, aiming at the living creatures’ benefit. The bodhisattva is neither ashamed nor pleased; because of living creatures he keeps on enduring. Therefore, he has been going through many lifetimes undergoing the dharma salvation, saving a lot of living creatures and is then free from faults. He has accumulated a great deal of beneficence, which is matchless to anyone; that is the bodhisattva's offering to the Tathagata. That makes the Tathagata eulogize him. Therefore, he has acquired the appearance of the essential samadhi form.” –T.V.                                                                         

In order to entirely attain the bodhisattva’s seed-nature, the venerables and the saints should diligently realize the gift of fearlessness, aiming to offer to the Tathagata. The bodhisattva does not hesitate between the good and bad, the purity and the impurity, making the living creatures realize to save the living creatures nature. When the mind is disengaged, he then could acquire self satisfaction. Having the self satisfaction, he could achieve purity, impurity and the appearance of the essential samadhi form. From experience, the disciple must truly sacrifice, aiming to save the living creature nature and deservingly the Tathagata Buddha initiates the seale attestation. Very rare are those who practice self satisfaction able to attain it. They are only realizing the self-satisfaction according to their personal desire. It is by practicing in Long Hoa association and meeting the Lord Supreme Maitreya that we can fully understand this dharma of self-satisfaction.

“Why is the unique way of the 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 of insufficiency in each degree of practice. One must completely understand the important of the direct retribution of one's previous existence and the receiving results of one's deeds in the incalculable meanings. Otherwise, it is easy to realize according to the sense desire, but hard to hear the Buddha's words.” –T.V.

The Mahayana way is to be joyful and detached to correct and resolve clearly the living creature nature. The unique vehicle way is called the buddhayana, which is correct to resolve clearly the living creature nature and manipulate all dharma. Therefore, it is prompt to understand through the hearing, but the realization without perfection, closeness and clarification of the dharma form like Buddha that is difficult to realize.

If it is easy to realize, but difficult to hear, that means the realization according to the wish of Buddha, is still remaining in karma- fetter. Therefore, they are not throughly hearing and understanding. While self-control is not yet sufficient, the realization is not accurate with the principle guideline of the Buddhas. That is called easy to realize, but difficult to hear.

“The bodhisattva has recognized what all the dharma of favor and unfavor, happiness and unhappiness, in whatever situation is. He always feels natural and does not see it as the situation. Why?

The bodhisattva admits the enlightened form thoroughly and understands the dharma. He is free from the generated mind. His mind is not rebellious against the situation, thus he is willing to deliver all dharma of favor and unfavor to the peaceful and joyful place. His admission is just for awakening. On the seed nature, the Buddha cannot see the living creatures, the bodhisattvas. He only sees that all are Tathagata's representatives appearing correspondingly to Tathagata, offering to Tathagata and are equal to the Buddhas. For that reason, the Buddhas are too close to the living creatures, too equal, extremely natural and excessively familiar so they cannot teach and save the living creatures, only the bodhisattvas can do that.” –T.V.

The bodhisattva achieving the enlightened form of all dharma, entirely comprehends and sees all dharma of favor and unfavor, so his hearing-seeing-knowing are not mistaken. There are many disciples who preach the dharma excellently. Nevertheless, they are unable to understand and see the dharma in front of them. The seed nature of the Buddha nature is precisely that of the Tathagata. Such is the origin of each seed nature; it is necessary to know thoroughly its species to make appropriate use of its physical nature, quality and weight, in order to inherit the truth. The seed nature of the Buddha is obviously clear while the seed nature of the living creature is entangled. Therefore, these two seed natures are a million miles apart and cannot see each other. The seed nature of bodhisattva is ascendant, which is still on the way of salvation and cultivating the dharma of the equality to the perfection. Consequently, the seed nature of Buddha contains the seed nature of living creature and the seed nature of bodhisattva that is not the seed-nature of Buddha and there is everywhere the unique appearance of the Tathagata nature.

The Buddha and the living creatures are very far, but also very close to each other. It is far because the living creatures are being polluted thus they do not know the Buddha. And the Buddhas are originally like the living creatures who cultivate and attain the enlightenment. For that reason, they have thoroughly known the living creatures and understood every aspect of living creatures without deficiency, even any species with their origin and effect, which is too equal as if in manipulation of it there should be inequality in every aspect. It is extremely natural, because the Buddhas are originally from the living creatures and know living creatures well without mistake. It is excessively familiar because without living creatures there is no foundation for cultivating to be the Buddha. It is unable to save living creatures because the living creatures are just living creatures; the Buddhas are just Buddhas they cannot be mixed with each other so that it is impossible for the deliverance. It is only by living creatures themselves, with sufficient merits and adequate repentance, that they are capable of insight to alter the nature of the saint, to the bodhisattva then to the Buddha. Once having the Buddha nature, they really understand that the living creatures are living creatures, the Buddhas are Buddhas, and they are too far, but close, and too close, but far from each other. That is actually excellent, only the bodhisattva who are still cultivating then can satisfactorily save the living creatures.

Due to the immense differences of the two seed natures of living creatures and Buddhas, when the Buddha comes into the world the living creatures would not be able to meet him. Only the bodhisattva, on the way of conducting their vow and realizing their vow waiting to become the Buddha, could save the living creatures. It is supposed that the living creatures could have met the Buddha but they would have not heard the Buddha’s words. Exclusively, those who have the ascendant will such as the bodhisattva with the will of leaving their ego rather like to live in the Tathagata sea than the Buddha dharma, even though yet being the bodhisattva still be able to meet the Buddha. Most living creatures only meet the Buddha through the pictures, the statues carved by wood or cement... for admiring, worshipping and supplicating.  Only those of enlightened form who just hear about the Buddha can recognize his appearance in a body of four elements like living creatures, but different from them.

How wonderful it is - the stupidity with the enlightenment - the Buddha and the living creatures.

“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 merits that accomplish the abilities then to the diligent force.

The diligent force leans on the visvabhavera conduct. The great bodhisattvas have practiced well, leaned on the diligent to comprehend perfectly the seed nature of the four saints, knew meticulously every instant of the manipulation in the transmigration of the production and destruction, the destruction and production of the dharma world. Because of that, the living creatures are thus stupid and become the living creatures’ world. The difference between the great bodhisattva and the buddha consists only in the entire achievement and the yet unfinished achievement.” –T.V.

About the diligent force, the great bodhisattvas have completely penetrated all dharma; whichever dharma also laid in the category of the no-birth therefore there is no more laziness. 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 expounding the meaning of it.

The unique career vehicle disciples are neither lazy nor diligent; thus they can understand thoroughly the meticulous manipulation in the transmigration of the birth and death, the death and birth of all dharma. Having neither death nor birth, that is precisely the no-birth. The great bodhisattvas have fully attained the meticulous dharma world; the Buddhas have entirely comprehended the meticulous dharma world.

“The dharma subject of diligence begins from the outset in the sincere mind as well as the fervent mind that brings about the contemporary disciples to generate their bodhi mind, seeking for the dharma. These disciples often experience through the system of admiring the dharma, loving the dharma thus understanding the dharma. From the determined   bodhi to the determined bodhisattva cultivating for the great bodhisattva, those with insufficient diligence have difficulty in their success. The diligence has to be accompanied with the ability to digest an insult to provide a basic wisdom which enlightens and communicates to all meditation, called the concentrated wisdom.” –T.V.

Those practicing the dharma subject of enlightenment all have to admire the dharma then to love the dharma and thus could understand the dharma. Those who do not love the dharma, practicing with indifference and without enthusiasms in the penetration of all dharma, would not be enlightened.

During this Final Law Period, the Lord Chief Monk of Long Hoa, Maitreya Buddha has frequently reminded the true disciples of the sincere mind, they should love the dharma. Having done so, the disciples could have faith and conduct the vow according to the lord’s words to realize without stepping back in the presence of unfavorable and rebellious dharma. Life is rough, that makes the disciple energetically determine and clearly resolved to achieve the determined bodhi, the determined bodhisattva. That is the treading path of the great bodhisattva.

The disciples practicing the determined bodhi to the determined bodhisattva are very rare, indeed. Those should have an immensely profound root faculty: they should be persistent in resolving meticulously all the favorable and unfavorable dharma without deficiency in order to be accurate with the spirit of the bodhisattva. The disciples with diligence, in accompanying with ability to digest an insult, clearly enlighten all dharma and entirely understand their origin without mistake. That is called the right concentration. Having the right concentration, there is immediately the comprehensive wisdom; therefore, whatever in transforming dharma, that will achieve the no-birth completely. The dharma subject of the Buddhas is executed meticulously, truly in resolving and manipulating all dharma by the bodhisattva. It is neither simplicity nor generalization of a unilateral aspect like those of Mahayana.

The more the advance, the more careful he must be toward the dharma subject of the Buddha, which includes the four bases of sympathy, the six perfections, compassion-will-courage, faith-conduct-vow and morality-concentration-wisdom. The bodhisattvas should assume these to be their baggage until fully attaining the enlightened mind towards the suchness mind expanding and directly indicating the words of the Buddhas’ instruction.

“The bodhisattvas rank have no more self-pride, self-esteem, self-importance, self-intention, self-interest as well as self-generating. Why? Because those of self-pride, self-esteem, self-importance, and self-intention are the fictitious dharma which frequently is subject to the production and destruction, the impurity or purity, not yet belonging to the physical nature of suchness of all dharma. Furthermore, the self-pride, self-esteem, self-importance to the self-intention immediately generates itself to be higher pride, which distorts with the path of liberation. The bodhisattva actually knows that these characters are still tolerated, impregnated and firmly preserved by itself, even though in preaching and explaining with the word is seemingly the Buddha, but that is still the words of mara.” –T.V.

It is very difficult to step forward from the living creatures to the seed nature of bodhisattva. Due to the living creatures embracing the seed-karma in the living creature nature, they have to generate their mind willingly to step forward in creating the capacity to receive the precious dharma. It is easy to understand the buddha dharma through theory. However, the resolution of birth and death, the realization of enlightenment is extremely difficult.

The bodhisattva pays attention to examine carefully numerous disciples with their seed nature of living creature not yet clear, still having the self- importance, self- intention, self-satisfaction, self-generating which all are the dharma of production and destruction. Although with the excellent preaching just like the Buddha, but which is still the preaching of mara, that is not the attaining of enlightenment. When the bodhisattva, maha bodhisattva attains completely the right enlightenment they discern neither the attainment nor the practice, and leave the right enlightenment entering the right meditation then leave the right meditation. Therefore, appearing in the essential samadhi form to save the living creatures is unthinkable.

“The bodhisattvas have to eliminate the seed-natures of miserliness, revenge, envy and mean spirit. These would never mature to be the Buddha. Why? Because miserliness generates the revenge and vileness which is the hidden place of living creature’s seed-nature resting in the hungry devil animals and hell. Moreover, the bodhisattva's seed nature is essential to receive the dharma world thoroughly. From the seed nature of living creature nature in every place, every embracing karma, there are countless facts of generations in the universe of three thousand worlds. From that place of generation, the embracing seed discovers the sceneries, the spheres that name the superior birth and inferior continually.

The bodhisattva reviews in the body and mind, in the wishes and fulfillment, then he can understand that those of laziness are the resistance one. The resistance and laziness generate doubt, and the doubt itself generates a thousand dharma worlds, endless dharma worlds, which are a place of ceaseless birth and death.” –T.V.                                                                             

Many disciples of long time practice are often caught with the embracing subtle seed of living creature nature gravely and profoundly. Even those at whichever level of practice, and not yet clearing it up are still remaining in the living creature, becoming the Buddha, which is the Buddha with the dharma world of that living creatures only. As far as the Buddhism is concerned, it aims to save the living creatures to resolve the karma, to liberate from birth and death. The bodhisattvas have to clear off the karma fetter. That is the highest necessity. It is very subtle and difficult to see; furthermore, it is extremely delicate. The disciple with a disengaged mind who cannot discern it, should apply the procedure of the wonderful observation of the mind to comprehend it perfectly.

“For that reason, the bodhisattvas have vowed to acquire diligence and the great vow of compassion-will-courage to overcome every dharma world and dissolve the doubt. The bodhisattvas have fully known this doubtful attachment, as if he does not yet dissolve the seed nature of living creature, thus which sediment would carry the fruit of karma of that seed nature. Similarly the emerald bowl would never contain filthy foods. The bodhisattva admits to understand thoroughly a thousand of ways, which are still having nauseating quality, due to the above justification. Therefore, the bodhisattva has to dissolve and eliminate clearly all the seed nature of living creature to be definitive in the rank of the determined bodhisattva to practice for enlightenment.” –T.V.

The bodhisattva admits to understand thoroughly a thousand ways: that is simple on hearing, but complex in practice because if just one dharma sphere is not yet dissolved completely, those are still carrying the fruit of karma of that seed nature. Therefore, many disciples became the Buddha World by proclaiming themselves to be the Buddhas. Out of a hundred disciples acquiring the supreme truth, there are ninety-nine disciples entering into and embracing the Buddha world. Having entered into embracing the Buddha world, which is due to the karma-faculty, karma-consciousness, karma impediment, karma defilement, karma aggregate, and karma fetter, it is incredibly difficult to be liberated.

For those who have not yet acquired the comprehension to perfection, the emerging and entering of all dharma are not yet clearly understood. The reason and fact are not yet parallel. Those are still subject to self-intention. Consequently, they are still in self-interest. Having embraced in the sphere, they are prevented by all kinds of the above karma. That makes it more difficult to receive the Buddha’s appearance. The reality is so, and there are many disciples who have met the Buddha; nevertheless, with the lack of confidence-obedience-respect, they still have not acquired either.

“The bodhisattva recognizes the reason why the disciples have not yet achieved in practice, yet have a reason and fact to be proven and have to go around with their living-creatures nature to embrace the karma. Because of yet being cleared therefore the reason and fact are not in parallel and they are practicing only in wish fulfillment seeking for achievement, but never attain it. Meanwhile, the bodhisattva is never seeking for achievement, but attains it, because the bodhisattva has corrected from the deep root. Therefore, all dharma return to the origin until no more is left. Then he can be clear.

The bodhisattva knows well the origin of living creatures’ seed nature which is caught with mistakes and embracing the karma, carrying the dharma world of being born. Due to the progressive scenes and adverse circumstances of daily life, they frequently experience hardships in the progressive scene and would never yet be comfortable like the bodhisattva.” –T.V.

having not yet paralleled reason and fact, that means the not yet paralleled virtue and wisdom, the disciple should wait until either a prospective occasion or lifetimes with an abundance of abilities and merits or when he can meet the one-rebirth bodhisattva who is realizing his vow and waiting to become the Buddha, attesting for this disciple, so that he could definitively become a bodhisattva, just like the one whom is excellent equivalently to the doctor. However, he should attend a national examination and successfully graduate with a proficient degree then should be professionally appointed before he can have the right authority.

At that time, the Lord Supreme Maitreya has said that: Even the bodhisattva who is excellent, if he is not yet attested by a Buddha, he will not be given the Buddha-power either. Indeed, the life as well as the dharma, these are two, but they are just in one and they are just in one, but they are the separate two. The bodhisattva corrects his deeply radical nature that means he corrects every subtle seed-karma in his own body. Only with a smallest unit, he clearly understands it. That leads to the incalculable attainment. Even in a minimal surface, if he would eliminate it, it leads to immeasurable acquisition. That is, the bodhisattva corrects his deeply radical nature, every minuscule. Therefore, he recurs to his original mind. It is precisely the dharma world of initial birth, initial death, purity and impurity, increase and decrease, which create the belt of transmigration of birth and death.

“The bodhisattva has known it well. From the thinking of the character in the seed nature, from the thought that develops the recollection, the thought masters the consideration (the thinking), which matures in the contemplation to the concentration then appears the act. Therefore, it is said: the thought is the mother of the act. This act depends on the class level of each living creature that has each act. The chief object where it generates the character is also the nature and mind of action, which is no other than the concordance between living creatures, or the discordance that generates the favorable and unfavorable scenes, which are the two ways that living creatures have to undergo.

The bodhisattva has actually known it, even more than that. Therefore, he truly acquired the no-birth. Owing to his strict continuity of body, speech and thought he has the majesty and power of a bodhisattva. The bodhisattva has then proclaimed: just as a word that he immediately comprehends, the Buddha makes all to rely on the bodhisattva, it is precisely the way that the bodhisattva saves the living creatures.” –T.V.

The bodhisattva obviously knows that the thought masters the thinking so he relies upon the thinking to carry it out then acquires the no-birth. The thinking without realization would create the dharma. The bodhisattva with his body, speech and thought are into one without dualistic forms would get the continuity. He needs only a word to perceive without mistake which calls just a word that he immediately comprehends the known-seen Buddha. Having communicated with the Buddha power, that is unthinkable, the bodhisattva has the continuity of unique form then enters the mindfulness to bow down to the Buddhas.

“When the bodhisattva comprehends perfectly, he leans on the diligent practice in the principal contemplation; the bodhisattva often contemplates the dharma-subject contemplating of the Avalokitesvara. Tathagata Buddha is the satisfying way of bodhisattva. This way admits adequately the purity and impurity by which all appears for the salvation. The bodhisattva often puts himself in the progressive scene and existing circumstance of living creatures to save them. For that reason, the bodhisattva perfectly comprehends in the hearing, seeing and knowing. That is called: the appearance of the essential samadhi form.” –T.V.

After the disciple has delivered the sufferings of living creatures’ nature in his body, he has then attained the bodhisattvahood and is recognized to be a bodhisattva by the promulgation of the Buddhas’ attestation. At that time, the bodhisattva has then practiced the dharma of the Avalokitesvara Tathagata Buddha, leaning on the hearing-seeing-knowing in the Tathagata Buddha, aiming to penetrate deeply in the vast sea and understand clearly the prajna.

“The bodhisattva’s appearance in the essential form has left his ego as well as possessive ego without self-pride, self-intention, and self-interest. The bodhisattva is clairvoyant and altruistic, so he can thoroughly understand the real form and formless of the samadhi’s dharma-subject, directing the real and unreal, the unreal and real. That is the attainment of the prajna. He is then called maha bodhisattva. He has no more arising suffering or secular pollution because he has already experienced the seed-nature of living creatures’ nature and bodhisattva’s nature to acquire truly.” –T.V.

Acquiring the real form and formless of the samadhi’s dharma-subject is unique. Nevertheless, the bodhisattva should still realize thousands of dharma of the supernatural samadhi to acquire it truly. Leaving the fullness and taking the ceaseless, he thoroughly perceives the noneness of ceaseless reaching the enlightened form and Buddha form. He is then to be named as the maha bodhisattva. He entirely understands the no-birth, no-extinction. He then desists from the arising suffering and secular pollution. At that time, he clearly sees and knows that living creatures are mistakenly caught at the dharma world of all worlds as well as all sceneries in the Three Thousand Great Thousand Worlds.

“The Mahasattva recognizes that, long before, the wisdom of living creatures belonged to the perfect Tathagata Mind, the Tathagata, which cannot point out, and the Perfect Tathagata that konow how to clarify it. But this handbook is aimed to transmit for all the disciples recognizing the truth and carrying it out in the way of dissolving death and birth, for that reason, it should explain as the above.” –T.V.

Living creatures originally belong to the perfectly comprehensive wisdom of Tathagata, but when they are attached and consolidating a seed nature, they are caught with the consciousness store. This consciousness store is also the Tathagata's seed, which belongs to the Tathagata store. Living creatures are consolidating their store to maintain themselves according to the reason of good and bad, right and wrong. Finally, the Tathagata cannot be shown as fixation because that is originally its physical nature. Only the maha bodhisattva, who has the enlightened form, could entirely attain the perfect comprehension of Tathagata and resolve birth and death, death and birth.

Each living creature receives a various and unequal consciousness-store, which is due to the seed-nature embracing in variety. Therefrom living creatures wrongly run after the birth and death. Therefore, it is impossible to dissolve living creatures' consciousness karma and faculty karma by literature. It is only the disciples with both knowledge and practice, called the deep penetration of the dharma world, who can recognize the perfect comprehension in the Tathagata and put an end to their mistake.

“As for the maha bodhisattva; first of all, he must be the one who attained the prajna mind. When the prajna mind is fluently able to emerge and enter the entire awareness, then he acquires the mahasattva. The disciple has to follow the way of the four bases of sympathy and six perfections to achieve the prajna mind. It is said in the above passage: you should not make use of the nothingness by leaving the mind thus to be clung, it is very harmful to the way of practice and distorted with the spirit of liberation.” –T.V.

It is so ordinary for the disciple to hear about the four bases of sympathy and six perfections. However, as far as the maha bodhisattva is concerned, his way of practice does not leave the four bases of sympathy and six perfections because these are the forte subjects of the buddhas. As for the four bases of sympathy and six perfections, the higher the practice, the more he should thoroughly understand meticulously close to the reality and he should no longer practice generally. Leaning on the prajna mind, he comprehends the embracing subtle seed meticulously in the consciousness so that he can thoroughly understand the prajna mind. It is by just hearing a phrase, a speech, a tiny deportment that the maha bodhisattva can thoroughly perceive, in the formless that can be seen by him. He is not making use of the nothingness. So he should not be clung to the nothingness, which is very harmful to the way of practice, distorted with the spirit of complete liberation through wisdom.

“The mahasattva has already resolved the three purposes such as the living creatures’ nature, bodhisattva nature and Buddha nature, thus he practices to attain the utmost end of ignorance. Then the ignorance is ended, yet the bodhisattva completely exterminates the ignorance. Therefore, he is fluently clean, without the Buddha’s seed, which is the Buddha nature. The bodhisattva becomes the Buddha to save the living beings and undergoes to construct the sacred nation, the aspectual form that is invariability, permanent tranquillity and eternity.” –T.V.

The maha bodhisattvas have already resolved the three purposes of the living creatures’ nature, bodhisattva nature and Buddha nature. Firstly, he leans on the dharma sphere to understand clearly and penetrate deeply in the dharma sphere in order to dissolve the sphere. Secondly, he leans on the initial birth and initial death, aiming to acquire the no-birth and resolve the birth and death. Thirdly, he enters into all dharma to cultivate and understand the dharma thus accomplishing the bodhihood. Once resolving fluently these three purposes, the bodhisattva practices to attain the utmost end of ignorance, to understand entirely the ignorance. For that reason, there are no more Buddha’s seeds to be entangled; the bodhisattva eventually constructs the sacred nation to enter the eternity.

“The Mahasattva penetrates deeply the true will of the Buddha’s words which instructs to guide the living creatures on the way to liberation. The Buddhas strongly recommended all disciples should neither be attached nor clung, should abandon definitively the confused and dreamy reason and action, should cultivate to admit the practice by the stainless dharma that the outcome would be a measureless position, indefinite position; they would understand the infinite position to liberate completely in order to enter Nirvana. The threshold of Nirvana is thus to be enlightened. Therefore, the Buddha has said: There is non-acquisition, but acquisition, non-attainment but attainment, non-reach but reach. Non-merits are called merits. Non-body is called body. These sealed-indications of the Buddha-principle only the mahasattvas have comprehended.” –T.V.

The true will means the sincere truth of the blessed one. The mahasattva has entirely perceived the truth, so they have sincerely guided living creatures to practice following the way of liberation through wisdom.

It is with abundant stained merits that lead to the stainless merits that the outcome would be incalculable and immeasurable completely to liberation. For that reason, the Buddha has said: there are without merits that are called the merits, without reach but reach, and without body that is called the body. That is the directly minded-seal also called the direct indication. The mahasattva has understood the hearing-seeing-knowing comprehensively, without any doubt attachment at all, without achieving the merits but there is the merits, without the dharma-body, but there is still the dharma-body, and without seeing the acquisition of himself, but there is the acquisition.

The mahasattvas deeply penetrates the dharma world adequately from the secular world to the outside of the secular world to know how the living creatures are being polluted, what they received such as the happiness and unhappiness, joyfulness and sadness, nobility and coarseness, beauty and ugliness. They are deserving of whatever they have worked for; nobody has given what they have not received. Having penetrated the dharma-world adequately, the mahasattva standing in the aspectual form has fully known to dissolve and manipulate the samadhi righteously, continuously, fluently and excellently that is truly liberation and nothing other than that.

The aspectual form of the body belongs to the fixed dharma world that is never changeable. Nevertheless, it alters all the seeds in the body; therefore, it could say it is not different, but different. It is always impossible to liberate from an unchangeable situation, but fortunately, now having the Buddha power, it appears to help so it can liberate to be reborn in the standard of tranquillity and stability.

Such a disciple is not different, but different. In an obstructed, dead-end situation he is still able to liberate from the situation, this disciple knows every particularity of seed he has to complete adequately the deficiency. For those who hope in the practice to correct the realistic wisdom, but with deficient abilities, there is difficulty to overcome the subtle death and birth. Therefore, it is very hard to understand it. Because the bodhisattva’s dharma is close to the universe, his eye can see and his ear can hear all particularly, whereas the arahants have just opened the eyes that belong to the rank of mahayana, and are unable to understand thoroughly the dharma of the unique career vehicle either.

Nowadays, there are about a quarter of Buddhist believers around the globe who are practicing Buddhism. Unfortunately, very few of them are seeking for the way of liberation. It is extremely rare ones who generate their mind for the great vow.

All the scientists should intentionally observe the aspectual form with its origin from the formation- existence – destruction - nothingness. It depends upon the situation thus to be accordant with and transformed by it. In fact, it is never having the annihilation. The supreme enlightened one relies on it to understand clearly, but does not annihilate it. That is called relying on the birth and death to dissolve the death and birth thus comprehending eternally.

Science is using the materials to fabricate and discover many new marvelous things providing for mankind sufficiently a comfort of living as well as all kinds of medicine to cure diseases. However, all human beings just live within a limited period of lifetime and finally have to undergo, with the same predestination which accords to their daily life, every minute, every second and disposed in the birth and death cycle.