66. Wonderfully! The Saint is the Sage! The Buddha Is Enlightened!

“Finishing His meditative sitting, He has mumbled these words: the saint is the sage! The Buddha is Enlightened! His eyes are naturally and brightly communicating with the ten directions, and he has appeared to be pleased, saying and nodding: the saint is good by nature! The Buddha represents the full enlightenment. Hence, they are called the saint enlightened Buddha. With good will, courage and ability, they naturally become the Buddha and the saint. They can’t obtain these precious ranks with praying and supplicating. The appeared saints are not rare, but attaining the sainthood is very scarce. Why?

Men do not carry out the “ten perfections” because men are not perfect. Though some men have obtained several of the perfect truths, they still remain in learning to be the saint. He keeps on trying his best to do necessary things to become the appeared saint. To be the appeared saint means to clear up the karma - and to clear up the karma means the sainthood. Being perfectly cleansed the saint becomes self-appeared. When he reaches the aim, he also obtains the sainthood without studying. ”

-T.V.

I heard:

Appeared saints are those who have acquired the truth. Each saint attains a different subject; each subject once penetrated will become extremely useful to many branches. Just like a dharma produces all dharma and all dharma return to one. The appeared saint, according his specialty, develops for living creatures class by class to dissolve their karma, who may become appeared saints in the future. The appeared saint attainment results from the will, courage and the noble, generous character which will become tolerant and sweet, the appeared saint has no more self-satisfaction, self-conceited, no more three toxicants from living creatures’ nature. When they are no longer self-satisfied, continue learning about the sainthood along with tolerance and sweetness, they become saint. The appeared saint like Confucius and the holy deva like Laotzu, come into the world with a great number, but the perfect sainthood is very rare because they have not yet performed the ten tenets as the Blessed One as the Lord Supreme Maitreya Buddha in his return has done.

Some of them realized the Tathagata, the noble one, the perfect enlightened, belonging to the practical use; some attained the perfect knowledge and conduct, the happiest one, the noble tamer, some part of the wonderful use. None of them achieved the ten tenets to become the sainthood.

It is difficult for those of great faculty to meet an appeared saint, but it is even more difficult to receive the Tathagata Buddha in Him. It is too hard to know Him. Once knowing Him, you will not be erroneous to become the saint. The appeared saint is unthinkably supreme in settling solutions of the world. He dissolves the karma and once all karma were cleared, he attains self-appeared without studying. With self-appearance, he could do anything, so he has promulgated the proclamation attesting the universe by his own initiative. All powerful authoritative peoples are simply puppets controllable from afar by him, if this is necessary for living creatures’ safety. Even with a jungle of modern weapons, biological weapons, nuclear and chemical weapons, remote control weapons, they could not get over this “matchless supreme power” of his. That is the truth, a thousand times true and a million times greater and it is impossible to describe all about the appeared saints by words.

“Having thus explained, the Buddhist master put his hands on the small table, looking at the ten fingers and calmly continued: the perfect enlightened is a noble name of the Buddha. It is extremely immense, an infinite lightening factor. Why? Because the intelligence transforms into the mental consciousness, the profession transforms into intelligence, reforms transforms into intelligence, and the transformation depends upon the karma whereas the perfect enlightened depends up on the enlightened form, which becomes the seen-known suchness form.

The Buddhist master put his hands straight at his ear level, generously smiled and continued: when the perfect enlightened is mistaken, he is the erroneous perfect enlightened. How does one distinguish the one from the other? Like a scholar, who gains his knowledge through learning, and yet he simply uses his education to make his living, there must be a noble and stable basis in the self-constitution and self-nature, which is called generous virtue to become a successful educated man that is truly a scholar himself.” –T.V.

The scholar has to create a self-constitution and self-nature in order to maneuver and control the education himself. Otherwise, without the virtue of self-control and generosity, this educated man will become the slave for others and harmful to human beings. Therefore, the scholar also creates danger beside the usefulness for the life and is intelligence-transformed to be reborn as animals according to the law of transmigration! How harmful it is!

“In the presence of a spirit of dissolving the stupidity resulting in separation, in the presence of a spirit of overcoming all obstacles to give intactness, in the presence of the spirit of struggling against the neglecting self, which is a limitless will and courage, it is unthinkable for the great hero who goes from stupidity to enlightenment, from the world to the outside of the world. It is the spirit, which creates all, and their deficiencies paralyze all. Let us see what the spirit is? What its benefit and its harm are. It is nothing, but it can achieve everything.

The spirit is truly unthinkable. It is the main subject of the Tathagata's capacity, why? It is because the Buddha's sealed indication has showed that Tathagata should go to and from in a definite place. Tathagata appears everywhere though He does not appear in a definite place. That is Tathagata obviously. The bodhisattvas have made a great vow of serving the limitless Tathagata. The bodhisattva offers his service to help living creatures. Living creatures are to practice according to the essential use of manipulating the Tathagata. Therefore, the bodhisattva makes every effort to serve and attain the perfect enlightened, meeting the Tathagata's main capacity and ordained by the Tathagata?” –T.V.

The intellectuals recognize that success and failure depend on the spirit; with a predominant spirit everything is possible. The Buddhas and bodhisattvas have also chosen this way, which is very practical. the spirit is the main subject with a limitless capacity. From the Tathagata, unifying living creatures and the Tathagata in one is unthinkable. After the bodhisattva has entered the constitution, it is true that the Tathagata neither comes nor goes and is neither clinging nor non-clinging. The Tathagata seeds are present everywhere from the non-beginning to the endlessness; it is permanent and constant. They are also perfect and extremely lively. A willing and courageous spirit is essential in the practice for liberation through wisdom. Having insistency and sincerity without wisdom, the disciple would become a fanatic. Therefore, he is in need of an awakened one who will show him the right way to the liberation through wisdom. If he has not met such a man, he will have to offer his merits to the triple gem. That is a very noble and worthy spirit.

“The disciple recites the sutra basing only on the sutra form and doesn’t recite its holy implication; how can he understand it when hearing the teaching of the dharma with a unilateral judgement, which is not being in conformity with the spirit of the dharma and how can he understand the saint dharma?” –T.V.

Living creatures are living with their mind-consciousness. Even the educated men or the scholars cannot escape from mind-consciousness; though, they are mindful, it is the mindfulness of their individuality. The disciple reading the sutra, studying and learning the scriptures though with mindfulness, it is no other than the mind-consciousness; his knowledge is still subjected to being known and practiced. These three forms mentioned above are all erroneous; the mind-consciousness controls all of them by the hour and by the minute, making them live in a winding path, thereby nourishing disturbance and chaos. The mind-consciousness is like a lightning of thunder, as the moonlight on the water, which is continuously moving. It is difficult to dissolve clearly and completely the sphere. Being living creatures, they only remain in the living creature sphere. They haven’t yet realized the basic wisdom, the final wisdom, and the prajna wisdom, how can they attain the holy mind of enlightenment?

The enlightenment based on doctrine and hypotheses are plenty, but that is being practiced, being attested, while the formation of the holy mind of enlightenment is very difficult. If only there remains a conception that is the self, self-possession. It is as small as an atom and easily mistaken. Therefore, to succeed in his practice, the disciple with will and courage needs a bodhisattva who leans on the Tathagata to save him.

65. Essential Application

“The bodhisattva made up his mind and practiced with its courage. He overcomes all the obstacles with a strong will and an enriched power until reaching the mind power. The mind power is a vowing mind of liberation for countless living creatures. It undergoes all, and is compliant with and tolerant to all, collecting all to mature into the essential mind.

Furthermore, the mind power is a merit subject offered to the Tathagata-Buddha. It goes through limitless worlds of great ocean mind to attain the essential mind. The mind power is difficult to dissolve, all even by using the entire Triple Canon to eulogize the merit subject; the bodhisattva saved living beings through myriad lifetimes. each one with countless merits, which obtains the mind, the wisdom illuminates all over with the wonderful light, the spectrum, the myriad light to achieve the energy, the potential, the main force, the patience energy, the non-regressive power, to go beyond the power to acquire the essential power and to perfect the enlightenment, just like the Buddhist master looking into the limitless emptiness.”

-T.V.

The vow of liberation for countless living creatures implies that the countless living creatures’ nature and false hopes have to be recognized fully and liberated completely. Until all living creatures’ nature is saved, then the true disciples can attain the mind power. The mind power called the great ocean mind has achieved the essential mind; the bodhisattvas have to bravely overcome all the manifesting scenes, until there are no more obstacles or clinging. He has to consider the manifested scenes to be the bodhisattva's food with patience and determination and undergo all the sufferings, to dissolve accordingly, tolerating all of the living creatures' nature to accomplish the essential mind. The essential mind has neither increased nor decreased neither release nor retention. The lack of merits has to supplement, the increase to be reduced in order to clarify the way of frequenting all the dharma way and to get the insight into the transcendental wisdom of the heart sutra.

“The mind-use is distributed in countless and boundless minds, including all the three thousand from the human mind, divine mind, fairy- deity- saint-transformation mind to the bodhisattva mind and Buddha mind. Even with the use of the mind-use and even those of meditated mind, the enlightened mind could not be free from the use, why? Because the meditation mind is truly meditation use, and the enlightened mind is not other than the enlightened-use. As a result, the practice for leaving the self and self-possession is precisely that of leaving the use, without being clinging, without being enlightened because the dharma goes beyond any argument. It is the practice aiming at collecting thousands and thousands of minds, achieving the prajna mind, thoroughly understanding all the species-mind without omission, acquiring the essential species mind cleansed of the use and making up one's mind to do homage and become the Buddha.” –T.V.

The nature is the Tathagata's use, so is the mind, even the dharma body, the dharma world the dharma nature the Tathagata-Store and the suchness is also the use. The mind use is so numerous in number, including human mind, divine mind, fairy-deity-saint transformation mind, bodhisattva mind and Buddha Mind all that compose the three thousands. Even the meditation mind and enlightened mind are the Tathagata's use, too. Those who practice for the enlightened mind have also to leave their self and self-possession without clinging and acquiring in order to be free from the use. Because where there is still use, there is still precept. They have to collect perfectly millions of minds and achieve the prajna mind, knowing every species-mind without neglecting any of them to be able to acquire the essential species-mind. Those who know well the essential species mind must practice adequately the purity and impurity, the form and the formless; and only the bodhisattva rank could realize it perfectly. It is easy to speak or to read, but the state of mind in realizing the avoidance of the mind-application is a great problem. The understanding of the mind depends on the will and courage to resolve the mind. Otherwise, with attachment and clinging, the mind will be at a standstill and fall into the pure isolation mind. They have overcome all obstacles and relied on the use to make the mind free from the use. Such is the so-called liberation; nothing else means the liberation.

“How great the good is! How great the good is! From the mountains to the rivers, from the lands to the whole suchness, all are erroneous in the mind use, dreaming in the enlightened use, the bodhisattvas, clinging without clinging have perfectly left the use, acquiring without acquiring have gone beyond the mind-use to reach the diamond sutra. The Tathagata did not teach the dharma, Subhuti did not hear the dharma and they are attested essentially through the clearance of the Use; otherwise, if the Tathagata have preached the dharma, and Subhuti listened to it to be attested, is that the attestation through the use? How wonderful the Blessed One is.” –T.V.

In stupidity, the mind is extremely transformed and the mobilization of the mind is affected by the use. The bodhisattva has to resolve the use, thoroughly understand it, in order to clear perfectly of the use. The bodhisattva who knows everything well is clinging without clinging and can perfectly leave the use. Acquiring without acquiring, he can be free from the use. The Venerable Subhuti hearing the dharma without being attached to what he heard, has known by himself the use. That is essential is the insight of the mind use. Otherwise, if the Tathagata has preached the dharma and Subhuti listened to it to be enlightened; the enlightenment is for the teaching of the Tathagata. He could hardly realize himself; he is caught in the mind use. Neither following strictly the sutra nor leaving it, one can be free from the mind use, no longer dreaming in the enlightened use.

“The mind use is a scene of substance transformation. All the living creatures are continually changing by transformation after transformation. From the vegetation, the mountains, and the rivers, all are under the use to the human life together undergoing the substance transformation through every life of transformation into thousands and thousands of various forms. From a living being to the enlightened one, both are the living creatures of the mind-use such as: animals, animal forms; birds in the sky animals on the earth, from rich families, happy families to miserable families of all kinds. All the species you can see with your eyes are all you have been transformed to, that is the law of cause and effect. All of that results from the use which generates from substance-transformation.” –T.V.

All the mountains, rivers, vegetation, animals and human beings cannot escape from the Tathagata's use. Because of the mind transformation, they have to undergo countless forms. If a human being thinks and sees an animal he or she has been this animal several times. The Lord Supreme Maitreya Buddha has realized and wrote it down. We can see that the law of cause and effect does not spare anyone. Therefore, we reincarnate in a species, which has the same species-nature. It goes beyond any description.

When attaining the full enlightenment to become Buddha, the Blessed One has said: Look at the sand of the Sanga River, how countless it is, but each grain of sand represents one of his lives, births and deaths. Knowing such transformations of living beings, the Buddhas have heartily guided the disciples to correct their nature in order to escape from the animal circle. The disciple who applies himself to pray and supplicate without correcting his nature will undergo the birth use to be animals - that is natural. One use finished then another use came into being; that is re-incarnation. The way of birth and death was changing through many lifetimes according to the impregnated habits, which provide the form to creature. They think ill, do evil things; they must enter hell to receive the evil karma, to be animals. To create good faculty and good will, they go to the superior life to make retribution to men, fairies, and deities, depending on the natures and the actions to determine who, what or where they would be.

In this return of this final law period lord, Maitreya Buddha has thoroughly understood living creatures' mistakes. Therefore, he has convinced human beings of four species to lean on the given main ideas to practice righteousness to attain a result. If human beings, in the present, are not wrongly practicing and still retain the Blessed One's Main Ideas, the Lord Supreme Maitreya Buddha would not return to this world! The bodhisattva has continuously made a great vow of saving living creatures and primarily to awaken living creatures. He also made an effort to be re-incarnated, going through birth and death cycle without fear and hesitation to mature into the maha bodhisattva. The clean maha bodhisattvas, thoroughly cleansed of the self and the self-possession, are all in the self-use of the wonderful ocean of dharma, and fully rejoice the prajna, the maha prajna perfection.

64. The Supreme Merits

“Having a high spirit due to conversion of the mind to dissolve stupidity, annihilate doubt and attachment, initiate the gradual instruction to make the unknown clearly known, to make unclear become clear, that is an eternal happiness. Those who live and know how to live do not live an ordinary life. Why? Because there is a frontier for every place of life, such as on the earth there is an ordinary secular aspect, in the divine world there is the ordinary frontier of the heaven, too. Through the perception of the eye, every place is ordinary, from the plane to the nation and the pure land. Why? Because the limit is still ordinary, it is only by transferring all the merits, all the labor of practice, all the abundant forces to offer to the Tathagata that you make the supreme offering with countless merits, with boundless enlightenment which is the supreme merits.”

-T.V.

Despite his long practice, the disciple unable to get out of the dharma world belt is still ordinary. Therefore, though leaving the earth to go to the heaven or fairyland, they cannot be free from the dharma world. They are still sunk in the transmigration of birth and death. In spite of the spectacular and the supernatural power, the god and the fairy, when still in a limit, is caught in the reincarnation.

Only by transferring the merits to the tathagata, being together with the tathagata in the supreme matter can they break free. That is unthinkable. Those who know how to illuminate the mystery of the ignorance and to clear the wasteland of ignorance are not the ordinary ones. Because they accept to exchange all for the complete tolerance of the dharma world; even in this secular or divine world the offering to the Tathagata is essential to get the fruit of attainment of Bodhihood. That is the measureless and supreme merit.

“The Buddhist monk stretched out his hand to pick up a branch of leaves and reseated himself on the block of stone with a natural sympathetic countenance, he said: the form has been liberated for a long time. The vegetation, the mountain and river, the flower and fruit have accomplished their task of nourishing humanity. Now i am speaking about the liberated mind, but who of the secular world can know me? They are just looking at each other with an ordinary eye. It is enough for me to know myself, why? It is usually so. When the Blessed One was alive, human beings might not see in him as a supreme one. He said out that there might not be someone who has believed in him. In the meantime, the supreme spirit results in the supreme enlightenment. Only he could understand him. It is after he has entered into Nirvana that His speech became brilliant; all His words became precious pearls. How noble it is! His countless merits became his relics.” –T.V.

The Supreme One has heartily accomplished His task. And now the Blessed One Lord Supreme Maitreya is continuing to accomplish His, providing living creatures with a spirit of liberation, they would be satisfied as well. They could live in the ocean of the truth, providing that the disciples in the final law period are unanimously willing to make up their mind to offer their merits.

“I order all disciples practicing for the noble fruit to transfer their merits to offer to the tathagata. Those are the supreme words.” –T.V.

Those are the Blessed One Lord Supreme Maitreya's sincere words addressed to human beings in this period of return with all his heart.

CHAPTER V: A NATION OF PEACE AND DELIGHT

CHAPTER VI: THE VENERABLE OFFERINGS

CHAPTER VII: THE ATTESTATION OF THE BUDDHA KING

63. What Are the Ten Appellations Divided Into the Three Categories?

“From the first to the third category, the disciple contemplates the Tathagata thoroughly, helping all the others to understand the Tathagata, carrying out the sealed indication of Tathagata to make all of them behave in concord with the Tathagata, and saving them equally from those of small faculty to those of great faculty. The virtue and wisdom are one. Offering to the Tathagata is our vow. Acquiring the perfect enlightened one, together with living creatures to help them, seriously helping, realizing the salvation through witnessing, widely saving from suffering, from sorrow. Therefore, it is proclaimed: Tathagata - corresponding offer – perfect enlightened one. That is the practical use category.”

-T.V.

Contemplating the Tathagata means observing and considering all in the hearing-seeing-knowing. Since the four species everywhere cannot live without the hearing-seeing-knowing. The bodhisattva knowing the tathagata behaves with neither destruction nor birth toward the hearing-seeing-knowing. The essential point to succeed in the practice is to lean on the tathagata to behave toward the hearing-seeing-knowing. That is why the bodhisattva has to penetrate deeply into the tathagata in order to save all living creatures according to their condition. He must be skillful in teaching and leading living creatures, gradually raising them until they decide to practice for liberation through wisdom like the bodhisattva.

There is a limitless advantage for living creatures to meet a great bodhisattva in the construction of the supreme faculty. Why? The practice of the dharma, though unsuccessful would still bring about a blessed reward from men and devas. Therefore, when meeting a Bodhisattva, living creatures are taught to become saints. In the case of failing to be saints, they would become a man with a men-devas conduct themselves. While learning to be a man will never be able to succeed, because the seed nature of hell, the animals, the hunger devil will make living creatures receive the result of their deeds in paying their oral debt and they are born as animals with miseries!

When succeeding, the living creatures who have the root-condition to practice after the bodhisattvas’ foot- prints are attested with seal by the bodhisattvas to go straight to penetrate the equality, depending on their frequency of attainment that is the attestation for penetration into the universe constitution. The maha bodhisattvas know that there are three ways of preaching the dharma to save living beings in the perfected enlightened one.

    • First of all, the sealed indication called the determination to say openly and to show directly the stupidity.
    • Secondly, the means called the indirect reasoning or beating around the bush, to make the disciple realize the truth and return to the practice for the self-correction by intuition.
    • Lastly, taking a good opportunity to speak, because these disciples are inclined to the form and sound, to the protocol of praying to satisfy themselves. Because the bodhisattva really knows that he cannot save and guide them by directly speaking, but mainly by maintaining the virtue and wisdom of bodhisattva.

The practical use, which is the conduct of great value of the maha bodhisattva after having fully seen the perfected englightened one, is indispensable to the act of making practical application.

“2nd category: with the recognition that all living creatures are sunk in the transmigration of birth and death, with the full knowledge of the path of stupidity and enlightenment because of their basic nature, which is caught with suffering, with the pity for suffering resulting in impregnation of birth and death. They have to live in the dharma world divided into sections, worlds which are no other than the five impurities: Cruelty of the past life, lifetimes, sorrow, seeing and body impurities. He has vowed to teach living creatures, helping them to see (wisdom) the sealed indication in order to attain the perfect, three bodhis. He has proclaimed himself the knowledge - conduct perfect, the sugata, and the solution of the world. That is the second category in the wonderful use category.” –T.V.

What is the impregnation of birth and death? Living creatures are living confused in the dharma world; they have to be born according to the act of living creatures nature. The disciples practice until they attain the awareness, the great awareness and ultimate awareness. But their path is not completed and there is still birth and death. Many arahants misunderstand that they are free from birth and death. They have to practice the purity and impurity, the form and formless to see how perfect they are. If they arise while their seeing and knowing are still confused because of the opposition to give rise to birth, there is still the fineness of birth and death, which is called the impregnation of birth and death.

Even though they have far acquired the right enlightenment, they have to penetrate deeply into the dharma for many lifetimes before they can understand thoroughly the impregnation and being free from the sickness. But being free from sickness does not mean to have a good health and they have to go through a period of recovery. For that reason, it is fairly good for many disciples to attain the ultimate awareness, but to go from the arahant rank through an eternal difficulty to the unique career vehicle in order to get the bodhisattvahood is truly a great problem. That is why it could take countless lifetimes. As soon as, they leave the self and self- possession, they may have a chance of shortening the time for being higher pride in order to meet a great bodhisattva whom enlightens them further.

After being attested and allowed by the Buddhas to formulate their detailed vow, they have also to go throughout many dharma in order to penetrate deeply the five desires, the bad faculties, the sorrow and their eyes can see adequately all the forms of dharma world, which makes their body and life fall into the fineness birth-and-death. Therefore, the bodhisattva has made a great vow to make wonderful application to help living creatures to know precisely their stupidity, to see and know the dharma world in the present suffering afterward the living creatures would acquire.

The great bodhisattva who makes wonderful application perfectly and righteously in a bright and simple manner is called the perfect knowledge conduct. In spite of difficulties, he vows to overcome all the good and the bad to save living creatures in order to attain the perfection, is called the sublime one. And making wonderful application of the samadhi to mobilize it by getting in and out perfectly, shaking the Three Thousand Great Thousand Worlds without the fairies - deities - saints knowing in order to save living creatures on the earth and also in the three thousand worlds is called the solution of the world. That is the second category of the wonderful application category.

“3rd category. They have neither recalled the past nor hoped for the future. Getting Insight of the Buddha, just by one word they make full use of the present physical nature to resolve the Buddha dharma without leaving the perception of the secular world. All the living creatures’ favorable and unfavorable mistakes are educated. With great compassion and great wisdom, they also construct all with good faculty and good will, clearing the wasteland of ignorance to get the insight. Why? Because they are in the scope of the enlightened form of suchness, while all of the four species from the devas to the fairies are still in the false hope, with their fictitious self-feeling. They are recalling the past, hoping for the future in the three vehicles of direct retribution of their previous existences and merits, because of the present sealed indication they are named the teacher of gods and men, purusa damya sarathi, the supreme intellectual, the blessed one, the Buddha.” –T.V.

The true disciples in their first stage of practice should focus on the correction of his bad nature and giving up his bad habits, then the insight of the ignorance. Not recognizing the right and the wrong in every speech, every act and being rebellious to the smallest part of it, that is the ignorance. Those who cannot recognize the true dharma predisposed to doubts and attachments are falling in the ignorance, too. If they are recognizing the source of the stupidity in the ignorance, passing from the intuition to the enlightened form, then everything has the complete enlightened form of suchness. From the devas, the fairies to the living creatures, and the four species, all are keeping their growing hope evolving into fixed thought and then caught by the world, having difficulty in the real practice and cannot get the insight. Therefore, they have the self- feeling of the mirage-form, practicing through reasoning and intelligence, thus falsely hoping.

After the correction of the bad habits, they have to carefully review their good character: for example, excessive kindness will become foolish and subject to the conspiracy of the evil. It is after acquiring the Insight of the good and the bad, the honesty and the evil, the right and the wrong that they can move forward to the enlightened form of the whole suchness. At that point, they can preach the dharma adequately, in concordance with the root faculty of the Four Species and also know how to lean on the sincere mind to get the sincere feeling, leaning on the enlightened form to know the true form. Therefore, the bodhisattva appears in the essential form of samadhi, in good concordance with everything, neither in excess nor in omission, truly in equality. He then daily gets in and out of the hearing-seeing-knowing perfectly with the full majesty and power to enter the great boddhisattvahood, waiting for the opportunity of another lifetime and becomes Buddha by just one birth, becoming the teacher of gods and men, the purusa damya sarathi, the anutta, the blessed one, the Buddha.

The promulgation of the proclamation attesting the universe has stabilized living creatures and provided them with peace. The Lord Supreme Maitreya through the promulgation of a proclamation of the maha bodhisattva handed down the dharma to a disciple who has the responsibility of maintaining it in the present and in the future, teaching the patriarchs to succeed in the transference of the dharma for the next 5000 years, which is following the main ideas of the Blessed One Lord Supreme Maitreya. He has thus accomplished His conduct of the Blessed One.

“It is extremely difficult to know and to meet the one who has realized the ten appellations. Why? He appears corresponding to the original vow of the three dharma-solutions of Buddhas. From the speech to the action, he is not different from human beings. Therefore, even the holy monk bodhisattva cannot know him, how can those of lesser faculty and inferior mind know the practical use of the Tathagata nature? Where have all the wonderful applications become Tathagata wonderful applications? Why?

The self and its object are no-self, great self that equally develops the three dharma-solutions to practice the wonderful application. Only the bodhisattva, practicing the conduct-vow of the prajna mind can somewhat recognize it by making use of his enlightened form. So it is difficult to meet.

Even the intimate relatives living together with Him or close to Him, can’t know Him. How can human beings or ordinary people realize that? Except for a few disciples who are truly faithful and respectful in their practice for the dharma. The attachment and respect depend on the result of the depth of the penetration, not on the supreme.” –T.V.

It is true that even His wife who was a true disciple living close to him could not know His wonderful applications. Only those who have attained the degree of realizing the practice for the prajna mind and getting the enlightened form could somewhat recognize it. Therefore, human beings and those who are not yet attaining the degree of maha bodhisattva could not understand him at all. He has lived a very simple life, also going downtown when needed and also going out for a walk, without a dandified style. Though living a simple life, he was full of compassion and was attached and respected by all the true disciples. When ascending the pulpit for teaching he was very serious.

“Perhaps, the bodhisattvas, the practitioners for the bodhisattva rank, and those attested bodhisattvas might realize that this awakened one is truly a supreme one, but they still doubted about his wonderful applications. So they have to continue the practice till the degree of attestation, at that time everything has already passed, the construction of the supreme intellectual has achieved the eight elements. How can they realize the truly enlightened one with the unique mind suchness?” –T.V.

Though there was in the conference hall a disciple attested as bodhisattva, he knew very little about his wonderful applications. He always believed his Master to be a Supreme Buddha, but he could not understand it fully. When recalling all His words, His acts after He has entered into Nirvana, he then was able to understand it all, to realize who He was, Nirvana. He could thus only rely on the Tathagata to make use of the Samadhi to see Him and the Buddhas of Ten Directions. How difficult it was!

“The way of practice for Buddhas and for the liberation through wisdom is very difficult. Not because of the difficulty in the Buddhist truth or in the Buddhist doctrine, but the disciple wrongly finds it difficult because he did not follow the right way of practice, not according to the spirit of the absolute truth, making it a symbol of too many aspects with different orientations and creating a long distance from the reality to the truth. The lay people and the monk have the same self-consciousness for the clear wisdom. It is impossible to express fully the Amita nature with its various different conceptions.

The Buddhist followers are very great in numbers, but those who understand the absolute truth are rare and much rarer are those who acquire it. Among ten of thousand disciples only one can see and know the dharma of the absolute truth, knowing the way of practice of the Buddhism. Among ten thousand disciples, who can see and know the way of practice of the Buddhism, only one acquires the truth. Among a hundred of million disciples acquiring the truth, only one with true faith can become Buddha.” –T.V.

Because the disciple easily becomes self-satisfied, self-pride and haughty soon after his acquisition of the truth, he is clinging to his way of practice. Because of the deficiency in his faith-conduct-vow along with his attachment to his secular holiness he neglects the vow. For lack of morality-concentration-wisdom while believing in himself has already acquired it. Because of the inadequacy in the practice of the four bases of sympathy and the six perfections, he is clinging in his practice. Because of not yet thoroughly attaining the no-birth dharma patience, he often practices through pure isolation not enlightened purity. The fearless self- satisfaction in the desire is called the desire view. The impurity, the non-dharma and the formless after the desire also make the disciple cling to his practice.

There are countless sicknesses leading to the clinging in the practice. Long Hoa Chief Monk Lord Supreme Maitreya Buddha has to inscribe to remind them. Even though hundreds of millions of disciples are acquiring the truth, it finally remains, only one is having the truth faith to become the Buddha!

The best thing for the disciple to do is to leave the ego to follow the footprint of the Blessed One Sakyamuni Buddha represented today by the Lord Supreme Maitreya Buddha, in order not to be clinging in his practice.

“Buddhism is in the period of return and the disciple, with poor spiritual capacity is degenerated and the polymorphous way of practice, often attached, self-satisfied, with arrogance, laziness and contravened by the reason. A few of them accept the practice for liberation, but without sacrifying for liberation, only practicing for the understanding from plane to plane, and for the blessed rewards from devas and men. How can they believe to be liberated by those who attain the true faith?

Talking about the true faith in Buddhism, the disciple can be liberated through his countless merits, through countless planes, through limitless dharma worlds, through full attainment, through countless reincarnation. Why? Because the Buddha Dharma is boundless, the disciples vowing to learn all of it, not clinging just to one will thoroughly understand all dharma and will be liberated. They vow to accomplish all the duties toward the Tathagata and are liberated.” –T.V.

The disciples with a true faith are not clinging in his practice, whenever a dharma is liberated, so are the other countless dharma. It is easy to find out the Buddha, by following His footprints, but it is very difficult to see His footprints if they do not see Him. Because the Buddha dharma is limitless, the disciples vow to learn all; hence the one with insufficient true faith will be clinging in his own practice without fully understanding the liberation of all dharma.

Most of them fall into this plane when leaving the other; they are always caught with the scenes and are unable to get out of the belt of the dharma world.

“The disciple with a good faith is always liberated. The one with a constant will with a non-regressive courage will be liberated. Leaning on all dharma to practice for the prajna and attaining praja mind, he will be liberated. Those who are not bothered by the scene and not getting angry with hatred will be liberated. Without craving, without desire, without accumulation that is the liberation. Patiently annihilating the birth is liberation. Neither denying the dharma, nor clinging to the theory is liberation. The liberation beginning from the minor to the major acquisition is also the liberation. You should not foolishly wish for the major acquisition then neglecting the minor one. With clinging, you will not ever be liberated.” –T.V.

For those who are still practicing for the buddhayana, all of their steps, words and thoughts are in the form of complete and perfect liberation right in the present daily life, without pollution. The compassion-will-courage is the liberation; the non-regression is the liberation. The consciousness of every initial point, of every minor dharma and of the major is the liberation.

The disciples who practice for the supreme vehicle thoroughly understand that Living Creatures are abnormal with their changing character and often attached in their words and deportments, even a minor dharma entering their mind can break out as an extremely big fire. Their actions are also abnormal; in entering the mind they are generous enough to consider living creatures, and the Tathagata Buddha to be one, but when exiting they become so stingy and petty that all seems to be nothing. For that reason, they are subject to attachment and clinging and have to dissolve the doubt to be liberated and to become the supreme enlightened one.

“For the form and the mind, the form has already been liberated for a long time while the mind was not. When attaining the supreme enlightenment, the Blessed One has said: “How strange it is! The form has been liberated for a long time, but I am just only liberated today.” –T.V.

The form appears accordingly to its components, so does his transformation; it is rather tolerant without hindrance. While the mind is rebellious against the blame and the praise, the good and the bad, the honesty and the evil... it is relatively in discordance. Therefore, the mind is caught with the divine self, human self, and feeling-self and becomes the living creatures’ world. It has thus weight and limit, creating seed-karma in everything, from which it forms all the planes which are not outside the superior birth and the inferior life, the direct retribution of the individual's previous existence, the results of one's deeds, continually from life to life.

According to the combination of the birth sphere, they should dissolve the entanglements in the mind, carrying out the four bases of sympathy; gathering ten thousand conducts in order to become one conduct. The bodhisattva voluntarily realizes the precept of deliverance without living creatures’ sphere, getting away from the dharma world to enter the supreme vehicle that is the wonderful application of the maha bodhisattva to save living beings with the perfection of precept and virtue and the attainment of the true enlightenment.

“When following the practice of the dharma, you could see that the practice is the way of construction and transformation before the birth. Not practicing the dharma you would not know that hatred, dispute and quarrel are destruction, all are transformed, with their added karma, and fall in the destruction before being reborn in the inferior life or animals. Why? Because living creatures are equal to the four species which are egg-born, womb-born, humidity born and transformation-born, they are born from the inferior, the destruction, and the degeneration of mankind and animals.” –T.V.

The supreme one in the supreme vehicle has meticulously known the equality between the superior and inferior life of living creatures. If they behave badly, they will be reborn as animals, not as human beings. They will receive what they have created. Nobody forces them to do that nor could they help them go to the heaven. That is cause and effect.

It is difficult to explain all of that; the only thing to do for the living creatures and the disciples who have offered all their life to the dharma wishesing for the noble fruit is to make up their mind with will and courage to realize the great compassion, the great vow, the wishes for success; they have to contribute their labor, their energy and their mind to that of the Buddha to develop the supreme enlightenment.

Those of meditated mind are far inferior to those of enlightened mind who are themselves far inferior and unable to perceive the buddha-eye of those who are at the supreme rank and thoroughly enlightened. The divine eyes and divine ears should not be clinging; they have to penetrate deeply into all dharma world of the extremely true faith called the deep prajna world.

62. What is meant By the Construction of the Supreme?

“The disciples who construct the faculty are those who have experienced it from countless lives, getting countless feelings, knowing countless senses thoroughly understanding the dharma world, the essence of the mind, and the manifestation of the dharma nature. They focus more on the importance of the character than the root faculty. Why? Because after mastering the stupidity manifesting character, the root faculty will attain the full enlightenment.

Just like the great physicians who have cured so many patients and truly know which medications are effective for which diseases; therefore, they have neither fear nor timidity in treating their patients.

The constructor fully realizes that the periphery of the dharma world is formed from the manifestation of the innate basic character. He has relied on the dharma world to save adequately until attestation to realize the ten appellations and dividing into three categories, wonderful use, practical use, simultaneous with the three dharma-solutions of the Buddha.”

-T.V.

The Hinayana uses the sincerity, insistence, respect minds, but they do not know how to use 3 minds and 5 vows to practice for the direct retribution of their previous existence.

The Mahayana also use the sincerity - insistence - respect minds, but they know how to lean on the nature to understand the mind, thoroughly knowing the reason of the motion of the mind to discover that the motion of all dharma results from the mind and the mind gives birth to the ego. After following the discovery, there is the permanent birth: I made up my mind to acquire deeply the essence of true mind, the truth of the dharma body.

At that time, Lord Supreme Maitreya Buddha has based on the great or small faculty to teach. In the same dharma school, but at one time he has taught the Hinayana, at the other, He has taught the Mahayana, and gradually selecting a disciple for the unique career vehicle. After acquiring the supreme essence of true mind, he has begun to orientate the construction of the supreme root faculty and separately taught the disciple the practice for ten appellations, divided into three categories. It is by dividing into three categories that he can determine the root faculty by which the living creatures belong, to which dignities, so they can attain the samadhi.

I still remember what He said: "The bodhisata should base on the condition to preach the dharma and save living creatures. Since living creatures are like a thin clay pot, they need great care. He has to return to the secular world to save them until becoming Buddha in the last life through just one birth and decides to choose the faculty of constructing the supreme. He teaches them to become the great boddhisata to transmit the true dharma in order to attain the Great Eight Pari Nirvana."

The two sects of Hinayana and Mahayana, who do not thoroughly understand the root faculty, often distinguish the right and the wrong and become rebellious to all dharma. The disciple practicing for the dharma body, not choosing the dharma and being not rebellious to the practice for corresponding body and permanent birth will acquire the double practice, called the constructor of the supreme faculty into the way of the unique main idea of perfected enlightenment.

The Mahayana disciple has to experience countless lives to come to the unique career vehicle. From the unique career vehicle, he has to experience countless lives to go to the dharma world of countless feelings, knowing the dharma world of countless senses to attain the bodhisata who understands thoroughly the character of the dharma world called the manifestation of the dharma nature, which deceives the disciple. The constructor of the root faculty does not rely on the condition, but he decides to construct the practice way in order to come to the enlightenment and to become Buddha, called the supreme construction of the root faculty. He then enters the non-regression, attaining the unthinkable bodhisata to become the great bodhisata.

The disciple constructing the supreme is the one, who practices for the way leading to the dharma world of full enlightenment, meticulously understanding everything around it. Its manifestation results in the formless, but it get insight into the elements of the enlightened form. Hence, he can decide to realize the ten appellations divided into the three categories.

61. The Supreme Truth

The six paths, having dispersed all the stains and getting insight into the enlightenment, will arrive at the full awareness of all that are changing within. Thus, it can exhibit itself so that the faithful disciples, from the bodhisattva to the determined bodhisattva from the stain to the stainless, could understand it. Otherwise, those who are not true disciples would find it hard to understand this precious supreme truth.

“You all listen to this:

The six paths are effaced, only remains the way of animal world that constitutes the way to the dharma body nation and to the full attainment of the Great Eight PariNirvana.

Why? The animal’s world is a world which is trained to become the living creatures’ world. The living creatures’ world is itself the dharma body of the Buddha. The full salvation of the dharma body will make the full understanding of the Great Eight PariNirvana. Those are the words of the supreme truth especially reserved to the bodhisattvas of perfected eye-store.

For the transfiguration of the six paths, i will show it to those who have poorly understood the supreme truth as follows:

    • For the Heavenly world, they have fixed thought of sense-desire.
    • For the Human world, they are often clinging and attached.
    • For the Asura world, they are attached and destructive.
    • For the Animal world, they are receiving the birth by transformation.
    • For the Hunger Devil, they are greedy and killing.
    • For hell, it is mainly destructive.

It is after the understanding of the six paths that one can know that the animals undergo the transformation to produce mountains and rivers of the earth, elements of the Three Thousand Great Thousand Worlds, and to help those who are stainless and not clinging to the form-sound- odor- taste to be completely enlightened.

Otherwise, being plunged into the form-sound-odor-taste-touch-dharma wrongly following the desire-view to produce the two-satisfied forms, will be caught in the dharma world of being-born.

It is because of their view and thought of sense-desire that those of the second vehicle and fairies-deities of the three thousand great thousand worlds have fallen into the practice of fairies-deities. Human beings at the three evil ways, because of their lust, have been sunken in the false hope and greed, making lots of exaggerations. The disciples practicing through the dharma sphere and understanding through the six ways without obstacles, taking the form – sound – odor – taste – touch – dharma as supportive matter for the Buddhism would immediately acquire the fruit of attainment as i have previously said.”

The Fifth of the first month of the Dinh Ty Lunar year

22-07-1977 at 11: 45 a.m.

THE SUPREME PURE KING

(Who is HimSelf the Incarnation of
Lord Supreme Maitreya Buddha)

SEALED ATTESTATION

The animal’s world is a world, which combines living creatures’ world after admission and transformation. It is the very Buddha's dharma body. The female associated and gives birth to living creatures, as a woman who gets married and gives birth to her children. Everyone realizes that the female creates life.

And what is about the male? I have heard:

A man living in a proper environment will produce by himself lice and head lice, when the man's body has produced a male and a female; he has accomplished his duty of birth by transformation. After the apparition of the male and female, there will be the proliferation of their countless descendants... Thus, the male also gives birth.

So does the non-born. For example, fallen trees at a given time will pro- duce the woodborers. So does rice. On the surface and in the heart of the earth there are also countless species, which can move and live...

Therefore, inanimation all the animal’s world including the male, female and inanimation can produce the animation. Thus we can see that the associated animals give birth by transformation to the mountains and rivers and earth element of the Three Thousand Great Thousand Worlds.

Thus, the inanimation gives birth to the animation, the earth, the plants, the mountains, the rivers, the cloud the water, the animals, the organisms and the emptiness, all are containing the seeds of every species. All of them are the universe, the Tathagata-Buddha, the God, and the Allah. And their appellation depends on each country.

Hence the Tathagata or the universe is perceptible; they have also the perception, and are not perceptible. Where there is association there is assimilation, without association without assimilation. That is the natural law, which is eternally constant. Therefore, a piece of clay molded into a kitchen god, a land deity, a fortune god and worshipped becomes efficacious, that is because of the seeing nature of the universe and our seeing nature is in concord and that results in efficaciousness. There is no efficaciousness without faith, because there is no assimilation without concord. If a piece of clay or wood... shaped into a Buddha, Its efficaciousness depends largely on the degree of generosity, of honesty and on the case.

Because the universe has knowledge, that is the perception. The previous Buddhas who have attained the Buddhahood have only recommended the prayer for the Buddha so that human beings could maintain their integrity and live in peace and free from disasters. For those who practice well, reciting the dharma means reciting the hearing-seeing-knowing, correcting their character and bad habits to acquire afterward the essential mind knowing it well and dissolve it into the Tathagata to be together with the Tathagata or the God to attain the Tathagata Buddha's knowledge.

Just like a small drop of seawater that is worth nothing in comparison with the immense ocean, but when added to the sea it is completely dissolved because it is the same combination. Analyzing a drop of seawater shows its content of calcium, sodium, and iron... that is the same as that of the sea. That is why a drop of seawater and the large ocean can be unified, and communicated with each other like the father and the son. We can draw a reliable conclusion by that fact. There can be union and communication between a small human being and an immense universe, like the Buddhas' love, compassion and heartiness toward living creatures. Knowing that, the living creatures can communicate with the saints, understand the bodhisattvas and attain the Buddha hood. That is also the unification of the animal world.

Consequently, the Blessed One has taught: “All living creatures have the Buddha nature.”

It is by leaving their ego and possession that living creatures can then communicate with the Tathagata or the universe and recognize its liveliness and wonderfulness, and that is an unthinkably immense treasure. It is clear that the universe and we ourselves are “two-but-one.” The one, which is also the two, likes the shape and the shadow. When you understand thoroughly the birth and death, there is no more birth and death at all. Without birth and death, that is immortality. Being immortal, you have the right to know the time when you return to the world like changing your dirty clothes for a wash. Though coming back to the world the Bodhisattva does not lose his past abilities and merits. The old way is well attained and all things are thoroughly returned to him by the universe. How wonderful the animal world is. Everywhere, from the past through the present to the future is ceaselessly admitted and transformed by the animal world.

Just like a word or an act in the past, the present and the future are stored intact in the tathagata until a favorable condition when it reappears. Therefore, the Buddhist master looking at the manifestation of the dharma nature can knows exactly the real former life in the past and also knows exactly where it will go to after death without any error.

The bodhisattvas observes in detail, clears up the bad habits and does not cling to the form-hearing-odor-taste and can perfectly attain the enlightenment of the animal world. After being cleared from the six paths only remains the way of animal world, which combines to become the Buddha's dharma body, which is also truly the nation of full attainment of the Great Eight Pari Nirvana.

Therefore, the bodhisattva has to lean on the manifestation of the animal world to penetrate thoroughly the dharma world. For the living creatures not yet acquiring the truth, not yet attested by the Buddhas still plunged in the flesh desire and sense desire. They should practice for resolution; accomplish the virtue of the saints and sages before continuing their practice for enlightenment. Living creatures and those who practice for the second vehicle should not go in their own way to the formless. Otherwise, they would sink in the false hope, greed, sexual desire, which are disastrous for the animal world and lead to hell.

In 1990, he has manifested his cerebra-vascular incident. He has ordered the Devadatta descendants to beat and drive away all the surrounding true disciples who were taking care of Him. The intensity of the violence had grown more and more. Every time the Central group came to take care of Him, they were beaten and expelled by the impetuous Devadatta descendants. The disciples have just realized that the form and formless are a great difficulty to overcome; they have to observe carefully and penetrate well the dharma world to know when the proper time for nursing is and when they have to keep themselves away. If they felt it difficult and gave up their work, that was the extinction of the dharma. Otherwise, not coming in the right time and undergoing the beating and the chasing that was the birth of the dharma. To acquire the no-birth there must be a high self-enlightenment. That was too delicate and difficult. Later, answering the true disciples’ questions if he has brought about such a chaos, he said:

“Without that, how can i realize those belonging to the evil faculty of the Devadatta descendants and those of good faculty who could succeed me to be the patriarchs." He just delivered these two verses:

The situation is now really exposed

The Orient has got insight into his teaching, without saying a word.

–T.V.

After wonderful application of His sickness to give an examination, he has ordinated the bodhisattvas, saints and sages to succeed in practicing for founders. The Devadatta descendants were then disposed to return to the evil faculty of their species and receive with justice. That is the third examination.

Finally, He has concluded that in the Supreme vehicle there is only one that has attained the supreme enlightenment to be guided in the bodhisattva rank to achieve the mahasattva and become the Buddha transmitting the true dharma. There is only one, not two, that was chosen and he said: “I have not enough time to convert two bodhisattvas.”

Most disciples of the outer circle knew nothing about it and only few disciples of the inner circle are aware of his wonderful application of the formless to save completely the living creatures nature, they do not recognize his discreet ordainment. We can see by that there is a great distance between the bodhisattvas and the arahants. What a maha-bodhisattva says, the arahants of the inner circle spend a whole life to comprehend, but still in vain.

Only the sensible disciples even to a slight movement and act, a simple word could understand somewhat the Buddhas' wonderful applications, and comprehend the Buddha's intention. How difficult it is!

60. The Period When the Supreme Special Truth Converted the Supreme Vehicle

For the precious sutra, the great bodhisattvas in the past were unanimously vowing to help, so there was a very considerable lively wonder.
• What they lively wonder was always ready beforehand to help the willing disciples to practice as they wish.
• The sutra also sticks with insurmountable difficulties to the disciple.
• Once acquiring the Buddha wisdom he then interprets subjectively the samadhi dharma-subject until deep penetrating and attaining the prajna then enlightened.
• If he becomes the Buddha by his ego-feeling while not yet fully cleared and with a remaining arising point he then falls into the Buddha Sphere Nation.

– The Precious Work Appearing to the World the True Sutra.

"For the Buddha-path, there is only the buddhayana and not the three vehicles at all which results from the different levels of perception in the practice." –T.V.

In this Final Law Period, Long Hoa Chief Monk Lord Supreme Maitreya Buddha has divided the buddhayana into:

• The unique vehicle and

• The supreme vehicle,

implying that the patriarchs of arahants rank when reaching the buddhayana ought to acquire fully the supreme enlightenment and also to be attested by the appeared Buddha to become Bodhisattvas. After being attested as Bodhisattvas, they could be on the right way of practicing the supreme vehicle.

For that reason the patriarchs of the rank of venerables and arahants practicing the unique career vehicle namely the buddhayana do not achieve their practice and have to wait in one or many lifetimes to be attested before entering the Bodhisattva’s constitution. The simple practice of the Buddhayana does not mean all-round understanding. Lord Supreme Maitreya Buddha has recommended the founders to continue their diligent practice, not to cling to the Buddha Sphere. That is because he has witnessed many people in the final law period who are firmly clinging to the Buddha Sphere, wasting one lifetime of practice for the present and in the long future.

59. The Four Forms of Liberation: Opening – Realizing – Enlightening – Entering

“At that time, I have entered the right concentration to observe the disciples who received unequally the precious dharma. Therefore, their acquisitions are divided into different levels, often in regression.

I am now promulgating the opening teaching on the entering of the enlightenment for the four orders' deficiency, so that the four orders, according to their abilities and conduct vow, may try to practice for the liberation through wisdom.

What is the opening – realizing on entering enlightenment through the four forms of liberation?

   – The ordinary men receiving the precious dharma without carrying out their conduct vow, enter the illumination of liberation as ordinary men, not being liberated as fairies-deities.

   – The fairies-deities receiving the precious dharma without carrying out their conduct-vow of resolution, even though entering the illumination, are liberated as fairies-deities not as arahants.

   – The arahants receiving the precious dharma and entering the illumination are attested to be liberated as arahants, not bodhisattvas.

– The bodhisattvas, receiving the precious dharma to enter the illumination are then attested to be bodhisattvas, but not yet completely liberated, so they cannot be in the rank of the Buddhas.”

– T.V.

One day at Long Hoa Congregation, I have heard Lord Supreme Maitreya Buddha teaching as follows:

"The ordinary men, the fairies-deities and the arahants who have heard the teaching of the enlightened. Even though having entered the illumination are presently reaching the purification, but not deeply entering the purified ocean of bodhisattvas. Each grade of purification never has the same degree with each other; it depends on the superficial and profound penetration into the dharma.

What is the Great Purified Ocean of Bodhisattvas?

The bodhisattvas are illuminated through the reception of the dharma sphere of living creatures. The mahasattvas understand thoroughly all the dharma spheres of living creatures, they get in and out of the dharma sphere for deep penetration, live together with every kind of men from the favorable and unfavorable, form and formless, to the purity and impurity to acquiring the great purification. Therefore, they are named Bodhisattvas of The Purified Ocean."

He has continued:

"The bodhisattvas on hearing the teaching of illumination get the insight of liberation of every dharma in every degree. The bodhisattvas have also to penetrate deeply into the dharma sphere in order to understand gradually the dharma sphere. At some stage, the bodhisattvas have to lean on the tathagata dharma to practice diligently the prajna in order to primarily communicated, understand, and symphatize with the tathagata, offering to the tathagata to achieve the mahasattva in entering the tagathata ocean. Maha bodhisattvas have also to practice for the dissolution and manipulation of the dharma sphere saving living beings in an adequate manner, not being caught with any dharma sphere in order to be re-born just one life to wait for the incarnation of the Buddha."

For that reason, the maha bodhisattvas are dwelling in the samadhi at the rank of great bodhisattva, but unable to become Buddha perfectly. They have also to make a great vow to offer all their body, mind, organs... to offer the Tathagata wishing to achieve the Tathagata eye-store in order to be clairvoyant and free from stupidity. The great bodhisattvas use useful esoteric words helping living creatures, distributing all over their great compassion in order to achieve the Buddha form. Those are truly the bodhisattvas who are realizing adequately the tagathata and waiting for attaining the Buddhahood.

If the bodhisattvas are pleasantly clinging to the illumination, not continuing to produce merits to offer to the tathagata not yet exchanging the material, fame and love which are the surrounding dharma sphere, he could not come to the mahasattva in order to get out of the birth and death cycle. Not knowing how to exchange their body, mind and organs, even if illuminated by thousands of samadhi supernatural powers, the bodhisattvas cannot achieve the mahasattva and cannot attain the goal of being ordained by the Buddhas. That is the most effective way of practicing and cultivating.

There are several degrees of illumination, which represent the seed and the fruit. Therefore, when the Buddhas taught the bodhisattvas; arahants, fairies and deities, living creatures are illuminated differently according to their abilities and merits. They receive the precious dharma equally but unequally. According to his right or wrong thought, every disciple believes himself to be impregnated with the Buddha's teaching, but in reality, the impregnation depends on the understanding of each disciple.

The truth is one and the Buddha’s words are second to none, but the disciples are divided into several ranks and classes, according to their degree, labor and the will and courage in the practice of the dharma. The Buddhas, therefore, have the sealed indication:

“There is only Buddhayana, not the three vehicles, which results from the true disiple’s labor and acquisition. So, there is diversity in the Illumination.” –T.V.

Having wisdom free from doubt attachment and clearly illuminated, but with an inferior act not corresponding to their wisdom, the disciple cannot be equal to bodhisattva. The disciple with wisdom acquires the truth of the dharma body, but his corresponding body does not attain the truth. For the disciple who consolidates his conduct of practice, his corresponding body can attain the truth, but his dharma body cannot. Many disciples wrongly understand the illumination as above, and do not know their inadequate present outcome. That is the most significant concern in this dharma-ending age.

The disciple during this dharma-ending age has to enter all four forms of opening - realizing - enlightening - entering to get adequate corresponding body and dharma body, so that his acquisition of the truth could be perfectly realized. In the lucky kalpa, when the Blessed One has appeared in the world. He has taught:

"The disciple must have the parallelism of wisdom and virtue to be successful."

The disciple acquiring the truth can see immediately the direct retribution of his previous existence. At that time, the disciples often entered the right concentration of samadhi to meet the fairies and deities and they communicate with each other according to their degrees of practice. In the Final Law Period to come, people live in misery and starvation, and the disciple practices according to his reason rather than to the sutra. Though some of them are studying the sutra, but the practice through reason is often guided by the consciousness-karma thus disoriented from the Buddha orthodox and they are erroneous in the truth of direct retribution of their previous existences. Consequently, in spite of a great number of disciples, the final result of their practice is still too little.

The practice way is unique, so the maha bodhisattvas have to look at the previous Buddhas' footprint to practice and rely on it to achieve their conduct vow. If the bodhisattva makes up his mind to realize what is difficult to realize, to hear what is hard to hear and to practice in a critical period when the practice of the dharma is contravened, he can then hope for success.

Following are the verses commemorating the dharma-ending age of this 20th century, despite countless spites and thorns, miseries and bitterness; He has appeared in Nha Trang City of the province of Khanh Hoa with his great compassion, great will and great courage to save living creatures.

I'm trying to row in the deep river,

Passing high mountains and deep forests.

From the bodhisattva to the Buddha

We are on the same path, following the same route.

In spite of the numerous ways and countless directions,

With intuition we can always realize the enlightened truth.

– T.V.

58. Scripture of the Heart Sutra of the Transcendental Wisdom Sealed and Indicated

For the Buddhist disciple, there is an extreme difficulty from the acquisition to the complete attainment of the truth. He has to practice the prajna in order to get the prajna mind.
The prajna mind is originally the constitution of Tathagata universally solemn and unique that does not mistake the Buddha form. Otherwise, acquiring the truth and being self-conceited, admitting the truth as a base of attachment, he would fall into the mistake of Buddha Form.
The Buddha does not have a form. the true enlightenment is the Buddha form itself.

– Supreme Sutra of Special Principle.

The Buddha path has the great responsibility of guiding mankind and the Four Species, teaching mankind and the Four Species to realize the chain of birth and death, and gradually practicing in order to escape out of the universe and master all dharma. Therefore, the “Heart Sutra of the Transcendental Wisdom” is said to be the sutra that helps the disciples to practice as follow:

“Seeing the self-satisfied bodhisattva is of the dharma sphere of the self-satisfied bodhisattva, yet to be the bodhisattva. If you consider yourself to be bodhisattva, you have to penetrate deeply in the perfect prajna for some time. Seeing clear that the five aggregates was empty, only recognizing all dharma and the dharma sphere of sufferings, you have to dissolve all sufferings.

Sariputra! From the Form, you should not reject the emptiness and from the emptiness, you should not reject the form. Because the form is recognized; therefore, it is empty, clearly recognize all are the form. All the feeling, thought, action and consciousness are recognition.

Sariputra! The recognized dharma is formless, but of enlightenment form. In the enlightenment form, there is no produce, no extermination, no defilement, no purity, no increase, and no decrease. Therefore, it is like in the air. Entering the form, feeling, thought, action and consciousness to the eye, ear, nose, tongue, body, mind, entering the form, sound, smell, taste, touch, and dharma: entering the eye, which is the limit, impatiently, entering the consciousness, that is also its limit. Enter the ignorance to demolish it, aiming to clear the ignorance, patiently, entering old age or death, nevertheless not yet knowing old age or death, but still understanding them. Enter the four noble truths, the suffering, the cause of the suffering, the extinction of the suffering, the path. Enter the knowledge aimed to comprehend it. Enter the attainment should not be clung to it. Entirely all must not be fixed and attached. The bodhisattvas have to comply with the prajna paramita, then their mind should not be hindered and nothing is terrorized (the mind should not hinder; if it has hindrance, then it could have the consolidation and is terrorized by all dharma). They do not attach the concept of Nirvana and kinds of the delusive Nirvana until completely accurate, seen and attested enlightenment, because dharma dhatu only is Nirvana. All Buddhas of the past, present and future have obtained complete wisdom and perfect enlightenment by relying on prajna paramita.

The intimate followers who are practicing the perfect prajna, when seen and attested the incantations of the great mantra, reaching the great brightness of mantra, entering the supreme mantra recognized them as equal, they are incantations, aiming to abolish all kinds of sufferings. these are sincere words, not deceiving.

Graciously! Graciously! Prajna paramita sutra is fortunately the old known handbook, guiding clearly and exactly all diligent disciples to attain enlightenment.

Until now I have openly shown what is clearly seen as clearly and exactly equal and called supreme rank. All disciples have to base on the perfect prajna paramita to be perfect.” –T.V.

Seeing a dharma limit, the disciple of high level of knowledge soon recognized the origin of that dharma limit. He has to speak, utilizing in such a fearless manner in order to understand it thoroughly and clearly that is to see the self-satisfaction. But the self-satisfaction is dharma of self-satisfaction, and the dharma of self-satisfaction is not yet bodhisattva.

To become bodhisattva according to the right way of the Buddhas, you have to penetrate deeply yourself thousands and thousands of times in the dharma sphere in order to offer to the Tathagata until clearness and exactly be attested self-satisfied. Every act in the dharma sphere is then judicious to know well the dharma body without attachment, clinging and obstruction to the dharma sphere. You would understand well the salvation of yourself and of others. You would then be clean in your thought to see the five aggregates: form, feeling, thought, action, and consciousness, which are all emptiness.

• The AGGREGATE FORM: Meaning all visible materials as the body.

• The AGGREGATE FEELING: Meaning the effect of feeling the things, the generation of sentiment from the scene.

• The AGGREGATE THOUGHT: Meaning the effect of imagining the things, the generation of the mind from the scene.

• The AGGREGATE ACTION: The effect of all such as the honesty and the evil, the good and the bad, the generation of the mind from the scene.

• The AGGREGATE CONSCIOUSNESS: Knowing how to distinguish the things, the generation of sentiments from the scene.

These five aggregates are only the two dharma of body and mind, which are usually permanent, but living creatures have to undergo sufferings, emptiness and impermanence because of their perversion. It is like a bubble of water, which is formed by the wind and then disappeares, insubstantial. It is the same for the joy and the sorrow, the happiness and the sufferings, the gain and the loss and have and have nots of living creatures. All of them are chimerical and immaterial, lying in the deep chasm of the dharma sphere. The generation of sentiments comes from the scenic. Once penetrating deeply in the dharma sphere, understanding thoroughly the five aggregates are empty, you could recognize that the form, the feeling, the thought the action and the consciousness are generated from a combination and became countless dharma and making living creatures undergo suffering. Knowing well the time when they are usually manifesting would help to relieve sufferings from the mind and reach to the end of suffering to dissolve all disasters.

– SARIPUTRA! In the emptiness, the form resulted from the simultaneously combined and assimilated. In the form, which has its longevity, the long or short reunion and the return to the emptiness, all dharma have naturally continued their combination from emptiness to fullness and from fullness to emptiness.

Therefore, we should not be attached to the form and reject the emptiness, and from the emptiness, we should not reject the form.

Because being generated from a combination, the form is originally the emptiness and the emptiness is originally the form. We should know how to dissolve correctly and judiciously with regard to sentiment and reason that is the clearness. That is the equality dharma itself, which is recognized the supreme equality and is no longer to attached to emptiness. The supreme equality dharma could naturally transform the universe and mankind, which are combined, from the emptiness to the fullness. It is the same for the feeling - thought - action - consciousness. Dissolving clearly the dharma sphere is precisely the formless, which is the enlightened form. In the enlightened form, all dharma are neither generated nor destroyed, needlessly using the limited eyes to see and yet without form you could still see, there are neither impurity nor purity, neither more nor less. Penetrating into the dharma spheres that are where you get your knowledge, don't be discouraged. Although having the sense of all dharma that is only the dharma sphere of consciousness, and still unable to solve the birth and death.

Penetrating into the ignorance to know clearly the ignorance and you would be free from ignorance. Penetrating deeply into the ignorance, like the formless in the dharma of impurity in order to fully comprehend the ignorance and clean off ignorance. You should have the solid will to know how to live in the golden years and the death; however, not yet getting old or dying, but still knowing well about them. With knowledge, you have to penetrate deeply into all dharma, going from the knowing to the understanding and fully comprehend, not to consider yourself too high. But you have to penetrate more and more deeply in the dharma sphere, and yet not to be attached to your acquisition after attaining the dharma. Don't be attached to all dharma spheres. Don't be fearful, when you have to solve a difficult dharma sphere, you should try many different means to solve it perfectly in order to overcome the obstacle. If you are timid and fearful, you will be caught in the fright and attached solidly to it. You will be terrorized by the even more difficult dharma, and unable to overcome and get out of the dharma sphere.

You should dissolve the dharma sphere completely, don't be clinging, thinking and falsely hoping, becoming perverse and believing your own knowledge to be the finality of nirvana. Comprehending fully the origin of the dharma sphere, the eternity is the Nirvana.

The Buddhas’ Three Dharma Elements of Ten Directions have practiced the perfect prajna paramita by this way without error and they could understand thoroughly the right knowledge, acquiring the supreme true enlightenment. Disciples realizing the perfect prajna in such a way are, at all times, able to communicate with the Buddha power and attain the fruit of the intimate followers with the Buddhas.

There are countless difficulties, 100 disciples who have acquired the truth, but there is only one who acquiring the unique truth could realize successfully the perfect truth, called the wonderful Buddhahood. Usually, all of these 100 disciples are in a hurry to proclaim that they are the Buddha, called the false claim of the Buddha form, easily to be mistaken.

After acquiring the truth, if you have continued to practice in order to produce abundant abilities and merits, every one of your thoughts, speech, breaths and small gestures are generating wonderful dharma called the great mantra. That is the level of Mahayana, able to dissolve ignorance, when reaching the great brightness of mantra that is the level of the unique career vehicle you would fully comprehend the Ignorance, and when reaching the Supreme Mantra that is the Supreme Vehicle, unceasingly aiming to eliminate all sufferings. This wonderful voice is ultimately excellent in the salvation of living creatures; it is unthinkable and very sincere.

Excellently! The Maha Prajna Paramita Sutra is a great opportunity, acting as a judicious magnetic needle, absolutely necessary for all disciples to attain full enlightenment. The enlightened one has to lean on all dharma to solve perfectly countless dharma in order to attain fully the Buddha hood.

– HIGH VIRTUOUS: Here is what I heard Long Hoa Chief Monk teaching at the Central Highness Assembly at number 6, Huynh Thuc Khang street, Nha Trang: The monk with sufficient abilities could see directly all dharma in four stages. By his joyful and detached great merit, in the presence of difficult situations, with the ascendant will that he could dissolve the attachment, based on his own nature to save himself and others. With his generous character called high virtuous.

– THE MOST VENERABLE: That is the disciple who could harmonize from the reason to the mind, never separated from his true nature, neither self consciousness nor self possessed. He knows how to lean on the Bodhisattvas and Buddhas to guide all faithful believers to the enlightenment. If there is a disciple who practices for the complete enlightenment, the most venerable should know to make use of the form and formless skillfully and perfectly, aiming to guide the faithful believer to the complete truth. The most venerable must be the one who would be able to help the high virtuous to get more and more abilities and merits.

The degrees of attainment in the Mahayana are awareness, great awareness and ultimate awareness, which is the highest. Those who acquired this truth are usually the founders with the capability of seeing directly the manifesting karma of living creatures, guiding living creatures to help them in an eternity of sincere sentiment, and making them understand thoroughly the truth and be enlightened.

57. The Supreme Middle Way

“I am the most stupid who have falsely hoped to carry the Buddha path to an erroneous way and affirmed it to be the practice for liberation. By curiosity, i have chosen only one between the noble and the rough, the good and the evil. I have believed that the noble is the Buddha path, and the good would create enlightenment, preferably practicing only in one aspect and giving up the other. Fortunately, if i have concentrated only on the good faculty, i could have wrongly practiced for the blessed reward. By admitting elegant gesture, perhaps, at the final outcome, i could have fallen into the fairy path.”

– T.V.

He has examined himself to remind of the erroneous habits of the disciples, practicing for liberation through wisdom, who have the conception that the noble is the goodness and everybody admires His sweet, gracious deeds. Those who have chosen the noble have to give up the rough that is the unwanted, the bad one. There are also some who have the conception to choose the good and hate the evil, believing the noble and the good to be the Buddha path. All of these above conceptions do not represent perfectly the supreme middle way because of focusing on only one aspect according to a fixed intention. They, therefore, could not lead to the door of liberation and fell into the fairy path.

“Wonderfully, today, i have just realized the supreme middle way, which is precisely the unique way that accepts both the good and the evil, the fullness and the emptiness, to get the absolute liberation from the duality, to regularize without errors. Actually, the mind and will in the Buddha Path are perfect and clear, it is relative in the suffering and absolute in the liberation vigorously, neither separation nor discrimination.” –T.V.

The supreme middle way is very necessary for the faithful disciple to solve all dharma the most judicious, rational and adequate way in the present life, and to understand the unification of the dharma and the life. It is the absolute way leading to the perfect attainment of the fruit of the achievement.

Dissolving all dharma in one way would be caught in the relativity, and not yet cleared. The following story shows clearly a memorable middle way for dissolution of all dharma.

One day, Long Hoa Chief Monk wanted to have a picture of “Lord Supreme Maitreya is Emptying His Haversack”. He ordered me to take care of it. Returning to Saigon, I met an artist and explained about the intention and significance of the picture. The artist drew it with a great labor and finished his work after one month. I brought the picture back to Nha Trang, feeling happy for completing the task and having offered a merit that might please Him, which was mainly to express my enthusiasm for the dharma. When the picture was hung, everybody paid nice compliments. About 30 minutes later, the disciple Phap Dung also presented another picture of “Lord Supreme Maitreya is Emptying His Haversack”. I thus knew that He had already ordered me to take care of the picture and at the same time, He also ordered Phap Dung to do the same.

When the second picture was hung, He said that the picture from Phap Dung was better, and now what were we going to do with yours, Phap Kha?

I then examined myself to see whether I still felt sadness, anger or grief in me. Fortunately, these species natures did not present in me at all, and I said: “Phap Dung's picture is the better one, we should keep it, and mine should be burnt." He kept silent. About 15 minutes later, He asked me again. I naturally replied: We should burn mine because having two pictures of the same character at the Central would produce discordance in the future. One hour later, returning from His private room, He asked me once again.

I continued to answer with a clear conscience without any anger. He then ordered to burn the picture. I was sincerely delighted because there remained now the only picture for a model.

The picture was burnt. He then said: “I attest you to enter the supreme middle way.”

“According to the scripture of the supreme middle way sealed-indicated by the blessed one in the lucky kalpa, the dogma of guide for the believers must be carried out with two sides, relative in the concordance, but absolute in the acquirement to be enlightened. It is measurelessly far from the millions of previous centuries and very close to this twentieth century, but I myself have mistaken. How could the disciples avoid what I have confusedly done.” –T.V.

This example implies that we have to examine impartially to be in concordance with the two sides, that is the relativity. Afterwards, choosing the better and giving up the other, that is the absolute. That is the most rational and judicious way. That manner of management is called the supreme middle way, the way to the liberation through wisdom.

Not dissolving it adequately and correctly, we are still mistaken. Before attaining enlightenment, nobody could be free from mistake, but for those who have shown the good will to practice for the dharma, they are joyfully detached, not acting for the sake of their own individuality and personality, and by that way they could be free from mistake. There are rarely those who are sincerely practicing for enlightenment, so they could not avoid mistakes in the middle way path for many lives, many lifetimes.

“Wonderfully! Nobly! The Supreme Blessed One, He has taught the supreme middle way path, one should not give up or take all the relative mistakes, thus involve with the conflict, fall into the deficiency or sufficiency together with many sufferings. They are only in discordance because of their differentiation. They are greedy because of their fullness and emptiness, they are doubtful because of their jealousy, that is the black and the white, the white and the black, the two ways of birth and death.” –T.V.

The Sakyamuni Buddha has always taught us the supreme middle way. The relativity is the wrong dharma. We have to be in concordance with the relativity to attain the absolute. That is the way of enlightenment. Leaving or taking, fullness or emptiness have and have not and deficiency or sufficiency all is the relativity, which give rise to discordance, greed, and doubt. That is the way of birth and death.

In the daily life, the concentration on realization of the supreme middle way would bring about perfect results.

“We have to patiently practice step by step, from one stage to another, being joyful and detached in presence of Impurity. Until one day, we could understand by ourselves the words of the Blessed One: kindness, compassion, and joyful detachment are our goal, my heart is generating itself the philanthropy to be assimilated with human beings.” –T.V.

Fulfilling it, that is the supreme middle way. The disciples have to recognize and dissolve judiciously dharma by dharma. If he preferred the purity, and rejected the impurity, not being joyful and detached, would create the obstruction, how he could have kindness and compassion. To have the kindness and compassion to help living creatures, one first must give up bad characters and habits. Compassion means to be rounded, capable of rolling everywhere. When a man was completely clean and free from living creatures’ nature, he could then help living creatures effectively. That is the kindness and compassion. Those who have kindness and compassion would have the sense of joyful detachment. The philanthropy would spontaneously originate from it.

Still living with attachment and obstruction, we could not have the kindness, compassion and joyful detachment. if we have not yet realized perfectly and clearly towards the purity and impurity, we still do not understand thoroughly kindness, compassion, and joyful detachment either.

“It is by well knowing your own nature that you could receive the emptiness universe of Tathagata eye store, being in accord with everything in everywhere to attain full enlightenment.” –T.V.

There are plenty of good and evil in the life, and the forms as well as formless are everywhere, we have to be in accord with them to understand in full detail the perfect truth in both sides of favor or unfavor and control the stupidity. Not attached to the dharma, but understanding it thoroughly, that is the penetration into the emptiness, into the Tathagata store to see and know all that is the Tathagata eye store, that belongs formless but we could still see it.

“The Buddhist Master has pondered at this point. He has then re-adjusted his robe, faced towards the eastbound and solemnly bowed down seven times. He has silently spoke with respect: Blessed Sir, the Supreme, you are precisely the Perfect Supreme Reverend for all, equal to thousands and millions of conducts, with countless and boundless merits of Buddha transferred to the right enlightenment. Therefore, under the vision of the Buddha, all are equal to Tathagata, without nature of discrimination, without impregnation of species, without attachment of right enlightenment, without base of clinging manner. I am now examining, on behalf of your honest order, preaching the dharma to save this generation and future generations to the posterity who would lean on the supreme middle way to practice and attain the entire truth of enlightenment.” –T.V.

After attaining the Buddhahood, Long Hoa Chief Monk incarnating Lord Supreme Maitreya Buddha has transferred the merits to the Buddhas. He has understood thoroughly that measureless abilities and merits are necessary to attain full enlightenment. Under the vision of the Buddhas, all are supreme Tathagata. There are no more an atom of distinction and objection, no more pollution from any species, no more attachment to enlightenment and leaving right concentration, no more attachment to the base, and yet the supreme middle way is appearing everywhere.

LONG HOA HIGHNESS ASSEMBLY, SECOND PERIOD

Category Archives: CHAPTER IV B_LONG HOA

66. Wonderfully! The Saint is the Sage! The Buddha Is Enlightened!