Since the announcement of the Holy Virtue Exam by the United International World Buddhist Headquarters this year, the Third World Great Sage Qiang Buddha has seen our announcement and praised us for selflessly guarding the qualifications and distinguishing between right and wrong for practitioners. This is truly the behavior of practicing the Bodhi path. However, the Third World Great Sage Qiang Buddha also criticized us severely, saying, "Most of the holy virtues you have obtained are not even as good as ordinary people who do not practice. These people are still proud and consider themselves as great beings, even though they are actually insignificant. This is the result of your lax standards and lowering of standards. The ranks and identities of the holy virtues you list are unclear and do not have a specific name. You do not clearly explain the problems, only half of them, which easily misleads sentient beings. For example, in the practice of Buddhism, the emphasis is on not doing evil, practicing good deeds, selflessly benefiting sentient beings, and practicing the four immeasurable minds and the Bodhisattva path. But you support things like fighting and displaying supernatural powers, which leads practitioners to mistake magical powers for Buddhism. If everyone is like this, the teachings of Buddhism will be completely distorted, and the world will be filled with confusion between true and false gods, and the trend of being brave and ruthless. At that time, will the compassionate and beneficial true path of Shakyamuni Buddha still exist? Of course, you will say that what we are using is the demon-subduing method, the vajra method, the true Dharma of the Tathagata, and has nothing to do with evil methods. But you do not mention the transmission and origin, and do not clearly explain what the true Dharma of the Tathagata is. What's more, you have forgotten one thing. Many of the so-called holy virtues you have recruited, even if they use the true Dharma, can become evil that harms sentient beings, because they do not understand the scriptures and vinaya, and they are completely detached from the practice of "Liberation Great Seal". They have fallen into the category of false practitioners who have many of the 128 false views, just like a vicious habitual criminal. If you give him a sharp knife, will he use it to cook and serve others, or will he use it to harm others? Why haven't the masters and lamas of the United International World Buddhist Headquarters paid attention to this direction? If everyone practices such methods, will there still be the auspicious realm of the great compassion and bodhicitta? Don't forget, we are humble practitioners, without any ability, without any skills, without any pride, only self-reflection: I am lacking, I am incapable, I am not serving sentient beings enough. How can I benefit sentient beings, how can I help others, how can I endure humiliation and bear heavy burdens, how can I not fall into the 128 false views, and walk the path of bodhi to achieve enlightenment. If every practitioner is like this, the world will be filled with auspiciousness, the Dharma realm will flourish, and the radiance of the Buddha will increase. This is the authentic path of Buddhism. Of course, you have not thought about these things for a while, and I don't blame you. In fact, Shakyamuni Buddha often mentioned incredible supernatural feats in the sutras, and the patriarchs have also left behind many miraculous cases. However, it must be clear that these are encouraged for the benefit of sentient beings, not the path that liberation seeks. They are obstacles to the attainment of ego. Why is this? For ordinary practitioners, attachment, greed, enjoyment, increasing self-views, and counting other people's treasures are the reasons! Of course, I myself do not have those miraculous abilities, but I must say that the practice principles I talk about in my Dharma voice must be learned. "Liberation Great Seal," "The True Meaning of the Heart Sutra," and "What is Practice" are also the primary practices that Buddhist practitioners must deeply engage in. As for the "Lotus Sutra," it is not understandable by ordinary people, just like the "Diamond Sutra." Many so-called experts only know how to speak in mysterious words, but they have no realization or certification."
In view of the Buddha's teachings, our holy virtues hereby repent to the Buddhas of the ten directions, and we must admit that we are indeed as criticized by the Great Sage Qiang Buddha. For example, we have not been strict in our standards, and we have lowered the standards of the exam in order to benefit sentient beings. This difficult problem has not been resolved yet. However, we have analyzed that at least those who have passed the holy virtue exam are more genuine than those who have not passed or have not taken the exam. This can be considered as our effort and guarding for practitioners. However, practitioners need to examine what they have taken the exam for in order to understand which aspect they have achieved higher. This is very important.
The holy virtues admitted to the exam are divided into the Vajra Wheel (blue button) and the Sun and Moon Wheel (gold button). In order to correct our unclear behavior, we have now given names to the different levels of the Vajra Wheel holy virtues: the first level of the Vajra Wheel blue button is officially named "Xing De," which means the practice of holy virtues has begun; the second level of the Vajra Wheel blue button is officially named "Zeng De," which means increasing one's holy virtues based on practice; the third level of the Vajra Wheel blue button is officially named "Run De," which means being unattached to merits and fully rounded on the basis of increase. As long as one of these three categories is achieved in any of the four categories, one can obtain the holy virtue. If multiple categories in the four categories are achieved, it will be easier to obtain a one-star Sun and Moon Wheel gold button holy virtue.
At the same time, everyone should be clear that the achievements of holy virtues at the same level and stage can vary greatly. Take "Xing De" as an example. It depends on what kind of holy virtue certificate was obtained through the exam. For example, if all three living Buddhas pass the "Xing De" level, one of them practices the holy virtue of conduct, using their selflessness to help and save those in need, using up all the funds they have accumulated for the benefit of others, and feeling happy when they see others being saved. The second person also practices the holy virtue of conduct, but helps sentient beings in their suffering by giving alms of clothing, food, and money. The third person practices the holy virtue of the path, using their own level of attainment to engage in a contest with others, defeating them, and feeling superior. These three holy virtues should be considered higher than the second and third ones, but this is not a 100% accurate judgment, because the depth and breadth of these three aspects are not equal. It is fundamentally impossible for humans to accurately judge. Therefore, in the end, we will implement a "holy examination" for the examinees, and let the main altar masters and protectors accurately determine the weight and level of these three aspects. Perhaps you think that by passing these three aspects, you can obtain the holy virtue certificate? I ask you in return: Aren't these three aspects the behavior of the holy ones? Can you achieve one of the three aspects of "Xing De"? In the current Dharma-ending period, it is not easy to pass the four categories and obtain the great holy virtues of the four categories. Only the Buddha and the great enlightened bodhisattvas have such attainments. Therefore, I inform the disciples of the Buddha that they must be clear about which category and which aspect they have passed in the "Xing De," "Zeng De," and "Run De" categories. This is extremely important. Let's take the example of Baden Lodewijk Xirao Gen. At that time, he took the exam for the Vajra Transformation Meditation and Opening the Crown Chakra in the Path and Conduct category. Vajra Transformation Meditation is a great Dharma. As long as one reaches the stage of manifesting the divine consciousness externally, one will obtain a three-star Vajra Wheel holy virtue. If he had chosen to take the exam for the holy virtue of conduct and the study of scriptures and teachings, he would have achieved at most 2-3%. If he had taken the exam for right and wrong views, he would have fallen into more than thirty false views. As long as he fell into three views, he would have fallen back to being an ordinary person. Therefore, at the moment of his death, if it were not for the salvation of Avalokitesvara Bodhisattva, he would have almost been dragged into hell. Fortunately, at the last moment, he heard the Dharma voice of the Qiang Buddha and awakened, sincerely repented, and changed from evil to good (he said this to Sangjie Rinpoche in person). At this time, he was saved by Avalokitesvara Bodhisattva and ascended to the Western Pure Land. Therefore, from this example, everyone should understand that there are different types of practices with the same level and stage of holy virtues.
Some people are concerned and ask if the power of the Vajra Formation is similar to that of hidden weapons and mechanical traps such as rolling stones, knives, guns, arrows, crossbows, quicksand, darts, and poisonous gas. Now I want to tell the practitioners who are about to take the exam that we do not use artificial hidden weapons or external methods. We use the legitimate formations of the Buddhist tradition. The main deity of the Eight Winds Formation is the Peacock King Tathagata, and the main deity of the Vajra Formation is Shakyamuni Buddha. Whether it is the Eight Winds Formation or the Vajra Formation, their power is extremely powerful, but they are the true Dharma of the Tathagata, coming from the invisible and intangible void. We will not use the terrifying and harmful tricks of the mundane world to treat sentient beings. That is the behavior of evil people. Let's take the Vajra Formation as an example. We strictly control it and only set up a force that accounts for 1/1000 of its original power. As long as the examinee burns their application documents at the entrance of the formation, the formation will naturally activate. However, when you stand at the entrance of the formation, everything appears normal and natural. When you take a step forward and enter the formation, you will immediately be subjected to the powerful force of the disintegration of the four elements. Or, you can stand outside the formation and feel nothing. As long as you reach your hand into the formation, you will also be immediately invaded by the powerful force of the disintegration of the four elements. The formation is set up on flat ground, and the walls and entrance of the formation are invisible. There are no visible boundaries. It is just a peaceful flat ground. The Vajra Formation has large and small formations. The large formation has an area of several acres, with a crystal platform in the center and a vajra seal placed on the platform. If a demonic person or an ordinary person impersonating an arhat or bodhisattva enters, the seal will fly up and emit the powerful force of the four elements of water, fire, wind, and earth, chasing and suppressing the physical body until it is subdued. At this time, only the main altar master can unlock the formation. We guarantee to the Buddhas of the ten directions that we do not have any intention or behavior to harm sentient beings. We will not set up a formation with 20% of its power, as that would harm sentient beings. The Great Sage Wangzha has specifically assured the Third World Great Sage Qiang Buddha that he will not lose his bodhicitta and will not have a trace of evil in his heart. The exam he presides over is to distinguish between true and false teachers for the benefit of sentient beings. Please rest assured, Buddha and Guru, he knows that he cannot bear the consequences of karma, so he dare not have the slightest mistake in karma.
Now we have started to voluntarily register for the Holy Virtue Exam at the United International World Buddhist Headquarters. Those who are interested in registering, please contact the United International World Buddhist Headquarters directly.
Note: When registering, please keep it simple and write down the Dharma name and secular name of the examinee. Specify whether you want to take the exam for the blue button holy virtue or the gold button holy virtue, or directly request to take the exam for arhat or bodhisattva. During the exam, based on your own achievements and assessment, you can request to cancel the entry for higher levels or request to be considered for a higher level. Please leave your phone number, email, and contact address when registering.
United International World Buddhist Headquarters
June 24, 2015