How big is the difference in achievement between the three stages of the Blue Button and the one stage of the Golden Button of the Vajra Wheel compared to the Sun and Moon Wheel? This question has been announced and illustrated before, but in order to make it clearer, let's answer it again.
The difference between the three stages of the Blue Button and the one stage of the Golden Button is both significant and insignificant. It is small in the sense that the Blue Button is only one step away from the Golden Button, and it is large in the sense that the Blue Button is ninety steps away from the Golden Button. The one stage of the Golden Button is achieved through the virtue of the holy virtue, while the majority of candidates for the three stages of the Blue Button are obtained through the virtue of the holy virtue. In short, one is derived from the overall structure of body, speech, and mind, while the other is based on certain aspects of the speech and behavior that conform to the holy virtue, or multiple aspects of the speech and behavior that conform to the holy virtue. Therefore, there is a wide range of variables between virtue and virtue. Take the example of the Blue Button being only one step away from the Golden Button. The reason is that the Blue Button is already very close to the virtue of the Golden Button in terms of cultivation. For example, in the practice of the Vajra Transformation Zen, as long as the crown is opened and the consciousness is introverted, one can achieve the three stages of the Blue Button. However, it is still ninety steps away from the Golden Button. If one can cultivate the arising sequence, which means that on the basis of opening the crown, the consciousness can freely enter and exit and be used, at this stage, it is at least eighty steps away from the Golden Button. If one can cultivate to the stage of perfect sequence, at this stage, it is only one step away from the Golden Button. In other words, in the practice of the Vajra Transformation Zen, one has not yet achieved the overall structure of virtue that is only one step away from the Golden Button. Because of this one step, one cannot obtain the Golden Button. However, when one achieves the perfect sequence of arising and perfection, one has reached the Golden Button, because there is no step missing. At this time, one can easily obtain the Golden Button. Similarly, from the first stage of the Golden Button to the second stage, the difference is one step to ninety steps, and from the second stage to the third stage, the difference is also one step to ninety steps. Therefore, both individuals have the same criteria and achieve the same level of attainment. The difference in achievement and level of difference between them is significant. Taking the example of the best stage of practice attained by Xirao Genden, when one achieves the arising sequence of the Vajra Transformation Zen, one has only achieved twenty percent of the cultivation, at the stage of arising sequence, which belongs to the nature of virtue, and is still eighty percent away from the virtue. This is just an analogy using the Vajra Transformation Zen, not only the Vajra Transformation Zen follows this principle, but also any practice of the Tathagata's Dharma, including the practice of precepts, can achieve different levels of attainment.
In summary, the level of achievement in the same practice and the same criteria is completely different, and the gap is very large. As for proving oneself to be a transcendent saint, an arhat, or a bodhisattva, one must pass through the Vajra Formation. Otherwise, one cannot accurately determine the identity of an arhat or a bodhisattva. Of course, one can also determine the true identity through the decision of the Vajra Dharma Mandala or the prophecy of a prophet. If you want to take the Vajra Formation, it is recommended to pass the final qualification of the Eight Winds Formation first, and then take the Vajra Formation, because this is good for the candidate. If the Vajra Formation fails, but the previous qualification of the Eight Winds Formation is still valid and will not be cancelled.
It should be noted that there are two types of Vajra Formation: "entry examination" and "direct examination". Those who apply for the Vajra Formation must apply for the Vajra Formation at the time of registration. Those who apply for "entry examination" can cancel if they do not want to take the examination, but those who apply for "direct examination" cannot cancel. Those who did not apply for the Vajra Formation at the time of registration will not be arranged for the examination. Those who did not apply for the Vajra Formation at the time of registration can now apply for it.
There are three ways to apply for the examination, and you can choose one when registering:
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I am a holy virtue of the Golden Button, or I am a reincarnation of an arhat or a bodhisattva, exempt from the examination of the four categories of criteria, and now apply for the Vajra Formation to prove my identity.
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I apply for the selection criteria and will take the examination of the Eight Winds Formation to achieve the three stages of the Blue Button, and then take the Vajra Formation.
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I apply for the selection criteria of the four categories.
As for the Blue Button Stage 2, it is not eligible to apply for the Vajra Formation, even if it is only one step away from the Blue Button Stage 3. However, to reach the Golden Button Stage 1, at least one hundred and one steps are still needed. Therefore, it does not have the qualification to apply for the Vajra Formation.
The examination of the Vajra Formation is mainly for the holy beings of the Golden Button or the arhats and bodhisattvas. It is recommended to pass the three stages of the Blue Button as a backup before taking the Vajra Formation. If the Vajra Formation has not been taken, at least the certificate and robe of the three stages of the Blue Button have been obtained.
Some people despise the Blue Button Stage 1, which is a wrong view. Being able to achieve the Blue Button Stage 1 is already one in a thousand. It is much higher than those who have not passed the examination and become kings, living Buddhas, or masters. The criteria they have achieved are models of learning and growth, while the criteria of those who have not passed are lacking in virtue.
World Buddhist Headquarters International
August 23, 2015