Someone proposed: Will there be a situation where someone has done a lot of meritorious deeds, but their rank in the examination is not high? This situation does exist, and it is quite common. Although they have done substantial Buddhist practices on the surface, we need to consider their intentions. For example, some people have organized many Dharma talks, promoted the teachings of H.H. the Third Dodrupchen Rinpoche, and performed countless meritorious deeds. However, at the same time, they violate precepts by recording Dharma teachings incorrectly, spreading wrong views, studying and incorporating teachings from external wrong paths, or giving incorrect teachings themselves. They may even deceive people in the name of spreading the Dharma, creating various negative actions. As a result, their good deeds are overshadowed, and they cannot pass the examination. Similarly, some people may appear to be actively engaged in Buddhist activities, promoting, praising, protecting, and upholding the Dharma, and working for the benefit of others. However, in reality, they are using the Dharma for their own personal gain and profit. Such individuals will not achieve good results in the examination. Furthermore, some people may have a deep understanding of Buddhist teachings, but they hold wrong views or engage in evil practices in certain aspects. Therefore, they will also not achieve a high rank in the examination. Additionally, those who oppress and belittle others, thinking highly of themselves, cannot be considered true Buddhists, regardless of their engagement in Buddhist activities. They will not attain any rank. On the other hand, if every good deed and practice is done for the benefit of others, with a compassionate attitude towards others, sincere devotion to the Buddha and Bodhisattvas, and a strict adherence to precepts, treating others as their own parents, and practicing genuinely without any pretense, they will definitely achieve a high rank in the examination. If they possess great compassion and a pure heart, their actions will be beneficial to sentient beings, rather than driven by selfish desires for fame and profit. Such practitioners will pass the examination for high ranks without a doubt. The final examination is a sacred examination, not a human examination. It is impartial, and no matter what cunning means the examinee may attempt, they will not be able to deceive or cheat. Only honesty, sincerity, genuine practice, genuine study of the Dharma, genuine acts of kindness, genuine effort, and genuine spiritual capacity, all for the benefit of sentient beings rather than self-gain, can pass the examination for high ranks. There is no problem with considering the examination based on the practitioner's moral qualities. However, those who engage in unethical behavior have no hope. They must possess a total sum of moral qualities in terms of body, speech, and mind.
Once again, it is reminded that besides the sacred moral ranks obtained through the Vajra Array, the blue ranks obtained through moral criteria should be carefully examined. It is important to determine which category and criteria were used for the examination, as different criteria can lead to different levels of achievement. In other words, individuals with the same rank may have different levels of realization and moral capacity, or they may have similar levels of realization but different ranks.
Regarding the examination for the first rank, there are also different criteria and levels of achievement based on moral qualities. Those who enter the examination based on moral qualities must go through the final examination of the Vajra Array. They must submit a written document clearly stating whether they belong to the first rank of the Vajra Array, Arhat, or Bodhisattva. On the other hand, the examination for the first rank based on moral criteria is determined by the final examination of the Eight Winds Array. There is no need to state one's level of realization, only the achievements in specific areas or criteria. If one has achieved the third rank based on moral criteria, they can choose to stop the examination for the first rank based on the Eight Winds Array and switch to the examination based on the Vajra Array. However, this must be clearly stated during the application process. If it was not stated before, it can be added now.
As for venerables, dharma kings, great living Buddhas, great masters, and great lay practitioners, regardless of their affiliation with any particular lineage, it is all illusory and unreal. This is because it is based on human-made factors and lacks accuracy. It cannot prove that they possess the titles and positions they claim, and that they are truly great Bodhisattvas or holy beings. The status of being a great Bodhisattva or holy being has nothing to do with names, titles, lineages, or positions. Whether they have any identity, they must go through the sacred examination to prove their rank. Only then can their achievements be solidly established, clearly indicating their level of realization and strengths and weaknesses. It is one hundred percent accurate and transparent. By using the 128 criteria of knowledge and insight, one can distinguish between right and wrong, correct and incorrect, and orthodox and heterodox. When considering moral qualities, it is about the overall quality of body, speech, and mind, and there are no such problems. Everyone should not blindly worship and idolize external identities and positions as great holy beings, in order to avoid being misled for a lifetime.
World Buddhist Association Headquarters
August 27, 2015
Source: https://www.wbahq.org/ch/hq-announcements/a20150111/