The "Brief Explanation of Evil Views and Wrong Views" published by the Office of the Third Dharmakaya Jampal Zangpo is personally taught by the Third Dharmakaya Jampal Zangpo. It encompasses the insights of Buddhist practice and is the supreme treasure for practitioners. It does not belong to any sect, is not part of the esoteric teachings, nor the exoteric teachings, nor the Pure Land sect or any other sect. It does not differentiate between Mahayana and Theravada. All Buddhists must advance on the path of enlightenment in their practice to achieve the growth of merit and wisdom and attain liberation. The one hundred twenty-eight evil and wrong views must never be violated, as they are the common views that all Buddhas and Bodhisattvas do not agree with. Anyone who agrees with them is committing an offense. Practitioners must rely on this discernment to verify their views. Any violation will inevitably lead to a lack of benefit in any practice, resulting in eternal samsara, and even falling into the three evil paths.
This view is beneficial for practitioners and poses no harm. Conversely, for the false practitioners, those with evil and wrong views, and the so-called great Dharma kings, great Rinpoches, and great masters who claim to represent Buddhism, it is like tearing off their scars, causing them pain. Why is this? One reason is that all false saints aim to deceive sentient beings for their wealth, harming their wisdom and lives without concern. Therefore, the teachings they present are bound to be evil and wrong views. The one hundred twenty-eight views will thoroughly reveal their true nature, allowing everyone to see that they appear as famous great saints but are actually evil people! Consequently, they will be filled with anger, struggle desperately, and inevitably retaliate crazily, even harboring deep hatred for the Third Dharmakaya Jampal Zangpo, concocting schemes and conspiracies, slandering this discernment of views, or fearing exposure of their evil and ugly behavior, using indirect tricks to attack the Third Dharmakaya Jampal Zangpo. Anyone who carefully observes will find that those attacking the Third Dharmakaya Jampal Zangpo or this discernment of views have all violated one hundred twenty-eight of these views. Another reason is that this discernment of views is bright, selfless, and purely beneficial to sentient beings. It is the absolute true Dharma of the Buddha, which will eradicate the evil deeds of demonic teachers and false saints. Therefore, they will definitely oppose and attack it to protect their selfish interests. Their attacks only prove that they are evil teachers and deceivers!
These attackers may foolishly say, "Our sect has nothing to do with these views." Remember, only the demonic and evil sects have nothing to do with these views. This is the discernment of views that encompasses all of Buddhism and is the truth of the cosmic law of cause and effect. Any sect that is Buddhist is related to it! This is the pure discernment of views that benefits the liberation of sentient beings, which is clear to everyone. The deeper one understands, the deeper one sees; the shallower one understands, the shallower one sees. These demonic attackers may also say, "This discernment of views is incorrect." Everyone should think carefully: Is it correct to uphold the interests of sentient beings' wisdom and lives, or to foster deception and plunder their wealth? Is it correct to go against the teachings of Shakyamuni Buddha, or to uphold the teachings of the Buddha? For example, having the realization of the ultimate truth and merely speaking theoretical concepts without realization, which is correct? Having true skill in the practice of the fire meditation and merely speaking about it without real skill, which is correct? We raise a few simple questions, and everyone can immediately understand: Is it correct to acknowledge breaking the precepts of the three vehicles? Is it correct to detach from the practice of the Bodhi mind? Is it correct to think that not all precepts need to be kept, or that one can falsely claim to be a Buddha or Bodhisattva while propagating the Dharma? Is it correct to lie and deceive sentient beings? Is it correct to assist the evil deeds of teachers while claiming to protect the Dharma? Is it correct to call oneself a Buddha or Bodhisattva? Is it correct for a monastic to eat meat? Is it correct to disregard the suffering of others while cutting off self-attachment? Is it correct to take money and give empowerments of the Dharma? Is it correct for a teacher to demand the property of disciples? Is it correct to think that great Bodhisattvas are not as powerful as mountain gods? Is it correct to consider those with the mind of a "Shentong" practitioner as high monks? Is it correct to regard Buddhist texts as inferior to high monks? Can one acknowledge that those who commit these sins are correct? Can one regard them as saints? Everyone must be clear that the Third Dharmakaya Jampal Zangpo has a pure and great compassionate Bodhi mind that benefits sentient beings; therefore, he only offers benefits and does not accept offerings from practitioners. Just based on this point, evil teachers and false saints cannot do this. They want to greedily take the offerings of others to benefit themselves, which is why they will inevitably harbor deep hatred for the Third Dharmakaya Jampal Zangpo. This is no longer a concept of heaven and earth but a distinction between light and darkness, nectar and poison! Always remember one thing: demons and Buddhas are opposites. Demons and deceivers aim to harm sentient beings, while Buddhas aim to protect them. Therefore, all demonic deceivers will inevitably crazily destroy the Buddha Dharma and oppose the selfless teachings of the Third Dharmakaya Jampal Zangpo that benefit sentient beings. They attempt to cover up their evil and wrong views through slanderous attacks to prevent everyone from seeing through them. However, you will clearly see that the attackers have definitely violated some of the one hundred twenty-eight views; otherwise, they would be saints and would praise the teachings of the Third Dharmakaya Jampal Zangpo on the "Brief Explanation of Evil Views and Wrong Views" as maintaining the true Dharma of the Tathagata and protecting the interests of sentient beings. Not to mention that the one hundred twenty-eight views encompass the teachings of the Tripitaka, just the strict adherence to the precepts of the three vehicles, persistence in the practice of the Bodhi mind, clear understanding of cause and effect, reciting scriptures with comprehension of their true meaning, and strictly upholding the six perfections are already the essence of the Tripitaka. Therefore, the one hundred twenty-eight views are the supreme treasure of the Buddha Dharma. Thus, all those who slander must be false saints, evil teachers, or deceivers and demons! I hope all good men and women will deeply study the discernment, establish correct knowledge and views, recognize and discern evil teachers and demons, promote the growth of merit and wisdom, and quickly realize Bodhi!
Office of the Third Dharmakaya Jampal Zangpo
August 25, 2009
Third Dharmakaya Jampal Zangpo#
Brief Explanation of Evil Views and Wrong Views#
(Excerpt from the teachings of the Third Dharmakaya Jampal Zangpo)#
What will I talk about today? I will teach the crucial key Dharma for achieving liberation. This time I must remind everyone that the Dharma I am teaching today is indeed important and cannot be ignored. Where is its importance? It relates to whether your study and practice of Buddhism can be beneficial, whether you can grow in merit and wisdom and achieve liberation, or fall into the three evil paths. Today’s topic is "Evil Views and Wrong Views." Anyone who practices Buddhism and commits even one evil view cannot achieve liberation, nor will they increase their merit and wisdom. Regardless of which sect or school you belong to, as long as you wish to be liberated from life and death and achieve liberation, you must not commit evil views and wrong views. If you commit an evil view but then repent and correct it immediately, there is no problem. The sin of wrong views is slightly lighter than that of evil views; however, even a slight violation of some clauses can cause problems, and committing two or three wrong views will also prevent achievement and benefit. This is a definite law that all Buddhists must follow to attain liberation and achieve the fruits of sainthood. This law is not fabricated by anyone; it is the law of cause and effect, the shared practice of the Buddhas and Bodhisattvas of the ten directions. Evil views and wrong views are a necessary and important part of the "Great Seal of Liberation." To prevent some people from misunderstanding or misinterpreting, I am personally explaining this today, which is a rough outline.
Evil views can be roughly defined as: "roughly defined" means that it does not encompass all evil views, but the main ones are included. As long as you do not commit evil views and wrong views, you will naturally become a great practitioner with correct knowledge and views on the path of Bodhi.
Each of the following clauses is marked with "acknowledge," meaning that as long as you acknowledge, agree with, or execute the following clauses, you have committed an evil view.
First, acknowledging spirits and deities as the masters of liberation. Considering spirits and deities as the masters we rely on for liberation, believing that these spirits and deities can save us from the suffering of birth, aging, sickness, and death, and thinking that only spirits and deities are the masters of our liberation. In fact, spirits and deities themselves have not attained liberation, so they are not the masters of liberation for practitioners of Buddhism.
Second, acknowledging supernatural powers as the goal of achievement. Believing that practicing Buddhism is for the purpose of attaining supernatural powers, and that obtaining supernatural powers is our ultimate goal, thinking that achieving supernatural powers means achieving liberation. It must be understood that supernatural powers and liberation are completely different matters; no matter how great the supernatural powers, they do not belong to the essence of liberation. Therefore, perfecting merit and wisdom, realizing the true nature of emptiness, and achieving freedom from birth and death are the true goals of achievement.
Third, acknowledging the breaking of the precepts of the three vehicles. Believing that the precepts of the three vehicles can be broken, and that under certain conditions or special practices, we can disregard the precepts of the three vehicles. It must be noted that under any conditions, the precepts of the three vehicles cannot be broken. Anyone, including high monks, saints, and kings, must adhere to them; otherwise, they are merely left-hand paths disguised in the robes of Buddhism.
Fourth, acknowledging detachment from the practice of the Bodhi mind. There are many methods of practice in Buddhism, and regardless of the method used, one must not detach from the Bodhi mind. As long as one detaches from the Bodhi mind, any practice is evil. Therefore, the most important aspect of practice is that one must not detach from the Bodhi mind and must not acknowledge those who detach from the Bodhi mind.
Fifth, acknowledging that not all precepts need to be kept. As long as you have received a certain precept, you must strictly adhere to it; every single one must be kept. You cannot think that you can only keep some of the precepts or that certain precepts can be disregarded. If you believe that the precepts do not need to be fully kept, this idea is not only evil but also wrong.
Sixth, acknowledging that propagating the Dharma allows one to falsely claim to be a Buddha or Bodhisattva. Believing that in order to propagate the Dharma, one can elevate their status by claiming to be a Buddha or Bodhisattva, or instructing disciples and friends to promote themselves as such. Any behavior or viewpoint of this kind is an evil view.
Seventh, acknowledging that common perceptions are real and not illusory. This is the ultimate truth; believing that all phenomena are real and not illusory, that relationships between people, objects, and events are all real, and that worldly phenomena are not impermanent but are real and unchanging, is an evil view.
Eighth, acknowledging that emptiness is independent of permanence. Believing that emptiness has nothing to do with worldly phenomena, that once one enters emptiness, all realities cease to exist, and that there is no reality of conditioned phenomena residing in emptiness, is an evil view. Realizing that emptiness does not separate from permanence, one understands that form is emptiness, and emptiness is form; the two do not obstruct each other, and the ultimate truth is that true emptiness and wondrous existence are inseparable.
Ninth, acknowledging that merely practicing methods without actual practice leads to liberation. Believing that as long as I learn a certain method today, I have succeeded, for example, thinking that I can perform rituals and control operations just by practicing the Vajra Body Transformation Meditation, or that I can eliminate obstacles through the practice of the fire meditation without needing to practice anything else. This is extremely evil.
Tenth, acknowledging that the Dharma body has a physical form. Our Tathagatagarbha, or true mind, refers to the Dharma body, which is one of the three bodies of the Buddha. Describing the Dharma body as having a physical form, size, color, or any sense of clarity, tranquility, or pleasure is an evil view.
Eleventh, acknowledging that relying on the power of the Buddha to do bad things is not a crime. Believing that relying on one's own power of practice, with the blessings of all Buddhas and Bodhisattvas, means that doing bad things is not a crime because the Buddhas and Bodhisattvas will immediately eliminate it.
Twelfth, acknowledging that cutting off self-attachment means severing parental bonds. In order to cut off self-attachment, one may disregard their relationship with their parents, or when wanting to become a monastic, they ignore their parents' feelings, thinking that this is a behavior of cutting off self-attachment. In fact, this kind of disobedience and unfilial behavior is an evil view. Cutting off self-attachment should benefit and care for sentient beings, putting one's own interests second, rather than disregarding parental feelings and severing the relationship with parents.
Thirteenth, acknowledging that doing good deeds equates to attaining saintly nirvana. Believing that as long as we do good deeds, everything benefits sentient beings, we have already attained the saintly nirvana and have become Buddhas and Bodhisattvas. It must be understood that doing good deeds is a form of offering, resulting in worldly merit due to cause and effect. Saintly nirvana is about realizing the state of sainthood, which requires truly liberating oneself from birth and death and achieving the state of non-action. Therefore, believing that doing good deeds alone leads to saintly nirvana is an evil view. It must be understood that in addition to doing good deeds, one must also combine the practice of non-action to attain saintly nirvana; there is no other way.
Fourteenth, acknowledging that lacking great compassionate Bodhi mind actions makes one a Bodhisattva. In this society, there are various Dharma kings, Rinpoches, masters, and great masters. Some of them do not possess the Bodhi mind or Bodhi actions, but due to certain promotions, they portray themselves as great Bodhisattvas, which is actually false sainthood. Therefore, those without a great compassionate Bodhi mind, regardless of their status, are not Bodhisattvas. Acknowledging those without a great compassionate Bodhi mind as Bodhisattvas is an evil view.
Fifteenth, acknowledging that not understanding cause and effect leads to reliance on fortune-telling and luck. Not understanding or believing in cause and effect, denying it, and believing in fortune-telling and luck is an evil view. It must be known that all things and phenomena are based on cause and effect.
Sixteenth, acknowledging that empty truths are disconnected from actual practice. This situation is more common in exoteric teachings, but it also exists in esoteric teachings. Especially now, many people in society like to talk about empty truths, such as the understanding of Zen, the self-nature of all phenomena being empty, the idea of non-attachment, and the notion of naturalness without coming or going. They elaborate on these theories in a grandiose manner, especially by referencing the "Platform Sutra," "Diamond Sutra," and "Prajnaparamita," discussing a lot of empty truths without engaging in actual practice, failing to inform sentient beings how to implement the path and the actions of Bodhi. There are too many such people, which is a serious violation of cause and effect. The empty principles of Buddhism can be discussed, but they are merely theoretical and do not solve the problem of birth and death. Therefore, Shakyamuni Buddha taught us how to practice, and practice transforms cause and effect to truly realize the states described in those teachings. Thus, anyone who acknowledges empty truths while being disconnected from actual practice is an evil person with evil views.
Seventeenth, acknowledging that the six realms of samsara are mere legends. Regarding the six realms of heaven, asuras, humans, hells, animals, and hungry ghosts as mere legendary existences that are not real, believing that ghosts do not exist and that the six realms do not exist. As long as one holds this view, it leads to the belief that all cause and effect are empty and false, which is untenable. It must be understood that Shakyamuni Buddha stated that the six realms of samsara are real and not illusory, and the suffering of birth, aging, sickness, and death, along with the five impurities of the world, are realities that everyone experiences in their current lives. Is this not the case? The fact is that if one denies samsara, they are opposing the Buddha. One can describe the world of suffering as a pure land, but this analogy is misleading. Indeed, some people wish to transform the world of suffering into a pure land, which is a good intention, guiding everyone to do good deeds, but if one believes that this world can become a true pure land, it contradicts the Buddha's teachings. No method can change the laws of cause and effect in the world of samsara; any result produced in any form is not a pure land. The world is the world, and the pure land is the pure land, completely distinct, with a clear separation between the sacred and the mundane. The pure land is uncreated and unending, where thoughts of clothing and food are fulfilled without impermanence. In the so-called worldly pure land, there is a complete presence of the suffering of birth, aging, sickness, and death, where one may desire clothing but find none, and may wish for food but cannot obtain it, needing to labor for sustenance. In this world, one may wish to avoid birth, aging, sickness, and death, but these are real and present. No matter what methods are employed, the results will ultimately reflect the impermanence of the cycle of birth and death. No wise person can escape the five impurities of suffering, as this is the inevitable law of the six realms of samsara. Therefore, the six realms of samsara do exist.
Eighteenth, acknowledging that great lamas and monks are inherently virtuous. As soon as one encounters a great lama or monk, they assume that this person is a holy monk or great saint. What defines a great lama or monk? It is someone who is very famous or a certain high monk who shocks the world, and they are deemed to be a great saint. In fact, these individuals may or may not be saints, and some very famous Buddhist kings may actually be ordinary beings.
Nineteenth, acknowledging that personal interests outweigh the Dharma. When personal interests conflict with the Dharma, do you choose the Dharma or your interests? If you regard personal interests as superior to the Dharma, you hold an evil view. Interests cannot surpass the Dharma; the Dharma is the supreme treasure, and one should prefer to sacrifice their life rather than the Dharma.
Twentieth, acknowledging that reciting liberation mantras absolves killing. Believing that by reciting liberation mantras, we can liberate sentient beings, including those we have killed, and that as long as they are dead, we can recite the mantras to liberate them, is incorrect. If you intentionally recite liberation mantras while killing, it will not lead to liberation, and the sin is very great. Therefore, believing that one can recite liberation mantras while killing is devoid of merit and only brings about negative karma.
Twenty-first, acknowledging that the root teacher can act against the Dharma. The root teacher refers to the one who possesses both the qualities of a saint and the Bodhi mind. If the root teacher has committed any of the one hundred twenty-eight evil or wrong views, then whatever they decide, you must not follow or assist in their evil actions. If the root teacher has committed any of the one hundred twenty-eight views, regardless of whether they are a king or a revered master, they have already become an evil teacher. Therefore, you must not comply with or assist in their evil actions. If you continue to follow an evil teacher, no matter what practice you engage in, you will not benefit.
Twenty-second, acknowledging that respecting the Buddha and the teacher while being unfilial to parents. Some people show great respect to their teachers and the Buddhas and Bodhisattvas, but they speak harshly to their parents, act against them, and are unfilial, even going so far as to ignore their parents. This is an evil view.
Twenty-third, acknowledging that status and identity are more important than the essence of the Dharma. Some high-ranking individuals, even those who claim to be the world's top Dharma kings, Rinpoches, and great masters, may speak erroneous teachings. If we do not discern based on the correct essence of the Dharma, but merely because of their status, we fall into an evil view.
Twenty-fourth, acknowledging that sentient beings are fallen Buddhas. Some people claim that sentient beings are Buddhas who have fallen due to ignorance and afflictions. This is a misunderstanding of the Dharma. Sentient beings are sentient beings, and they have never been Buddhas. They are surrounded by the afflictions of birth, aging, sickness, and death, but all sentient beings possess Buddha nature. Through proper practice, they can attain Buddhahood. It must be understood that sentient beings are not fallen Buddhas. If sentient beings were fallen Buddhas, when did Shakyamuni Buddha fall into sentient existence?
Twenty-fifth, acknowledging that mixing Buddhist teachings with external paths is acceptable. This situation is quite common, where proper Buddhist teachings are mixed with external paths. There are many types of external paths, such as auspicious days, yin-yang feng shui, talismans, seeking deities, fortune-telling, witchcraft, and nurturing spirits. Mixing these with Buddhist teachings is evil.
Twenty-sixth, acknowledging that cause and effect are illusory and unreal. Some people believe that cause and effect do not exist, that there is no need to fear, and that there will be no retribution. As long as one does bad things without anyone knowing, it is fine; in short, they believe there is no cause and effect. Remember, as long as you acknowledge that cause and effect are illusory and unreal, you hold an evil view.
Twenty-seventh, acknowledging that strange and supernatural phenomena are the Dharma's supernatural powers. There are many strange and supernatural phenomena in this world, left-hand paths, and deceptive words that confuse sentient beings and create negative karma. These are not the supernatural powers of the Dharma; they are evil paths.
Twenty-eighth, acknowledging that having learned the great Dharma means one is a great saint. Some people believe that if a certain teacher has received great Dharma empowerment and learned the great Dharma, they must be a great saint. This is incorrect; having this viewpoint leads to the evil path. A teacher who has learned the great Dharma does not necessarily practice it well; one must examine whether this teacher has committed any of the one hundred twenty-eight evil or wrong views. Therefore, one cannot assume that just because they have learned the great Dharma, they are a great saint. A great saint is someone who has realized through actual practice.
Twenty-ninth, acknowledging that practice can be postponed until tomorrow. Many people think, "I am tired today, so I won't practice; I will do it tomorrow." Or they say, "I will play today and do my homework tomorrow." Anyone with this thought has already planted the seeds of falling into samsara and not achieving liberation. Remember this: this is the seed of falling. Practice cannot be postponed until tomorrow; otherwise, it leads to evil views.
Thirtieth, acknowledging that teachers who lie to deceive sentient beings are acceptable. Some teachers deceive sentient beings with lies, claiming it is skillful means. Teachers who engage in such behavior have entered into evil views, and those who agree are also holding evil views.
Thirty-first, acknowledging that intentionally lying to the root teacher will yield benefits. Anyone who intentionally lies to their root teacher, deceiving them, or when asked by the teacher, only partially discloses the truth, thinking that this is not a big deal, is holding an evil view. In fact, as long as you lie to the teacher, you will not receive any benefit; any practice of the Dharma will not be effective because the main deity, protectors, etc., will not bless you.
Thirty-second, acknowledging that practitioners without the Bodhi mind can possess supernatural powers. There are practitioners or yogis who have great supernatural powers but lack the Bodhi mind. Anyone who acknowledges those without the Bodhi mind as having supernatural powers has fallen into evil views.
Thirty-third, acknowledging that a teacher or layperson without precepts is still a great monk. Some Rinpoches, masters, or laypeople have not received precepts, or even if they have received them, they do not keep them. This is a false appearance of a Rinpoches, master, or layperson. Therefore, all Rinpoches, masters, and laypeople must have received the appropriate precepts and must keep them according to the Dharma.
Thirty-fourth, acknowledging that assisting an evil teacher's wrongdoing is protecting the Dharma. Some disciples, whose root teacher or their teacher has engaged in evil actions that violate Buddhist laws, not only do not leave but instead assist this teacher in committing acts that violate the one hundred twenty-eight evil and wrong views, thinking they are protecting the Dharma. This is an evil view.
Thirty-fifth, acknowledging that relying on a confused teacher who does not understand the Dharma is acceptable. This means relying on a confused teacher who does not understand the Dharma. When a disciple discovers the faults of this teacher, they do not leave quickly to seek a truly qualified teacher who teaches the Dharma correctly. Instead, they continue to follow the confused teacher, which plants the seeds of lifelong downfall. At this moment, one should immediately seek a good teacher and true virtue; otherwise, they will inevitably fall into the three evil paths.
Thirty-sixth, acknowledging that having a calculative mindset in giving. Everything we do must not become a calculative mindset. Once you do something, it is done; once it is finished, forget it. One must form a natural essence of goodness and compassion, not intentionally display compassion. Therefore, if you acknowledge that you have a calculative mindset in giving, you will fall into the realm of worldly merit, only enjoying limited and quantifiable merit, and will never become a saint.
Thirty-seventh, acknowledging that misrepresenting teachings without public repentance is acceptable. Some people have misrepresented the teachings but still cling to their ego and do not publicly repent, saying privately, "I have corrected it." This is not acceptable; a true practitioner must publicly repent immediately after misrepresenting the teachings because what you seek is achievement, not ego. You do not want to fall into the evil paths, disguised as a being of the animal or hungry ghost realms.
Thirty-eighth, acknowledging that claiming to be a Buddha or Bodhisattva to disciples is acceptable. Claiming to be a reincarnation of a great virtue or a Buddha or Bodhisattva to disciples is deceitful. If there is a legitimate certificate, it is reasonable, but it must be treated with humility and not boastful; otherwise, it is still an ordinary mindset. If there is no legitimate certificate, one cannot make wild claims, as this will lead to severe negative karma.
The above discusses evil views, which are not only erroneous understandings but also extremely malicious. Remember, this Dharma cannot be blocked; the whole world is learning, and they will copy from the "Iron Case Record." Only by sincerely and earnestly practicing Buddhism and benefiting all sentient beings can one become a great virtue and a great master, just like our three great virtues, with the door wide open, the mind free, and even the ability to use external forces for practice, achieving realization without obstruction, seeing the true nature, and attaining complete liberation, among other realizations, while remaining humble.
Be especially careful; if you violate any of the above evil views and do not deeply repent and correct them immediately, regardless of your status, even if you are a patriarch, king, or revered one, all practices will be ineffective, and you may fall into the evil paths. Even if you claim to be a great Bodhisattva, it will not work; that is a false great Bodhisattva. If a true great Bodhisattva realizes they are wrong, they will immediately say, "I am very wrong; I repent to all Buddhas and disciples!" Because they are bright and untainted. Therefore, regardless of status, if one commits evil views and does not repent, all practices will be ineffective, and there will be no realization of the Dharma. Why do I mention the term "realization of the Dharma"? The reason is that many people have told me to pass on a skill to them, to teach them a method to subdue sentient beings. Such Rinpoches and masters are extremely naive! Whether the realization of the Dharma can be manifested is under the control of the protectors. When you commit these evil views, the protectors see you as a bad person and have long recorded your offenses. One day, they will help impermanence catch you. How can you greedily seek any realization of the Dharma? They cannot help you deceive! In the Buddha Dharma, there is only the pure, flawless, and selfless Bodhi realm; there is no chance of obtaining any power or magical ability through luck. The Buddhas and Bodhisattvas will not give you anything. It is not that I do not give you; even if you learn the rituals, you cannot practice them, especially if your intentions are not good, trying to "subdue" sentient beings. Be clear: you cannot use subduing methods on sentient beings; you must show great compassion to sentient beings. I feel very ashamed; I have no realization of the Dharma, just as I told the initial Rinpoches that your fire meditation is remarkable and opened my eyes. I do not have your ability, but I hope not to see you display your fire meditation again; I hope to see you demonstrate your great compassionate Bodhi heart. Without the Bodhi mind, everything lacks correct intention and benefit. As long as you commit any of the evil views and do not repent or thoroughly correct them, not only will you lack realization of the Dharma, but you will also remain in samsara forever, and those who are more serious will inevitably fall into the three evil paths! This includes those who associate with the offenders; if they see that the other party has committed offenses and does not repent, if they do not leave, they will also share the same negative karma. Those who associate with offenders, whether they are their disciples or fellow practitioners, must be aware that if they discover the other party has committed an offense and they do not correct it or repent, and they continue to associate with them, they will incur the same negative karma. This is very serious. If the teacher has not committed any of the one hundred twenty-eight evil or wrong views, this person undoubtedly belongs to the category of a saintly teacher. Disciples should approach them with the utmost sincerity and respect, guiding others to rely on this teacher, and you will accumulate immeasurable merit. If the disciple has not committed any of the one hundred twenty-eight views, they will possess the qualities of a saintly teacher, ensuring their own achievement and benefiting others as a role model.
The teachings mentioned above are based on the pure and selfless Bodhi mind that benefits sentient beings, ensuring that the teacher cares for sentient beings and increases their merit and wisdom. There is only the Dharma that follows the teachings, with no personal gain or sectarian bias. All Buddhist disciples should thus subdue their minds and recognize this.
Next, I will discuss wrong views. Wrong views are slightly lighter than evil views, but if two or three are committed, depending on the severity, the consequences are almost the same as those of evil views. If one commits a lighter clause, it may not be so serious; however, if the clause committed is heavier, the consequences are also severe. Therefore, this should not be overlooked.
Wrong views can be roughly defined as: "roughly defined" means that it does not encompass all wrong views, but the main points are included.
First, acknowledging that intention-based practice is meditation. Some great practitioners have committed this error. I mean true great practitioners; even ancient masters have made this mistake, at least in terms of verbal offenses. They often speak of the meditation of the Bodhi mind, the meditation of the four immeasurables, and the meditation of the ten good deeds. If the four immeasurables, Bodhi mind, and ten good deeds are practiced through meditation from the beginning, that is false practice. Meditation is an empty concept; what is sought is non-attachment and returning to the essence. This has lost the essence of the Bodhi fruit. Therefore, one must not dwell in meditation but rather in intention-based practice, turning and holding fixed ideas into action, locking one's awareness into behavior, and implementing the work of benefiting sentient beings, performing the visualizations of the Dharma, and engaging in specific words and actions. This is called intention-based practice. Only when intention-based practice is perfected can one transition into the state of non-attachment and enter meditation, moving from meditation into concentration, thus achieving the non-duality of emptiness and existence.
Second, acknowledging that sitting meditation is practice. Some people sit in meditation and claim they are practicing. Sitting in meditation is not practice; it is merely sitting in meditation to experience the flavor of one's own nature, reaching realization through body and observation to understand the truth of seeing one's nature. Some may not even experience this. Or they may try to experience the ultimate truth of the Dharma, but some may not even reach that. True practice is a completely different matter; sitting in meditation is less than one-tenth of practice. In terms of the six perfections, it is only one-sixth, with five parts still unaddressed. Practice requires facing sentient beings, confronting the mind, and acting according to the Buddha's teachings.
Third, acknowledging that forming hand seals and reciting mantras constitutes practice. Some people form hand seals and recite mantras, claiming they are practicing. This is incorrect; it does not represent practice. Any practice must include mantras, hand seals, implements, visualizations, direction, time, and the complete process outlined in the Dharma texts.
Fourth, acknowledging that practicing methods is equivalent to practicing. Treating practicing methods as practice is a wrong view. Practicing methods is merely practicing methods; it is not practice. True practice involves the implementation of the great compassionate Bodhi mind, precepts, and so on.
Fifth, acknowledging that studying scriptures equates to practice. Some people spend all day studying scriptures, memorizing them thoroughly, and claim they are practicing Buddhism. This is incorrect; this is a scholar of Buddhism, not a practitioner. This view cannot be accepted. The term "acknowledge" includes both one's own perspective and agreement with others; both are included and are wrong views.
Sixth, acknowledging that falling into evil and wrong views can still lead to successful practice. If one has already fallen into evil and wrong views, believing that they can still achieve success in practice is impossible. It is not possible to simply stretch out a hand and have the mooncake fall from the sky, nor can one command the heavenly dragons and eight divisions to appear. This is impossible; it does not exist. As long as you fall into evil and wrong views, your practice will not succeed; even if it does, it will be lost. There are two Rinpoches who are living examples. One of them had a good foundation in Buddhism, so he requested empowerment in the "Great Seal of Liberation" meditation. As a result, he received it but could not enter the state of non-duality of emptiness and existence. In desperation, he switched to receiving empowerment from the White Wealth Deity, but he still could not achieve the generation stage. The other one had already achieved a temperature of one hundred sixty-three degrees in the fire meditation, but strangely, day by day, the temperature decreased, and within half a year, he lost everything, returning to an ordinary state. These two Rinpoches found the reasons for their failures, which were due to committing evil and wrong views. One of them immediately corrected himself, but when he received empowerment again, it still did not succeed. He kept searching and found three more faults; he did not repent thoroughly, and thus he did not succeed. Finally, after a deep and thorough repentance, he received empowerment, and his generation stage succeeded. As for the second Rinpoches, after he thoroughly repented, his fire meditation miraculously began to rise again, day by day, in his heart, wind, and five wheels, and in the secret wheel. Thus, slowly, his fire meditation was restored. Just based on these two examples, it is clear that anyone who falls into evil and wrong views cannot hope to achieve any realization of the Dharma.
Seventh, acknowledging that a teacher can make unreasonable demands of disciples. Many great practitioners have committed this error, seeing themselves as extraordinary, believing that disciples must conform to their demands to be in harmony with the three aspects of practice. In fact, this kind of great practitioner is selfish and has no realization. They may rely on the erroneous teachings of ancient masters, but any regulations based on ancient masters are incorrect. A teacher has no right to make unreasonable demands of disciples. If the teacher is a saint, they must teach according to the Dharma and cannot cause any misunderstanding that harms the disciples' bodies and minds. A saintly teacher must use moral and selfless means to guide sentient beings. Anyone who believes that a teacher can make unreasonable demands of disciples holds an erroneous view. There is only one situation where a teacher can test a disciple's potential based on the Dharma, and that is when they can adopt special methods to verify the disciple, but the essence must be one of great compassion and concern for the disciple's future, not for the teacher's personal gain. Moreover, this testing must be conducted by a saint who has at least achieved the highest level of the two supreme stages of the Vajra power, such as Master Marpa testing Milarepa.
Eighth, acknowledging that one should not inform sentient beings of evil teachings. When witnessing others spreading evil teachings that harm sentient beings, one may think only of their own practice, believing, "If they are not me, then I will not speak up; I must focus on my own practice." This perspective is incorrect. One must do their utmost to stop evil teachings and inform the affected sentient beings: "What you are accepting is an evil teaching, which contradicts the scriptures. Our teacher, the Third Dharmakaya Jampal Zangpo, does not teach this." Remember this: whenever you see someone spreading evil teachings, you must help sentient beings understand and prevent their evil teachings from harming more beings. However, if the criticisms are directed at you, then you should practice self-restraint and not speak out.
Ninth, acknowledging that one does not need to practice to seek blessings for healing. Believing that one does not need to practice, but can rely on the Buddhas, Bodhisattvas, or teachers for blessings to heal their illnesses, is incorrect. One must practice; after practicing, they can seek blessings, and at the same time, they must take medicine for healing.
Tenth, acknowledging that Buddhist pills can cure all diseases. Believing that longevity pills, treasure pills, great treasure pills, Vajra pills, nectar pills, and other pills can cure all diseases is nonsense and cannot be acknowledged. This contradicts the law of cause and effect. As long as you acknowledge this, you fall into wrong views. Indeed, I have many types of pills, and they are all genuine; the true great sacred pills indeed have great blessing power, but they are absolutely not a cure for all diseases.
Eleventh, acknowledging that a monastic can eat meat after ordination. Once ordained as a monastic, having received the novice precepts or the full precepts, one cannot eat meat. This is very strict. Regardless of your status, eating meat constitutes a violation of the precepts.
Twelfth, acknowledging that receiving great Dharma empowerment means one does not need to practice the Bodhi mind. Believing that after practicing the great Dharma today, there is no need to practice the Bodhi mind is a wrong view. All practices detached from the Bodhi mind become like the moon reflected in the water or flowers in a mirror—visible but not real, lacking the essence of true realization.
Thirteenth, acknowledging that one can disregard the six perfections. The six perfections must be practiced, regardless of what method one is using. Generosity, precepts, diligence, patience, meditation, and wisdom are essential. If you believe that you can disregard the six perfections, this is a wrong view. No matter what method you use, it cannot replace the six perfections.
Fourteenth, acknowledging that the highest Dharma corresponds to all sentient beings. My disciples often say that our Dharma is the highest, that the Dharma of the Third Dharmakaya Jampal Zangpo is unparalleled and can save all sentient beings. I tell you, this is incorrect; some sentient beings cannot be saved. Some sentient beings are evil and will even slander; they do not correspond to the Dharma. Moreover, in the teachings of Buddhism, there is no highest Dharma that corresponds to all sentient beings. You will never find one among the Buddhas. Sentient beings are different due to various causes and conditions, and they will only benefit from the Dharma that corresponds to them; they will not benefit from the Dharma that does not correspond to them. Although there are superior and extraordinary teachings, if the person is not sufficiently sincere, the teacher will not teach them. Even if they are taught, they will not succeed in practice. Therefore, even if the Dharma is excellent, it cannot save them.
Fifteenth, acknowledging that remote empowerment is acceptable. There are often such occurrences in society, where someone claims that if they send money to a distant person conducting empowerment, they will receive empowerment. This is a complete scam, a deception by those who disguise themselves as Buddhists! It must be understood that learning the Dharma requires a solid foundation and must be verified through observation and examination. Anyone who has not met you and has not verified the lawful conclusions cannot grant empowerment. If you acknowledge this remote empowerment, you are mistaken.
Sixteenth, acknowledging that doing good deeds without practicing will lead to liberation. Believing that as long as one does good deeds, such as building bridges, repairing roads, and helping the poor, they will achieve liberation without practicing is incorrect. This will only lead to enjoying worldly merit and cannot lead to liberation. Doing good deeds must be combined with the practice of the Dharma to achieve liberation.
Seventeenth, believing that cutting off self-attachment disregards the suffering of others. In order to cut off self-attachment, one may disregard the suffering of others, including their relatives, thinking that ignoring their pain is a way to cut off self-attachment. This is a wrong view. Cutting off self-attachment means placing the interests of others first and ensuring that they do not suffer pain. All actions must arise from the Bodhi mind, and one must not develop attachment to oneself; this is the true practice of cutting off self-attachment.
Eighteenth, acknowledging that emptiness is unrelated to virtue. Many ancient and modern people commit this error, believing that if the four elements are empty and the six senses are untainted, how can there be virtue? This is a wrong view. All virtues arise from emptiness, and all realizations of emptiness are accumulated through virtue. It is through practice and the transformation of cause and effect that one realizes emptiness. Therefore, the Buddha taught the six perfections and the myriad practices; you should understand this.
Nineteenth, acknowledging that having a legitimate lineage means one is a legitimate teacher. Believing that as long as one has a legitimate lineage, they are a legitimate teacher is a serious confusion in the Buddhist community. It can be said that among one hundred so-called teachers with legitimate lineages, almost all are counterfeit. Is the lineage real? The lineage is real, but often the practice of the person is false. Among a thousand, there may be one true teacher. Because practice is a personal action, whether someone is a legitimate teacher depends on their actual practice, not merely on their lineage. For example, I, the Third Dharmakaya Jampal Zangpo, directly transmit the Dharma; this is a legitimate lineage. My disciples, overall, have good practices, and their actual realization is very rare in the world. However, I also have many disciples, including some who have committed evil and wrong views, and they are not just committing one or two offenses. Therefore, everyone should pay attention to this issue; by comparing with the one hundred twenty-eight views, you can confirm whether they belong to correct knowledge and views and whether they are legitimate teachers.
A disciple said to me: "Buddha teacher, can you kindly explain this point? Otherwise, how can we go out to save sentient beings? Look at which sect is saying that their disciples have problems!" Regardless of how strong or weak we are compared to others, you must become pure teachers on the path of Bodhi. Even if the teachers in the Buddhist community, including you, have opinions about me and leave, the correct knowledge and views that protect the true Dharma and the wisdom of sentient beings must be spoken.
Twentieth, acknowledging that taking money for empowerment is acceptable. As long as someone offers money, they are immediately granted empowerment. This is a wrong view; empowerment must be based on the roots and good roots, not merely on money. It is appropriate for disciples to support their teachers, but I have already stated that I do not accept offerings. The key issue is to be clear in understanding that empowerment cannot be obtained merely by offering money; the Dharma cannot be obtained through money. Those who grant empowerment for money are false empowerers, meaning that those who grant empowerment for money are false teachers. If you do not believe it, let them verify the six aspects of teacher qualifications, and the truth will be evident.
Twenty-first, acknowledging that a high-ranking monk in a large temple is a saint. Some large temples have individuals who inherit the highest position in the temple, and everyone assumes that this inheritor must be a saint. This is not true! Remember my words: the inheritor of a large temple is not necessarily a saint; they may be a saint, or they may not be, but rather an ordinary person. Everything must be based on the essence of the Dharma, not on superficial appearances.
Twenty-second, acknowledging that small temples cannot have high monks. Believing that a small temple with only two monks cannot have high monks is incorrect. High monks do not depend on the size of the temple; they do not depend on the lineage. Their own practice and realization determine their level. Some high monks have lineages that ordinary people cannot access because these true high monks do not boast about their achievements. They remain stable and unassuming. For example, the initial Rinpoches learned the true fire meditation, and ordinary people cannot understand where they received the Buddha Dharma, and to this day, they do not know.
Twenty-third, acknowledging that those with many disciples are saints. As soon as one sees someone with many disciples, they think, "Wow, tens of thousands, hundreds of thousands, or even millions of disciples! This must be a great saint!" This view is wrong; the number of disciples does not necessarily indicate that someone is a saint. Among them, there may be great saints, such as the Fourth Dharmakaya Tuden Chökyi Wangpo, who is the reincarnation of Padmasambhava. Therefore, be cautious; reputation does not represent the essence of virtue. I know three great saints with realization, and apart from one who has a few Rinpoches as disciples, the other two do not have any disciples. However, those false Dharma kings, Rinpoches, and great masters with millions of disciples, which of them has a higher realization and greater achievement? They do not even come close to the boundary. Thus, judging who is a saint based on the number of disciples is a wrong view.
Twenty-fourth, acknowledging that those without realization of the Dharma are true saints. Some people, despite lacking realization and the Bodhi mind, are eloquent and captivating in their speech. Due to the ignorance of the world, they are mistakenly regarded as true saints. This is incorrect. True saints must possess realization and the Bodhi mind; both are indispensable.
Twenty-fifth, acknowledging that non-meaningful hidden treasures are sacred objects. In Tibet, many great living Buddhas often present hidden treasures, claiming they are genuine treasures discovered by certain great lamas in certain years and places. These are non-meaningful hidden treasures. What are meaningful hidden treasures? They must be verified to determine whether the claimed hidden treasures are genuine. They must be practiced according to the Dharma, and the genuine signs must appear, not mere illusions or changes in light and shadow. Only then can they be called meaningful hidden treasures. If you acknowledge non-meaningful hidden treasures as genuine, you hold a wrong view.
Twenty-sixth, acknowledging that one can deny their past actions. Any saint will never deny what they have said or done. Anyone who does not execute what they have said or denies their actions is no longer a saint and is not a qualified teacher. If you have this viewpoint or behavior, or if you acknowledge others with such viewpoints or behaviors, it is a wrong view.
Twenty-seventh, acknowledging that intentionally hiding the actions of a great saint is acceptable. Some people intentionally hide the actions of their saintly teacher, fearing that if the saint knows about certain matters, they will be criticized or feel embarrassed. This intentional concealment is a wrong view.
Twenty-eighth, acknowledging that possessing Vajra pills and other pills leads to achievement. Believing that possessing Vajra pills, great treasure pills, nectar pills, longevity pills, and all these sacred pills will lead to achievement is incorrect. Having these pills is good, but they are unrelated to realization; achievement relies on one's own genuine practice.
Twenty-ninth, acknowledging that one's heavy karma means they have no seeds for Buddhahood. Some people believe that their heavy karma means, "My karma is too heavy; I have committed many bad deeds. Alas, I am pitiful; I will never have the seeds for Buddhahood." This is a wrong view. No matter how heavy the karma, as long as one sincerely repents, corrects their actions, practices well, and learns the Dharma, they can still achieve realization.
Thirtieth, acknowledging that other beings lack Buddha nature. Believing that only humans, elephants, dogs, etc., possess Buddha nature, while all other beings do not, especially smaller beings, is a wrong view. All beings are equal; they all have emotions and experience joy and sorrow. Moreover, all beings are interchanging in the six realms of samsara. Think about it: if humans have Buddha nature, does that mean that when a human transforms into a bird in the six realms, they lose their Buddha nature?
Thirty-first, acknowledging that merely having the Dharma will lead to realization. Believing that as long as one learns the Dharma, they will definitely generate realization is impossible. Realization must arise from practice; of course, it is best to rely on the "Great Seal of Liberation." This is the best Dharma, which can grant the "state of practice" empowerment, allowing one to generate genuine intention, engage in true actions, and integrate the sacred Dharma with the willpower of practice. This is the only way to realize the sacred power of the Dharma in the present. However, to receive the "state of practice" empowerment, one must first learn the preliminary and main practices of the "Great Seal of Liberation," which are absolutely essential.
Thirty-second, acknowledging that the Vajra Bodhi empowerment teacher lacks prophecy. The Vajra Bodhi empowerment is one of the great empowerments. Many people believe that after receiving the Vajra Bodhi empowerment, merely performing a ceremony is sufficient, without making any holy prophecies. The emphasis of the Vajra Bodhi empowerment lies in the holy prophecy, which can only be conducted by a great Acharya; ordinary Acharyas and Dharma kings cannot perform it. During empowerment, two hundred fifty white-pointed Bodhi pills and two hundred fifty blue-pointed Vajra pills are mixed together, forming five hundred identical pills. Five hundred recipients are allowed to take one pill each, but they do not know whether they have taken a Bodhi pill or a Vajra pill because the implements cover them, and the blue and white points are very small, hardly visible. Moreover, they are not allowed to look; once they take a pill, their hands are placed directly in a dark container and sealed. The great Acharya conducting the Vajra Bodhi empowerment must plant the seeds of Bodhi and Vajra for each person. Once this seed is planted, it will never decay, even if the recipient later commits evil deeds and falls into hell; they can still return to this Dharma connection. How can one know whether the Bodhi and Vajra seeds have been planted? It is not enough to simply take the Acharya's word for it; a true great Acharya will be humble and will not say, "Ah! Today I have planted the indestructible seeds of Bodhi and Vajra for you; the empowerment is complete, so quickly offer to me!" This is not the case. At this time, the great Acharya will say, "Disciples, now I will verify the seeds of connection; I will divide you into two groups. Those on this side have received Bodhi pills, and those on that side have received Vajra pills, but do not open the containers to look." The containers holding the Bodhi and Vajra pills are sealed; the disciples themselves sealed them after taking a pill. The great Acharya is at least thirty to one hundred meters away from where the pills are being taken. After the disciples take the pills and practice, the great Acharya will call out names, saying: "This person sits on the right, that person sits on the left," and so on. He will arrange everyone into two lines, with two hundred fifty on each side, and then announce which side received the Bodhi pills and which side received the Vajra pills. At this moment, with a command, they open the containers! Everyone immediately opens them, and they all see identical red pills of the same size. Upon careful inspection, it turns out that the great Acharya's prophecy is accurate; all those on one side have white-pointed Bodhi pills, while those on the other side have blue-pointed Vajra pills. This is called a holy prophecy. Therefore, anyone who conducts the Vajra Bodhi empowerment without a holy prophecy, while practitioners acknowledge such a teacher as a great Acharya of Vajra Bodhi empowerment, holds a wrong view, as this is a false Vajra Bodhi empowerment teacher who does not possess the true qualifications of a great Acharya.
Forty-first, acknowledging that taking refuge and receiving precepts constitutes the state of refuge. Believing that once you have taken refuge and received precepts, that constitutes the state of refuge is incorrect. The state of refuge must be divided into three types: the arising stage of the state of refuge, the complete stage of the state of refuge, and the non-dual stage of the state of refuge. The arising stage of the state of refuge must be seen in the present, revealing the true nature of the state of refuge. Therefore, believing that receiving precepts is the state of refuge is a wrong view; this perspective is erroneous for both teachers and disciples.
Forty-second, acknowledging that illusory phenomena are sacred signs. Some people often make claims about miraculous occurrences, such as seeing a red light appear in their room, or that their incense did not burn out while others did, or that the water they offered turned into a lotus color, or that a crow called above their head, or that a rainbow formed around a certain temple, claiming it is a sign of the sacred Dharma. These are all illusory phenomena. Remember, these are all illusory phenomena. For example, a circle around the moon is called the Buddha light; in reality, that is an illusory phenomenon, possibly caused by rain or fog. Of course, sometimes it may manifest as a sacred sign due to certain causes and conditions, but we cannot regard it as significant. So what are the true sacred signs? For instance, when the Huazang Temple held a ceremony for my book of shame, a true Buddha light appeared in the sky, and the clear sky was filled with thunder, with magnolia trees showering nectar continuously. That is not an illusory phenomenon; that is real. During the Bathing Buddha Dharma Assembly, the heavenly dragons laughed, the sun shone brightly, and thunder roared, with thousands of pounds of water being lifted by two people. That is not an illusory phenomenon; that is real. What we see today, such as the great virtue of Lujongzan obtaining Dharma objects, is real. When the initial Rinpoches and Akola Rinpoches danced the pot dance with Vajra pills in hand, suddenly disappearing, and the fire meditation manifested, that is not an illusory phenomenon. Therefore, claims of lotus appearances, Buddha images, or Kachangga during cremation should not be believed; these are all illusory phenomena. Unless one finds true relics or adamantine substances, those do not belong to illusory phenomena.
Forty-third, acknowledging that the highest Dharma is the esoteric teachings. Believing that esoteric Buddhism is the highest, while it is indeed deeper than exoteric teachings in terms of principles, does not mean it is the highest in terms of realization. There is also the issue of correspondence.
Forty-fourth, acknowledging that exoteric teachings are the lowest. Believing that exoteric teachings are the lowest and inferior to esoteric teachings is a wrong view. The eighty-four thousand doors of the Buddha Dharma all have their corresponding conditions; as long as they are not heretical teachings but the teachings of the Buddha, they are good teachings.
Forty-fifth, acknowledging that sick individuals do not need medicine. Believing that as practitioners of Buddhism, when we are sick, we do not need to take medicine because we rely on the Buddhas and Bodhisattvas, and the Dharma will bless us to heal is incorrect. This is a wrong view.
Forty-sixth, acknowledging that only reciting the Buddha's name leads to rebirth in the Pure Land. Believing that due to Amitabha Buddha, only the Pure Land sect's practice of reciting the Buddha's name can lead to rebirth in the Pure Land is incorrect. In fact, Amitabha Buddha is the head of the esoteric teachings, which many people do not understand. Moreover, Amitabha Buddha is the Buddha of any sect; he is not a specific sect's ancestor; he is a Buddha! Therefore, it is not only through reciting the Buddha's name that one can be reborn in the Pure Land; by practicing any Dharma and sincerely seeking rebirth in the Pure Land, one can achieve rebirth in the ultimate Pure Land.
Forty-seventh, acknowledging that only Zen can lead to realization. Many people believe that only Zen can lead to realization, and there is no other way. This is incorrect. Any sect can lead to realization; once one reaches that level of understanding, they will realize their nature.
Forty-eighth, acknowledging that inserting auspicious grass into one's head signifies realization. This is a common phenomenon; one often sees someone inserting a piece of auspicious grass into their head and claiming it signifies realization. I have said many times that that auspicious grass is harder than a bamboo stick. In such cases, some may have achieved realization, while others may not. Simply inserting auspicious grass does not guarantee realization. However, if one inserts a peacock feather, that signifies realization. But that realization is not the Vajra Body Transformation Meditation; it is the practice of the "Pah" method. In esoteric teachings, there are various forms of light, such as the "Pah" of light, the "Pah" of Avalokiteshvara, and the "Pah" of Manjushri. The "Pah" of light is considered the highest in esoteric teachings, but the Vajra Body Transformation Meditation is far superior. These two forms of realization are different; after the "Pah" method, the mind cannot enter and exit freely, while the Vajra Body Transformation Meditation (also known as the "Heavenly Emptiness Meditation") is based on the Wheel of Time Vajra as its foundational practice. After reaching a certain level in the Wheel of Time Vajra, one can then practice the supreme and secret Vajra Body Transformation Meditation. After successfully practicing the Vajra Body Transformation Meditation, the top of the head must open wide, allowing the mind to enter and exit freely; otherwise, it is not successful. One living Buddha said, "I practice the Wheel of Time Vajra; how can I not know the Vajra Body Transformation Meditation?" The answer is simple: because your realization does not meet the requirements for practicing the secret Vajra Body Transformation Meditation, you cannot receive its teachings. This practice must be done after achieving a certain level of realization in the Wheel of Time Vajra; therefore, it is even more impossible to discuss the empowerment of the state of practice. For this reason, your skull, membranes, flesh, and marrow are all closed. If you do not believe it, you can undergo an MRI, and you will see with your own eyes that your head is closed. Is the realization of a closed head higher than that of an open head? It is clear to see. However, I must say that practicing the Wheel of Time Vajra is already the highest teaching in esoteric Buddhism; you do not necessarily have to realize an external state of emptiness.
Forty-ninth, acknowledging that receiving teachings without empowerment leads to no realization. Believing that without empowerment, learning the Dharma and practicing will not lead to realization is a misunderstanding. Although one may not have received empowerment, as long as they have taken refuge and learned the true Dharma, practicing according to the Dharma will still lead to liberation. It can only be said that having a good teacher's guidance is the best way to avoid falling into evil and wrong views, but it is not necessary to receive empowerment; practicing and learning the Dharma is what is important. Of course, some teachings must be transmitted through empowerment, especially the "state of practice." However, not receiving empowerment does not mean one cannot achieve realization. As long as one practices according to the Dharma, they will achieve realization; the "Great Seal of Liberation" is the best Dharma and practice.
Fiftieth, acknowledging that the Vajra Bodhi empowerment teacher lacks prophecy. The Vajra Bodhi empowerment is one of the great empowerments. Many people believe that after receiving the Vajra Bodhi empowerment, merely performing a ceremony is sufficient, without making any holy prophecies. The emphasis of the Vajra Bodhi empowerment lies in the holy prophecy, which can only be conducted by a great Acharya; ordinary Acharyas and Dharma kings cannot perform it. During empowerment, two hundred fifty white-pointed Bodhi pills and two hundred fifty blue-pointed Vajra pills are mixed together, forming five hundred identical pills. Five hundred recipients are allowed to take one pill each, but they do not know whether they have taken a Bodhi pill or a Vajra pill because the implements cover them, and the blue and white points are very small, hardly visible. Moreover, they are not allowed to look; once they take a pill, their hands are placed directly in a dark container and sealed. The great Acharya conducting the Vajra Bodhi empowerment must plant the seeds of Bodhi and Vajra for each person. Once this seed is planted, it will never decay, even if the recipient later commits evil deeds and falls into hell; they can still return to this Dharma connection. How can one know whether the Bodhi and Vajra seeds have been planted? It is not enough to simply take the Acharya's word for it; a true great Acharya will be humble and will not say, "Ah! Today I have planted the indestructible seeds of Bodhi and Vajra for you; the empowerment is complete, so quickly offer to me!" This is not the case. At this time, the great Acharya will say, "Disciples, now I will verify the seeds of connection; I will divide you into two groups. Those on this side have received Bodhi pills, and those on that side have received Vajra pills, but do not open the containers to look." The containers holding the Bodhi and Vajra pills are sealed; the disciples themselves sealed them after taking a pill. The great Acharya is at least thirty to one hundred meters away from where the pills are being taken. After the disciples take the pills and practice, the great Acharya will call out names, saying: "This person sits on the right, that person sits on the left," and so on. He will arrange everyone into two lines, with two hundred fifty on each side, and then announce which side received the Bodhi pills and which side received the Vajra pills. At this moment, with a command, they open the containers! Everyone immediately opens them, and they all see identical red pills of the same size. Upon careful inspection, it turns out that the great Acharya's prophecy is accurate; all those on one side have white-pointed Bodhi pills, while those on the other side have blue-pointed Vajra pills. This is called a holy prophecy. Therefore, anyone who conducts the Vajra Bodhi empowerment without a holy prophecy, while practitioners acknowledge such a teacher as a great Acharya of Vajra Bodhi empowerment, holds a wrong view, as this is a false Vajra Bodhi empowerment teacher who does not possess the true qualifications of a great Acharya.
Fifty-first, acknowledging that taking refuge and receiving precepts constitutes the state of refuge. Believing that once you have taken refuge and received precepts, that constitutes the state of refuge is incorrect. The state of refuge must be divided into three types: the arising stage of the state of refuge, the complete stage of the state of refuge, and the non-dual stage of the state of refuge. The arising stage of the state of refuge must be seen in the present, revealing the true nature of the state of refuge. Therefore, believing that receiving precepts is the state of refuge is a wrong view; this perspective is erroneous for both teachers and disciples.
Fifty-second, acknowledging that illusory phenomena are sacred signs. Some people often make claims about miraculous occurrences, such as seeing a red light appear in their room, or that their incense did not burn out while others did, or that the water they offered turned into a lotus color, or that a crow called above their head, or that a rainbow formed around a certain temple, claiming it is a sign of the sacred Dharma. These are all illusory phenomena. Remember, these are all illusory phenomena. For example, a circle around the moon is called the Buddha light; in reality, that is an illusory phenomenon, possibly caused by rain or fog. Of course, sometimes it may manifest as a sacred sign due to certain causes and conditions, but we cannot regard it as significant. So what are the true sacred signs? For instance, when the Huazang Temple held a ceremony for my book of shame, a true Buddha light appeared in the sky, and the clear sky was filled with thunder, with magnolia trees showering nectar continuously. That is not an illusory phenomenon; that is real. During the Bathing Buddha Dharma Assembly, the heavenly dragons laughed, the sun shone brightly, and thunder roared, with thousands of pounds of water being lifted by two people. That is not an illusory phenomenon; that is real. What we see today, such as the great virtue of Lujongzan obtaining Dharma objects, is real. When the initial Rinpoches and Akola Rinpoches danced the pot dance with Vajra pills in hand, suddenly disappearing, and the fire meditation manifested, that is not an illusory phenomenon. Therefore, claims of lotus appearances, Buddha images, or Kachangga during cremation should not be believed; these are all illusory phenomena. Unless one finds true relics or adamantine substances, those do not belong to illusory phenomena.
Fifty-third, acknowledging that the highest Dharma corresponds to all sentient beings. My disciples often say that our Dharma is the highest, that the Dharma of the Third Dharmakaya Jampal Zangpo is unparalleled and can save all sentient beings. I tell you, this is incorrect; some sentient beings cannot be saved. Some sentient beings are evil and will even slander; they do not correspond to the Dharma. Moreover, in the teachings of Buddhism, there is no highest Dharma that corresponds to all sentient beings. You will never find one among the Buddhas. Sentient beings are different due to various causes and conditions, and they will only benefit from the Dharma that corresponds to them; they will not benefit from the Dharma that does not correspond to them. Although there are superior and extraordinary teachings, if the person is not sufficiently sincere, the teacher will not teach them. Even if they are taught, they will not succeed in practice. Therefore, even if the Dharma is excellent, it cannot save them.
Fifty-fourth, acknowledging that remote empowerment is acceptable. There are often such occurrences in society, where someone claims that if they send money to a distant person conducting empowerment, they will receive empowerment. This is a complete scam, a deception by those who disguise themselves as Buddhists! It must be understood that learning the Dharma requires a solid foundation and must be verified through observation and examination. Anyone who has not met you and has not verified the lawful conclusions cannot grant empowerment. If you acknowledge this remote empowerment, you are mistaken.
Fifty-fifth, acknowledging that doing good deeds without practicing will lead to liberation. Believing that as long as one does good deeds, such as building bridges, repairing roads, and helping the poor, they will achieve liberation without practicing is incorrect. This will only lead to enjoying worldly merit and cannot lead to liberation. Doing good deeds must be combined with the practice of the Dharma to achieve liberation.
Fifty-sixth, believing that cutting off self-attachment disregards the suffering of others. In order to cut off self-attachment, one may disregard the suffering of others, including their relatives, thinking that ignoring their pain is a way to cut off self-attachment. This is a wrong view. Cutting off self-attachment means placing the interests of others first and ensuring that they do not suffer pain. All actions must arise from the Bodhi mind, and one must not develop attachment to oneself; this is the true practice of cutting off self-attachment.
Fifty-seventh, acknowledging that emptiness is unrelated to virtue. Many ancient and modern people commit this error, believing that if the four elements