Public Announcement No. 20150109: An Important Bulletin Regarding Taking the Examination to Acquire the Status of Holiness and Virtue Including List of Suttas/Sutras and Tantras

Published on August 12, 2015

by the

United International World Buddhism Association Headquarters:

Buddhist Disciples, please note these eight points:

One, among the holy and virtuous ones around the world who currently hold certificates of holiness and virtue, some have already receded the acquired accomplishment and become ordinary persons again. They entered into evil views. So far, they dare not submit an application to take the examination but are speaking lies to deceive people. You all should observe carefully to avoid being fooled and cheated. After the examination ends at the end of December, all previously issued certificates of holiness and virtue will be canceled and become invalid. Starting from January next year, among venerable ones, dharma kings, rinpoches, dharma masters, acaryas, and masters of dharma-listening sessions who do not wear dharma attires indicating their grades and levels but claim to be holy and virtuous ones, if one cannot provide a newly issued certificate of holiness and virtue, this person definitely belongs to swindlers and evil masters.

Two, people who are in the same grade, level, or class may not have the same accomplishment. Actually, the results can be completely different. Their statuses can be awarded by taking the examination in either power of cultivation; virtue and character; the Tripitaka of sutras, vinayas, and shastras (commentaries); or whether their understanding and views are correct or evil. Therefore, we ask cultivators to notice the specifics. You need to see in which of the four categories of accomplishment of practice and power of realization; cultivation, practice, virtue, and character; the learning of sutras, vinayas, and shastras (commentaries); and whether one’s knowledge and views are upright or evil a master takes the examination of holiness and virtue and chooses which specific item as the subject of examination that determines this master’s grade. The second fact is very important and directly to the point. From that, you can see what your master’s strong item is and know that the items that were not examined or did not pass are all weak items or were never attempted by this master. For example, previously some master violated the precepts to give discourses or printed booklets to self-claim to be a great Bodhisattva but did not make a corresponding assertion in the application document to be verified by the examination. This fact alone can show that what this person did earlier is simply irresponsible.

Three, in the examination of holiness and virtue, the candidate should be especially careful when coming to the step of examination in the holy realm, to provide an honest report on the item(s) to be examined without any untrue content. What is true must be reported as true and what is not true must be reported as not true. Once that document is burned, no revision is permitted. You should not apply for being examined on the things you cannot do but must include the items you can fulfill in the application. Otherwise, you will be regarded as making false statements to deceive the yidam and the dharma protectors. If one is purposely untruthful, the score received will absolutely be zero. Then, in addition to failing the lowest grade, this person’s nature of an ordinary person will be exposed by the examination!!!

Four, learning a regular unit of Buddha-dharma is not defined as chanting mantras. Mantras do not constitute a dharma. Rather, only the complete ritual of the dharma as an entire unit can be regarded as Buddha-dharma.

Five, the records of testing categories, items, and scores of all holy and virtuous ones who have passed the examination will be archived. For the purpose of encouraging takers of the examination to apply bodhicitta to benefit living beings, United International World Buddhism Association Headquarters (UIWBAH) will use the highest passing score as the basis for issuing the certificate of holiness and virtue and the grade-indicating dharma attire. By doing so, we hope that takers of the examination can learn from this experience and continue to make a good effort to learn after the examination what has not been done well, to truly become a good person, do holy deeds in accord with the teaching, and be a kind master and leader.

Six, the class, grade, and status of all certificate holders who have passed the examination will be published in a public announcement, with the exception of those who are at the level of three Sun-Moon wheels (Golden Button Grade 3) or higher. However, the item(s) being tested to attain the grade will not be published. To learn the specific details, you need to make inquiries to UIWBAH’s Record Archive Division. As a matter of fact, all masters who previously hold certificates of holiness and virtue at the levels of one Sun-Moon wheel and any number of Sumeru wheel(s) but whose names are not listed in the public announcement will be known as not passing the examination and having receded the once-attained accomplishment to become an ordinary person again.

Seven, certificates of holiness and virtue issued in the past belong to two categories of people and figures. One is the category of passing the examination proctored by seven masters and ten witnesses by the candidate’s manifested realization of accomplishment. Due to the lack of a definitive recognition by an examination in the holy realm, the result is not accurate. The other category includes those whose certificates of holiness and virtue were issued based on the information obtained from investigation by three masters and seven witnesses without an examination in the process. This is even less realistic because the investigation and validation process was performed by humans. As early as several years ago, public announcements and validations of facts in response to the letters received issued by the Office of H.H. Dorje Chang Buddha III already mentioned clearly that H.H. Dorje Chang Buddha III simply did not agree with the truthfulness of holy and virtuous ones and rinpoches determined by our UIWBAH. To fulfill our responsibility to cultivators, in addition to conducting human-proctored examination, the last step of the examination this year will rely on the examination in the holy realm to determine the outcome. If you can go through the Vajra Battle Position or the Eight Winds Battle Position, no further question needs to be asked.  The outcome of the examination will show the reality because it is determined by Buddhas, Bodhisattvas, and the yidam.

Eight, all holy and virtuous ones who have passed the examination at the level of one Sun-Moon wheel (Golden Button Grade 1) including passing through the Eight Winds Battle Position to reach the end can apply for the examination of going through the Vajra Battle Position to verify whether this holy and virtuous one has the identity of an Arhat or a Bodhisattva. Not passing this examination will not affect the holy and virtuous one’s already-attained status of Golden Button Grade 1 or the issuance of the corresponding certificate of holiness of virtue. Additionally, virtuous cultivators who have passed the examination at the level of three Sumeru wheels (Blue Button Grade 3) can also apply for taking the examination of going through the Vajra Battle Position to test whether they belong to reincarnated Arhats or Bodhisattvas. The status of Blue Button Grade 3 as well as the certificate will be preserved and unaffected for those who do not pass. One who is clearly aware of his/her accomplishment of cultivation and status of an Arhat or a Bodhisattva can directly apply being tested by the Vajra Battle Position, without the need of taking the examination in the three categories of accomplishment of practice and power of realization; cultivation, practice, virtue, and character; and the learning of sutras, vinayas, and shastras (commentaries). This is because the test by the Vajra Battle Position directly examines this holy and virtuous one’s quality of virtue. However, this holy and virtuous one must diligently respond to the examination in terms of whether one’s knowledge and views are upright or evil, to check the possibility of descending into the receding path.

Regarding the test problems (topics) to be used in this examination, the Lesser Vehicle, Mahayana (the Great Vehicle), and Tantrayaya will all be treated equally in the area of views and accomplishments in the sutras’ teaching. The following titles of scriptures are listed for reference:

The Sutra on Impermanence (also called the Buddha Speaks of Impermanence Sutra), the Sagely Mindful Place of the Wonderful Dharma Sutra, Sutra of the Collection of the Original Acts of the Buddha (also called Buddhacarita. meaning life of the Buddha, and the Buddha’s Accumulation of Past Conducts Sutra), Saddharma-Smṛty-Upasthāna-Sūtra (the Mindful Place of the Proper Dharma Sutra), Ratna-rāśi-sūtra (Chapter 44 of Maharatnakuta Sutra or Jewel Heap Sutra), the Buddha Speaks of the Sea of Contemplating the Buddhas Samadhi Sutra, the Diamond Sutra, the Sutra of Cause and Effect, the Lotus Sutra, the Surangama Sutra, the Sutra on Understanding Definitive Truth, the Holiest Utmost Secret Sutra, the two great mind essences of the Supreme and Unsurpassable Mahamudra of Liberation, the Maha-Prajnaparamita-Sutra, Ksitigarbha Bodhisattva Sutra, Amitābha Sūtra, the Avatamsaka Sutra (the Flower Garland Sutra), the Agama Sutras, the Heart Sutra, the Maha-Prajna-Paramita Sastra (Treatise on the Great Perfection of Wisdom), the Comprehensive Shastra on the Different Doors of the Abhidharma Collection, Jatakamala (the Garland of Bodhisattvas’ Original Births Sutra), the Mahayana Vast Hundred Shastra, the Hetu-Vidya Treatise (the Hetu-vidyā-śāstra), the Abhidharma-kosa Treatise (the Shastra of Abhidharma), the Mulamadhyamakakarira Treatise (the Madyamaka Sastra), the Theory of Other Emptiness (Shentong), the Teaching of Lamdre (Path-Fruit), the Broad Commentary on Levels of Bodhi Path (Great Treatise on the Stages of the Path to Enlightenment), the Madhyanta-Vibhaga-Bhasya (also called the Shastra of Debating Middle and Sides or Verses Distinguishing the Middle and the Extremes), the Shastra of the Liberated Path, the Mahāyāna-śatadharma-prakāśamukha-śāstra (the Mahayana Shastra of the Hundred Dharmas for Understanding the Doors), the Precepts and Discipline Treatise, Bodhicaryavatara (also called A Guide to the Bodhisattva’s Way Of Life or Entering the Path of Enlightenment), the Treatise on Subduing Evil Views, the Vidya-Matrasiddhi Sastra (the Shastra of Realizing Consciousness Only), Meditative Concentration, Cessation and Contemplation, Pure Land School’s Key Mind Practice of Chanting Buddha’s Name, and esoteric scriptures.

Rinpoches of Tibetan Buddhism will also be examined in terms of the rituals of specific practicing dharmas in the four divisions of tantra/yoga, to be selected from the detailed and complete list of rituals of outer-tantric initiations, inner-tantric initiations, and yidam dharmas. Examples are:

In the category of Krika tantra, Great White Umbrella Twenty-Nine Rituals, Yellow Fortune Deity Nine Rituals, Sakyamuni Buddha Thirty-Five Rituals, White Manjushri Five Rituals, and Revered Victorious Female Mahasattva Nine Rituals;

Secret Demon-Conquering Vajrapani Thirty-Three Rituals in the category of Carya tantra;

In the category of Yoga tantra, Infinite-Lifespan Edict Mandala Thriteen Rituals, Karma-Incinerating Flame Mandala Seventeen Rituals, One-Face Two-Arm Vajrapani Surrounded by Dharma Protectors and Heavenly Kings Twenty-Three Rituals, Eight Dragon Kings Encircling Thirteen Rituals, Accomplishing-All Mandala Fifty-Seven Rituals, and so on;

In the category of Anuttarayoga (Supreme Yoga) tantra, Red Yamajara Thirteen Rituals, Vajrabhairava’s Nine Rituals, Mahācakra Vajra Single-Body Twenty Rituals, Cakrasamvara’s Thirteen Rituals, White Rescue-Death Cakrasamvara Vajra Nine Rituals, Siddhārtha Vajravarahi Thirteen Rituals, Central Aryamahamaya Five Rituals, Bazong Mahamaya Heruka Ritual, and Hayagriva Lotus Division Leader Eighteen Rituals;

Tantras in the Mahayoga Division (Father Tantra, cultivating illusory body) of Anuttarayoga including various yidam rituals of the Vajra Hair Dharma, Mapeng Vajra Eight Termo Rituals, Guhya Wonderful Vajra Nineteen Rituals, Open Termo Site Holy Mother Ritual, Guhya Unmoving Vajra Thirty-Two Rituals, and All-Illuminating Illusory Net Wonderful Vajra Fourty-Three Rituals;

Tantras in the Yogini Division (Mother Tantra, cultivating clear light) of Anuttarayoga including Cakrasamvara Fundamental Tantra Four-Face Twelve-Arm Sixty-Two Rituals, Blue Vajravarahi Thirteen Rituals, Luxu Vajra Nectar Vidya Raja Twnety-One Rituals, Nectar-Swirling Raja Thirteen Rituals, Buddha-kapala-tantra Expounded Nine Rituals, Crown-Holding Garbha-Dhatu Hevajra Nine Rituals, Mahakala Tantra Great Illusory Mother Five Rituals, Separate Nine Rituals in Body, Speech, and Mind Expounded from Both Parts of Hevajra Practice, Fifty-Three Rituals of the Dakini Vajra Tantric Dharma, Saṃbhoṭa Tradition’s Selfless Female Mahasattva Twenty-Three Rituals, Selfless Female Mahasattva of the Fundamental Tradition Fifteen Rituals, Kurukulla Fifteen Rituals Expounded from Both Parts of Hevajra Practice, Kalachakra Vajra 634 Rituals for Perfecting Body, Speech, and Mind, Guru Ya Tantra’s Vasudhara Nineteen Rituals for Concise Practice, Top-Knot Revered Victorious Female Mahasattva Thirty-three Rituals, Black-Armor Cakrasamvara Vajra Ritual, Armor Female Yama Ritual, Long-Life White Cakrasamvara Vajra Ritual, Yamataka Vajra Nine Rituals, Heaven-Touring Varahi Ritual, Samadhi Female Mahasattva Ritual, Wrathful Ekajati Ritual, Vaishravana Heavenly King Ritual, Arya Cunda Tara Ritual, Iron-Chain Vajra Mother Ritual, Blue Unmoving Vajra Ritual, Master Padmasambhava-Manifested Armor-Wearing Vajrakila Ritual, Black-Robe Great Vajra Ritual, Rehula Invincible Dharma Protector Ritual, Black Garuda Ritual, Water-Land Dharma Assembly Three-Session Ritual, Charity-Feeding Ritual, Common Ritual of Worshipping the Buddha, Gaitian Vajra Ritual, Demon-Conquering Fire-Offering Ritual, Ritual of Body-Sacrificing Dharma, Ritual of Giving Food to Hungry Ghosts, Ritual of Introducing Vital Air into the Chest to Raise the Body into the Sky, Ritual of Tummo Concentration, Treasure Bottle and Wheel Breathing Ritual, Nine-Level Ritual of Buddha Wind, Fire Retreat Ritual, Dark Retreat Ritual, Daylight Retreat Ritual, Ritual of the Dharma to Set up Mandala for Reclusive Retreat, Ritual of the Dharma to Set up Mandala for Mountain Retreat, various rituals of Fortune Deity Dharma, Ritual of Empowerment Dharma, Baho Acala Vajra Ritual, Long-Life Vajra Devi Ritual, Red and Yellow Manjushri Ritual of Sakya Tradition, Maitreya Bodhisattva Ritual, Red Wonderful-Voice Female Mahasattva Ritual, Minu Xika Muni Ritual, Auspicious-Heart Gold-Dot Female Mahasattva Ritual, Dinu Devi Ritual, Eliminating-Demon Wrathful Vajra Ritual, Yellow-Red-Blue-Black-Green Mountain-Residing Parnashavari Ritual, Smoke-Color Ucchusma Vajrapala Ritual, Good-Horse Travel on Clouds Ritual, Kalachakra Colorful Garuda Ritual, Black Manjushri Ritual, Xiari Mona Devi Ritual, Great Wrathful Buddha Ritual, Infinite Light Buddha Ritual, Adharma Buddha Samantabhadra Tathagata Fundamental Primordial Ritual, Dorje Chang Buddha’s Three-Body Highest Ritual, Amitabha Buddha Ritual, Samantabhadra Bodhisattva Ritual, Ksitigarbha Bodhisattva Ritual, Vişkambhin Bodhisattva Ritual, Ritual of the Thousand-Arm Kuan Yin Great Assembly Dharma, Three High Rituals to Set up the Large, Middle, and Small Mandalas of Inner Tantric Initiation, Wrathful Vajrapani Ritual, Ritual of the Holy Buddha-Bathing Dharma, Mamage Devi Ritual, Invincible Vajra Ritual, Ritual of Vetali Returning Soul to Corpse, Black Fortune Deity Ritual, Ritual of Five Fortune Deities, Red Fortune Deity Ritual, World-Honored One’s Vaishravana Heavenly King Ritual, 105 Rituals of a Mandala, Uncle Demon-Conquering Vajra’s Outer Practice Ritual, White Four-Arm Ganapati Ritual, Ritual of the Three-Sister Benefactors of Food, Clothing, and Wealth, Xiong Wei Dharma Protector Ritual, Green Life Master Dharma Protector Ritual, Four-Armed Dharma Protector Ritual, Crow-Face Karma Dharma Protector Ritual, Treasure Tent Dharma Protector Eight Rituals, Remadi Hariti Ritual, Blue Yama Dharma King Ritual, Sitavana Deity Dharma Protector Ritual, Demon-Enslaving Yama King Ritual, Combined Practicing Ritual of Faith-Wisdom Heaven Lady and Youthful-Appearance Heavenly Mother, Four-Armed Kuan Yin Bodhisattva Ritual, Green Tara Ritual, White Tara Ritual, Demon-Conquering Vajra Ritual, Great-Strength Vajra Ritual, Prajna Buddha Mother Ritual, Hayagriva Ritual, Lion-Roar Kuan Yin Ritual, and so on.

In any complete practicing dharma, one’s knowledge in the practices of preliminary practice, formal practice, ending practice, mudra, bodily act, sitting pose, mantra, contemplation, auxiliary deities, dharma protectors, setting up the mandala, presenting the specific dharma instrument, the requesting, receiving, and parting of the medicines used, and the changing process involving seed characters should be complete without omission, to represent a complete and correct practice of the dharma. It is not true that a mantra can represent an entire dharma of Buddhism.

The sutras, vinayas, shastras (commentaries), and various dharmas of Buddhism listed above are from some of the sutras, vinayas, and shastras that H.H. Dorje Chang Buddha III expounded to virtuous ones and cultivators and some of the dharmas with practicing rituals to cultivate yidams or dharma protectors that H.H. Dorje Chang Buddha III transmitted through initiations. There are even more dharmas that H.H. Dorje Chang Buddha III has transmitted but are not listed in the above. For instance, there are Lion Vajra, Supreme Peace and Joy White Invincible Vajra, Duhsiong Nengbu Vajra, Xianliang Great Perfection, Corpse-Laying Tummo Concentration, Crossing Mountain to Obtain the Ritual with Great Formation Dharma, Ritual of Selection Made in Dark Confinement from One-Hundred Dharmas to Choose the Door toward Enlightenment, and other supreme great dharmas in the division of state practice initiation. Many of these dharmas are not within esoteric Buddhism.

The above list of sutras, vinayas, and shastras was compiled from our investigations and interviews with cultivators who learned sutras, vinayas, shastras, and Buddha-dharma from H.H. Dorje Chang Buddha III. We list them as possible problems to be tested in this examination as a reference for candidates taking the examination. It will be great if you would like to take the examination using such problems. However, if you do not have proficiency in these problems, you can choose the specific subject from your learning and cultivation to take the examination.

H.H. Dorje Chang Buddha III said, “Dharmas expounded by Sakyamuni Buddha in this world are as many as 84,000 and are extremely vast, profound, broad, and complete. Although I have expounded to and taught you some in different categories, this is not worthy of mentioning compared to the dharma expounded by the World-Honored One. However, the good thing is that merging the two great mind essences of the Supreme and Unsurpassable Mahamudra of Liberation with a special great yidam dharma comprises the highest champion of all dharmas. Practicing in accord with that, liberation and accomplishment will be a piece of cake. The dharma is more than sufficient for you to attain accomplishment!!!

Looking through the test problems you listed for the examination, most are not useful in practice. To those who are masters at the current time, regardless of whether they are dharma kings, rinpoches, or dharma masters, the test problems are truly somewhat overly hard for their situations. Very few of them are within what they can answer. You should provide takers of the examination the opportunity to choose their own sutras, vinayas, shastras, and yidam dharmas to given answers. Sakyamuni Buddha’s teaching in the sutras and practicing dharmas are extremely broad and diversified. You cannot restrict them. Rather, you should let them use their own advantages to accomplish their own success. As long as what they state does not belong to evil teaching and demonic dogmas and agrees with the essence of the dharma, sutras, cultivation, and precepts taught by Sakyamuni Buddha, it belongs to correct answers. What you have learned is not necessarily what they have learned. You should mainly test in terms of the sutras and dharmas they use in their self-cultivation and dharma teaching. The goal is to prevent packaging evil stuff as correct teaching to harm cultivators or cause them to lose their opportunities. Of course, being a master, one should know Buddha-dharma. If one does not even know the complete ritual of the yidam dharma he/she practices and can only teach people to chant some mantras, this person is an amateur or a swindler posing as a master.

I will still tell you the same thing: Your UIWBAH should not regard issuing certificates of holiness and virtue as the only thing to do. It is true that doing this is for spreading the dharma to let more people learn Buddhism, do goodness, and listen to recorded dharma lessons. However, issuing certificates of holiness and virtue that do not agree with the truth is an act and mentality of insulting Buddhas and Bodhisattvas. More importantly, it can lead cultivators to wrong paths! You should verify and show the difference between holiness and mundane beings in accord with the teaching from Sakyamuni Buddha’s sutras. Your action of upholding the standard is one with immeasurable merit. That is really good. However, based on the certificates of holiness and virtue that you issued earlier, it is difficult to find one or two real holy and virtuous ones among one hundred certificate holders. Although I am just a humble one, I absolutely will not recognize them. Those rinpoches in society including the ones recognized by you will not be recognized by me. Do they understand the sutras, understand Buddha-dharma, and understand cultivation? Are they truly cultivating themselves?

Starting from today, I suggest that you do not determine the status of holiness and virtue carelessly and do not issue certificates of holiness and virtue carelessly. You should be responsible to them and to living beings and should be truthful and respect facts. To say it in a way that does not sound nice but from my heart, some so-called holy and virtuous ones holding certificates of holiness and virtue are not even as good as kind people in society. Without mentioning holiness and virtue, they do not bear the slightest resemblance to a master. Stating to the point, That is just a swindler wearing the dress of Buddhism, putting up the sign of a lineage, and holding a big flag for cover to get attention while walking before a crowd! They know nothing about cultivation and what Buddha-dharma is!!! It is truly absurd that those amateurs were exaggerated to be holy and virtuous ones. Since your UIWBAH took the action to uphold the standard on behalf of living beings, you should treat this matter very seriously. No one can afford to err on cause-effect. No matter a great leader of which school or sect one is, not passing the examination means this person is an ordinary person in nature.

A fact has been proven by real experiences during the last several years about the so-called holy and virtuous ones including the ones who received empowerment of head-touching from me as shown in the book that, although some of them were good and truly cultivating with the vow of loving compassion at the time, their nature began to change in less than two years. They started to do bad things and violated the teaching from the sutras and the precepts. They are wrong. We can no longer recognize and agree with them.

Everything has to be carried out in accord with the law of cause and effect. If one is good, we will praise, agree with, and empower. If this person changed to become a bad one, we will abolish what was given to this person. When this person changed again to become a good person, we will empower him/her again. Anyway, all should be determined based on facts and in accord with the law of cause and effect. Those who are good this year may change for worse next year because they are not Bodhisattvas at non-receding bhumis. Even many of the famous great sect-leading masters of the current generation and dharma kings have serious problems. Not only they are not Bodhisattvas at non-receding bhumis, actually they are not even Arhats. Other than great holy and virtuous ones at the levels of three Sun-Moon wheels or higher, all so-called great dharma kings and great venerable ones with world-astounding reputations can possibly change their nature at any time. The standard must be upheld rigorously in the process of issuing the certificates of holiness and virtue!!!

We hereby repent from our inner-heart. We honestly and completely accept the serious criticism and teaching that H.H. Dorje Chang Buddha III gave to us and will deeply review and inspect ourselves. It was true that, due to compassion and for the purpose of letting them spread recorded dharma lessons expounded by H.H. Dorje Chang Buddha III to benefit living beings, we previously made the standard to admit holy and virtuous ones too lenient. Consequently, the certificates of holiness and virtue issued had serious problems. In terms of the title, virtuous ones with holiness in item(s) were promoted to holy and virtuous ones. That is to say, an act of acquiring a certain power of realization, accumulating a certain kind of merit, or doing a good deed was erroneously determined to be possessing holiness and virtue. Actually, a person with such a status is not a holy and virtuous one and, rather, has only accomplished a holy deed. Therefore, this person is not a holy person in his/her nature with a holy structure.

For the above-mentioned error, we deeply repent to Buddhas and Bodhisattvas in the ten directions, yidams, and dharma protectors. We will abolish all previously issued certificates of holiness and virtue that indicate levels below three Sun-Moon wheels and will redefine the examination to determine titles and grades. Please note that great holy and virtuous ones and extremely great holy and virtuous ones at the levels of three Sun-Moon wheels and higher have already taken the examination in the holy realm and are non-receding Bodhisattvas.

Now that everyone has seen the above-listed test problems to be used in the examination, if you do not have inside knowledge, there is no way to pass by cheating. However, to pass at the most basic grade of Blue Button Grade 1 is actually a very easy matter. A cultivator only needs to understand a dharma correctly or have done a good deed that benefits living beings and agree with the teaching by a holy person. Taking the examination with such qualification will attain the level of Blue Button Grade 1 with one Sumeru wheel. Our UIWBAH will set the standard very low for this basic grade. However, it will be somewhat more difficult to enter the rank of Blue Button Grade 2. The standard will be raised from thereon. The level of Blue Button Grade 3 will be somewhat even more difficult.

To avoid committing the serious sinful fault in the previous determinations of the classes and grades of holy and virtuous ones again and to prevent human actions of malpractice or favoritism, the admission at all levels will eventually be determined by the step of examination in the holy realm that is one-hundred-percent accurate and error-free. Therefore, no matter what great dharma you have learned, how great your capability is, or the flag of what great dharma king or great venerable one you put up, nothing can be proven true without passing the examination in the holy realm.


                                                United International World Buddhism Association Headquarters

August 12, 2015