by the
United International World Buddhism Association Headquarters:
The examination of holiness and virtue to be held this time can be regarded as the most rigorous, the most complete, and the highest-level examination of Buddhism. It is also an examination with the highest standard and the best accuracy. The standard of this examination is much higher than that of the examination for geshe, which is the equivalent of doctoral degree in Buddhism. Even an examination for Laranba Geshe or Eranba Geshe cannot be regarded as at the same level as this examination. This is because even the top-level Eranba Geshe Examination does not test the candidate’s realization and power of cultivation and, moreover, its examination on the Five Vidyas is not a test with a broad inclusion of topics from a broad scope and, rather, is a fixed-format test on the traditional five vidyas.
On the other hand, the examination of holiness and virtue held by our United International World Buddhism Association Headquarters (UIWBAH), in addition to testing the Tripitaka of sutras, vinayas, and shastras (commentaries) and whether one’s knowledge and views are correct or evil, requires testing one’s cultivated virtue and character and the speech, conduct, and deeds of a holy and virtuous one, and, more importantly, tests the accomplishment of practice and power of cultivation. Furthermore, in addition to taking the examination in the human realm, one must also pass the examination in the holy realm, which is a test administered according to the “Prayer, Rules, and Rituals of the Examination in the Holy Realm” specifically used for the examination of holiness and virtue.
“Prayer, Rules, and Rituals of the Examination in the Holy Realm” is in the same dharma lineage as the “Supreme Key Mind Practice and Precious Essence of Great Perfection” and is a great dharma of the Tathagata from the authentic lineage. It originated from the Dharmakaya Buddha, Samantabhadra Tathagata, and was transmitted to the Five Dhyani Buddhas by the Sambhogakaya Buddha, Dorje Chang Buddha. The Five Dhyani Buddhas transmitted the dharma to Vajrasattva. The above is the lineage of mind impression within the Indian lineage. From Vajrasattva, the dharma was transmitted to Garab Dorje, then to Manjushrimitra, and then to Sri Singha, who was the seventh generation. Sri Singha transmitted the dharma to Master Padmasambhava, the eighth generation.
Venerable Wangzha received and continued the lineage of mind impression from Dorje Chang Buddha, Manjushrimitra, and Master Padmasambhava and practiced this dharma of terma for this test of holy ones to validate and test holy and virtuous masters for the purpose of benefiting the great masses of living beings. To propagate and publicize the teaching and dharmas of Buddhism equally with regard to various sects and schools, also to subdue demons, expel devils, and cast away cults and witches from disturbing the mandala, the Venerable One specifically chanted and practiced the Heart Sutra, the Diamond Sutra, the Shurangama Mantra, the Great Compassion Mantra, the Mahakala Mantra, the Rehula Mantra, the Single Hair Mother Mantra, the Kalachakra Vajra Mantra, the Vajrakila Mantra, the Yamantaka Vajra Mantra, the Gaitian Vajra Mantra, and others.
Practicing the dharma of “Prayer, Rules, and Rituals of the Examination in the Holy Realm” has a one-hundred-percent accuracy in the admission of holy and virtuous ones. (However, the result does not determine whether the holy and virtuous one who passed the examination will beneficially enhance or harmfully decrease his/her accomplishment in the future, with the exception of non-receding Mahasattvas at the level of Golden Button Grade Three or higher.)
This examination in the holy realm starts from questioning the examination taker (the candidate) by eminent monks and holy and virtuous ones in a conversation and concludes after being verified and validated by Buddhas and Bodhisattvas. This is for preventing manmade favoritism. Problems may exist in proctoring the examination by humans. However, Buddhas and Bodhisattvas absolutely do not practice favoritism. This examination of holiness and virtue mainly consists of four parts. Teachings from the sutras, learning in the shastras, and rules of vinayas are the examination’s first part. The second part is to examine whether the candidate’s cultivation, practice, virtue, and character agree with the conduct of Buddhas and Bodhisattvas or not. The candidate must provide real examples for the proctoring seven holy ones and ten witnesses to investigate. The third part is to test whether the candidate’s knowledge and views are correct or evil, through checking and validation using the dharma of the 128 views expounded by H.H. Dorje Chang Buddha III. Part 4 tests the candidate’s accomplishment of practice and power of cultivation. This is the final concluding examination of the previous three parts, through the observation and inspection by Buddhas and Bodhisattvas to see whether one’s realization is true or false and what virtue and capabilities one possess. The candidate has to possess true merit, practice, and realization power and must pass the examination using true power of cultivation.
At the time of the examination, seven holy and virtuous ones and ten masters serving as witnesses will watch and inspect rigorously on the spot. Other than receiving divine instruction using the method of dropping divine objects, the most difficult step to pass is pointing the correct path by dharma protectors – the Eight Winds in Samsara Battle Position. The candidate first has to report by presenting a petition document. The petition document should write clearly in which category(ies) and article(s) the candidate wishes to take the examination. The contents of the examination must be what the candidate has already known. This petition document will be read out and then burnt to present at the examination site. If the candidate reports false information or lies in the petition document such as knowing only the terminology but not the contents or write false statements to deceive cultivators, the candidate will definitely be pulled into the transmigration between birth and death within the Eight Winds in Samsara Battle Position. Not only will this person not pass for the lowest grade but also the severity of the battle position will be elevated immediately. What will happen to the candidate will be too miserable to witness!
This is the situation of taking the examination for the status of a holy and virtuous one. If one takes the examination for the status of an Arhat or a Bodhisattva, a separate Vajra Battle Position will be established. On the surface, the Vajra Battle Position looks calm with an atmosphere of auspicious harmony, spiritual elegance, comfortingly soothing wind, and all kinds of appearances of safety. Actually, the entire empty space within the battle position is fully filled with the mighty power of decomposing the four great elements. It is extremely violent and dangerous and one hundred times more horrible and terrifying than the Eight Winds in Samsara Battle Position. This positioning is specifically used to verify and validate the status of an Arhat or a Bodhisattva.
Venerable Wangzha presented and reported the rules of the examination in the holy realm to H.H. Dorje Chang Buddha III. After seeing the “Prayer, Rules, and Rituals of the Examination in the Holy Realm,” His Holiness the Buddha said,
“Wangzha is a good Buddhist disciple. He works on the undertaking of Bodhisattvas to benefit living beings. As the presiding master at the examination site, upholding the standard to select kind, virtuous, and excellent masters for living beings is a good deed. Holy, virtuous, and benevolent ones like you who honestly and sincerely benefit living beings are needed during the current dharma-ending era. The bodhicitta and the actions of distinguishing the evil and supporting the correct to benefit living beings of your United International World Buddhism Association Headquarters should really be praised. However, why is it necessary to set up an Eight Winds in Samsara Battle Position in the examination to admit holy and virtuous ones for passing? My cultivation and practice is very shallow. Although I do not know your Eight Winds in Samsara Battle Position, after viewing the rituals applied to the examination in the holy realm, I am worried about whether it has any overly difficult and harmful action to candidates taking the examination. The emphasis of the examination should be in the three parts of sutras, vinayas, and shastras; cultivation, practice, virtue, and character; and whether one’s knowledge and views are correct or evil. Doing well in these three categories always enhances the benefits to society, the humanity, and to living beings. Also, the person who carries out such cultivation and practice naturally becomes a person of virtue and can attain accomplishment.”
“You want me to empower your examination and to uphold the overall passing standard by definitive nature. I am very humble and cannot participate in this Buddhist work of yours with boundless merit. There are mainly two reasons for that. First, I do not possess such accomplishment of practice and ability to help you. Secondly, I saw that the methods of battle position mentioned in your chapter of applicable rituals are too powerful. I am an ordinary and humble one. I do not know the Eight Winds Battle Position, much less the Vajra Battle Position. I do not have the qualification to be involved. Are the battle positions used in your examination the ones from the Investitures of the Gods[i]? Is the Vajra Seal the Fantian Seal from there? The stories in that book are fairy tales of Daoism and are not true. You are Buddhists. You should not forget the principles of Buddhism and should have bodhicitta of great compassion as the foundation. How can you use battle positions to scare people? Regarding me, I am a humble one and only know to take bodhicitta as the key responsibility in cultivation and practice. Let’s not say having me to the overall passing standard, even if you only want me to take the examination, I will not pass. I will only teach all people to cultivate. So I will not participate in the battle positions you are talking about.”
“However, I must say that there are too many evil masters and swindlers in the current world. The situations of ordinary persons mocking holy ones can also be seen everywhere. Moreover, they all hold up bright, colorful, and eye-catching big flags showing strong and authentic lineages. Cultivators of Buddhism dare not even have a thought of suspicion and can only get the chance of being defrauded and deceived. You hold the examination to select fine masters and holy and virtuous ones for living beings. All Buddhas and Bodhisattvas in the ten directions will praise your conduct of bodhicitta. I also wish that you can select fine masters and virtuous ones benefiting living beings through the examination. I once again remind you to inform the great masses that the important thing is to earnestly learn the two great mind essences of Expounding the Absolute Truth through the Heart Sutra and the Supreme and Unsurpassable Mahamudra of Liberation and get good effects. If deviating from these two great dharmas of cultivation and practice, even a holy and virtuous one will also recede to an ordinary person. Wangzha, you should know from what doctrine and dharma the accomplishment you currently have was attained.”
Great Venerable One Wangzha who is at the level of Golden Button Grade 3 said, “You can see, what clear and pure supreme state my Buddha Master is at. His Holiness the Buddha works hard and laboriously to benefit living beings wholeheartedly and does not accept any offering. Such acts of selflessly benefiting others surpassed the supreme highest holy ones at the level of five Sun-Moon wheels. There is no other holy one who is at the same level in today’s world. However, His Holiness the Buddha even put Himself at a commonest and most ordinary low position. On the contrary, some of our rinpoches who are at the levels of one Sumeru wheel or two Sumeru wheels (Blue Button Grade 1 and Blue Button Grade 2) even shamelessly boast themselves as great Bodhisattvas. They are really naive and ignorant! This kind of clown-like little figures only deserve the word ‘pitiful’ in their title.”
“The dharma expounded by my Buddha Master makes me, this humble bhikshu named Wangzha, sweat on my face and lower my head. A highest supreme Buddha and extremely great holy one in the dharma sphere has such speech and conduct. What qualification do I, this little bhikshu with undeserved fame, have to serve as the chief presiding master of the examination in the holy realm? I should, instead, respectfully invite several holy and virtuous ones at the levels of Sun-Moon wheel(s) to help me and work with me! It is true that my Buddha Master stated what I would like to say. Earlier, I practiced in secluded retreats in Tibet. All I learned then are dharmas of Tibetan Esoteric Buddhism. In the last several years, I learned and practiced the dharmas taught by my kind Master, H.H. Dorje Chang Buddha III. These dharmas are non-sectarian dharmas of Buddhism teaching cultivation and practice and are inconceivably fast and expedient toward accomplishment. Practicing once has a better effect than practicing other dharmas hundreds or even thousands of times. I am speaking from my heart and stating the absolutely true fact!!! The two great mind essences of Expounding the Absolute Truth through the Heart Sutra and the Supreme and Unsurpassable Mahamudra of Liberation are subtly wonderful utmost treasure! We should frequently listen to the recorded dharma lessons expounded by my Buddha Master, H.H. Dorje Chang Buddha III. As to what Buddha-dharma I practice, of course the dharma is highest and supreme. Because of the precepts, I will not talk about what dharma that my Buddha Master taught me.”
We will absolutely act in accord with the dharma that H.H. Dorje Chang Buddha III expounded to us. We definitely will never forget Buddha Master’s teaching, “Abstain from everything that is evil and do everything that is good. Benefit living beings with the bodhicitta of great compassion as the foundation.” We ask cultivators to believe us. If we do not cultivate in this manner, why would we use the examination of holiness and virtue to help living beings enforce the standard? We are most worried about Buddhists being deceived by evil masters and swindlers. That is why we help cultivators distinguish and identify true masters from evil and false ones.
His Holiness the Buddha mentioned that we Buddhists should not use battle positions of Daoism. Here, we state the fact honestly and sincerely that the battle positions used in our examination are battle positions of Buddhism and have nothing to do with Daoism or any heretics. As we described earlier, the battle positions are set up by starting the dharma with the Heart Sutra, the Diamond Sutra, the Great Compassion Mantra, the Shurangama Mantra, the Mahakala Mantra, the Kalachakra Vajra Mantra, and other holy mantras of Buddha-dharma. These battle positions do not have the slightest contact with customs of heretics, absolutely are not the fairy tales described in Investitures of the Gods, and rather are truly manifested battle positions of Buddhism. Actually, every Buddha-dharma in the Vajra Division includes a dharma of battle position. Even the Shurangama Mantra has the Shurangama Taming Demons with Emptiness and Form Battle Position and the Great Compassion Mantra has the Overpowering and Arresting to the Netherland with Great Compassion Battle Position. Also, the Tibetan tantric dharmas of fire-offering and the practice of pacification, enriching, reconciliation, and extinguishing as well as the Water-Land Grand Dharma Assembly of exoteric Buddhism are each a kind of battle position to save living beings and neutralizing demons. The only difference being the lack of manifesting the reality on the spot due to the weaker power generated. Another reason for the weaker power of these dharmas is not entirely inheriting and taking over the dharma by many eminent monks and great virtuous ones of late generations due to their incomplete learning.
Anyway, battle positions of Buddhism are used for helping living beings, benefiting living beings, saving living beings and eliminating demons and neutralizing devils. Only Arhats and Bodhisattvas who are at the corresponding energy levels can break these positions. It is particularly noteworthy that, although the Vajra Battle Position is extremely powerful, it will never harm or hurt an Arhat or a Bodhisattva unless this Arhat or a Bodhisattva falsely claims to be at a higher level than he/she actually is. In that case, punishment will be given by the battle position. To be cautious, we asked a holy and virtuous one at the level of three Sumeru wheels to enter the battle position to experience the situation. As soon as we accompanied him to go in the door, a force of decomposing the four great elements came from space and was transmitted through our bodies. The force goes directly into the inner body. He was unable to bear it! He needed our assistance to escape from the battle position in a hurry. He said while shaking his head forcefully, “This battle position cannot be entered. It is too scary! The entire empty space in the battle position is filled with a kind of huge power. That is very mystical and miraculous! There is nothing that can be seen by eyes. The power is not on the ground and rather is in space, as if it is going to dissolve me!”
He reported this situation to H.H. Dorje Chang Buddha III. H.H. Dorje Chang Buddha III criticized us very seriously and asked what trick we were playing! We explained to His Holiness the Buddha that this battle position absolutely will not harm living beings. Thus, we accompanied His Holiness the Buddha to enter the battle position. What we could not have imagined was that, right after H.H. Dorje Chang Buddha III had stepped into the battle position’s gate, all power of the activated Vajra Battle Position disappeared completely in an instant! Also, the strong force of decomposing the four great elements exerted on the holy and virtuous one who was leading the way before us vanished at the same moment!
What made us muddle-headed was that His Holiness the Buddha did not come to break the battle position and was still talking to us about abstaining from everything that is evil and doing everything that is good, reminding us not to err on causality and not to violate the precepts, and telling us a current incident of a great rinpoche who due to having incorrect knowledge and views could not push away coming karmic retributions and was facing illness, suffering, and death. While His Holiness the Buddha was speaking to us about these matters, the power of the Vajra Battle Position suddenly disappeared. We saw that His Holiness the Buddha only had one foot stepping into the door at that time. This was so strange and had never happened before! Although this battle position was extremely powerful, it changed into a pale and powerless empty frame!!!
We were greatly astounded. We prostrated to beseech His Holiness the Buddha to expound the dharma to tell us why this activated battle position became non-existent upon seeing His Holiness the Buddha’s arrival. His Holiness the Buddha said, “Can you stop deliberately playing subtlety? I did not see that there was anything inside. Of course I know I am a humble one and perhaps do not even deserve an eye-opening experience. I do not mind not seeing anything and am not curious. I will repeat a sentence I said before: What I want is cultivation.”
However, we must say that our battle position truly exists and it is really very precious and accurate in determining the status of a holy and virtuous one and whether an Arhat or a Bodhisattva is true or false. To achieve the outcome of testing accurately and ensuring safety, we only applied a small portion of the battle position’s intrinsic power to examine the true or false and the level of a holy and virtuous one. We know very clearly that living beings are members of our own families. We do not have the slightest intention of scaring and/or harming people. We only have the conduct to help cultivators to prevent fraud and evil acts. To evil masters and defrauding masters, the battle positions will naturally generate the effect of horror and fear. They will be scared and dare not enter the site of the examination. That fact of not daring to take the examination will let cultivators see through their ugly and evil nature.
The Vajra Seal in the Vajra Battle Position is definitely not the tiny and illusory Fantian Seal from fairy tales can remotely compared with. Looking at the formality, the Vajra Seal is the fundamental seal of Filthy Vajra (Ucchusma Dharmapala), who was manifested by Sakyamuni Buddha. Actually, the form is attached with the scepters of eight great Vajras. Therefore, this form also has the name of Vajra Invincible Seal and possesses a mighty and majestic power jointly from Supreme Peace and Joy White Vajra (Cakrasamvara), Kalachakra Vajra, Vajrakila Vajra, Yamantaka Vajra, Hekura Vajra, Invincible Vajra (Vajra-Ajita), Gaitian Vajra, and Horse Head Vajra (Hayagriva), which is unmatched within the dharma sphere!
Our United International World Buddhism Association Headquarters and Great Venerable One Wangzha had discussions to consider this issue over and over again. We are concerned that by not adopting the last part, there would be no Buddhas and Bodhisattvas to verify the dharma at the examination. Then, how could the examination be any different from an examination for the title of geshe or a postdoctoral degree of Buddhism? We are afraid that some Buddhist scholars with hollow theories only would still appear in the form of a sutra-speaker or a meditator. Even swindlers or false holy and virtuous ones doing no good may come through to bring chaos to the world and harm people. Then it would not be an examination in the holy realm to select virtuous ones. Since the testing in the first three parts of this examination is administered by human actions after all, if there is no examination in the holy realm with verification by Buddhas and Bodhisattvas to summarily determine whether the outcome is true or false, the result cannot be regarded as definitive. In case personal favoritism is applied in the process to open the door for undeserved promotion, false holy and virtuous ones would pass the examination. Then the purpose of protecting living beings and benefiting cultivators would be lost.
Only the testing in Part 4 cannot be manipulated by human action of favoritism to create false result. In this session, the chief presiding master at the site is only responsible for executing the procedure and making announcements, not proctoring the process or practicing the dharma. Proctoring the process and practicing the dharma are carried out by the yidam, Buddhas and Bodhisattvas, and administering dharma protectors in empty space. All responsibilities of causality are bore by the yidam and the dharma protectors. In the “Prayer, Rules, and Rituals of the Examination in the Holy Realm,” it is clearly stipulated in writing that the master presiding the examination has to announce publicly at the site, “…… If the proctoring dharma protectors act out of favoritism in the process, you dharma protectors will bear all responsibilities toward causality. This presiding master has shallow accomplishment of practice and therefore only executes the procedure and makes announcements, without being responsible for the law of cause and effect.” Thus, you know that this examination in the holy realm absolutely does not permit any possibility of human favoritism. All effects are manifested from the underlying causes and the entire process is under the rigorous and clear execution and control by the yidam, Buddhas and Bodhisattvas, and administering dharma protectors.
This Part 4, the examination in the holy realm, provides the most exact final definitive conclusion. However, it cannot guarantee whether the holy and virtuous one who has passed the examination will recede from a holy person to a mundane being in the future or not. History has proven that there have been quite a number of holy and virtuous ones who receded from a holy person to a mundane being due to having incorrect knowledge and views and violating the precepts.
Regarding the Eight Winds in Samsara Battle Position and the Vajra Battle Position used in the examination in the holy realm, although they are extremely powerful, we will open a door to survival to let candidates who are trapped by the battle position escape. The Eight Winds Battle Position has eight levels in total. We decided to implement only one level. The Vajra Battle Position used to test the status of a reincarnated Arhat or Bodhisattva is incomparably powerful. To a candidate who wrote a false petition document before entering the battle position, a Vajra seal will fly into the sky and then stamp down. Also, a mighty power of decomposing the four great elements will be disseminated. Any demonic and evil devil will be squeezed into the powder of a crushed corpse! On the other hand, to an Arhat or a Bodhisattva who truthfully wrote the petition document and has the qualified status, even moving Mount Tai will be as effortless as carrying a tray. To ensure safety during the examination, we set the power of the Vajra Battle Position at one in one-thousands of the capacity. The only purpose is to use its extremely mighty and powerful holy force to determine the truth. The Vajra Seal of the Vajra Battle Position is absolutely not an illusory and non-existent fairy tale like the Fantian Seal in the Investitures of the Gods. Rather, it is true and real without any false statement. Any holy and virtuous one at the level of Blue Button Grade 3 who would like to find out whether he or she has already attained a Golden Button level of an Arhat is welcome to enter and try the examination, to experience one in one-thousands of the power of the Vajra Battle Position.
These two great battle positions of Buddhism serve the goal of correctly admitting holy and virtuous ones through the examination and can also let takers of the examination personally experience the mighty and powerful reality of true Buddha-dharma. At the same time, candidates can safely learn the lesson that can benefit their development. As a result, the few arrogant masters who always think they are right and enter the examination with false statements can correct themselves and get on the correct path, to completely remove the evil speech and conduct of mocking Bodhisattvas. From there, they can mindfully correct themselves and truly generate the determination to benefit the great masses and work for the happiness of the great masses. Even though they may not be able to act like H.H. Dorje Chang Buddha III to benefit living beings for free without accepting any offerings, at least they are not going to purposely deceive others. Only in this manner can they work for the cause of benefiting living beings with great compassion as the foundation that the Buddha carried out.
We have a special notice to inform candidates taking the examination. Although the examination is divided into four major categories and each category has many items, a candidate is free to choose to take the examination in one category or one item of a category. The examination can be taken altogether with all four categories or separately for each category or any item(s) in a category. Scores are kept separately for each category or item examined. Therefore, the grades and levels received will be different for different categories and items. It is possible to score zero in some cases. However, to broadly carry out Buddhist works to benefit and please the great masses, we will apply the loosest criteria permitted by the principle to admit the status of holiness and virtue, using the grade and level indicated by highest score received to issue the certificate of holiness and virtue to the candidate. We do not average all scores received from different categories and items to determine the grade and level. The items or categories scored not so good will be used for information only and to be recognized by the candidate as lessons learned, to find out where one is still not doing well and has to exert a diligent effort to cultivate and practice.
Furthermore, to understand a master’s grade, Buddhist disciples must not look only at the grade-indicating buttons on his or her dharma attire. At the same time of looking at the grade-indicating buttons, it is necessary to see which category(ies) or item(s) this holy and virtuous master took the examination in. This is because the absolute majority of Buddhist masters in today’s world are not proficient in the learning of sutras, vinatas, and shastras (commentaries) and are not good in the category of cultivation, practice, character, and virtue. However, some of them can still pass the examination to get a status of holiness and virtue. The main reason is that some of the dharmas they learned are very great, such as the dharmas of Lion-Roar Kuan Yin, Kalachakra Vajra Body Substitution Meditation, and Xianliang Great Perfection that are transmitted by initiations of state practice. Once the generation stage is achieved, one can get at least Blue Button Grade 2 from the examination. Take the dharma of Gaitian Vajra as another example, as long as the crown is opened by this dharma of state practice, the lowest status of this holy and virtuous one from the examination will be Blue Button Grade 2.
Therefore, we must investigate which category(ies) and item(s) this master took the examination in, find out based on what dharma or what practice he or she passed the examination, and become aware of what his or her deficiencies are, by checking and looking up the petition document he or she submitted for the examination. When presenting the petition document, the candidate master dares not write erroneously, otherwise he or she would not pass even the lowest grade. He or she must write clearly which category(ies) and which items he or she is going to take the examination in. This is very important. No one dares write baselessly. No matter how wildly arrogant a master is, he or she may boast falsely and make connection to anything without concern at normal times but he or she is clearly aware that no unrealized realization or non-attained attainment can be stated for this examination. One who makes false statements to deceive the yidam, Mahamayuri Vidya Raja Tathagata, and great holy dharma protectors proctoring the examination will definitely not pass. This candidate is certain to be pulled into the Eight Winds in Samsara Bottle Position. That is why swindlers and evil masters dare not enter the examination hall.
It is very important to know what catergory(ies)/item(s) were covered in the examination because the actual accomplishments can vary greatly among holy and virtuous ones wearing dharma attires with the same labeling buttons. Say, among holy and virtuous ones who passed the examination at the same level of Blue Button Grade 2 (having two Sumeru wheels), some passed by accomplishment of practice and power of cultivation, some passed with cultivation, practice, virtue, and character, some passed using the learning in sutras, vinayas, and shastras, some passed because of the pure and correct knowledge and views, and others may have passed through respectfully paying homage to the Buddha, building Buddhist temple(s), transcribing and printing sutras, propagating true Buddha-dharma, and so on. Moreover, there are many detailed sub-items and articles within the categories and items, representing completely different kinds of power and capabilities at the level of Blue Button Grade 2.
Cultivators should not worry about losing face. That is not a problem. You all should know very clearly a fact. Unless a Buddha or a Bodhisattva at the level of wonderful enlightenment or universal enlightenment, regardless of how great a holy and virtuous one is, there is no slightest possibility of getting perfect scores in the four complete categories without any miss. If scores in all four categories are perfect, the candidate must be a Bodhisattva of wonderful enlightenment or universal enlightenment at the level of five Sun-Moon wheels, but this is impossible to happen.
When taking the examination, a candidate can also skip the selection of any or all of the four categories and instead write directly on the petition document to state that he or she is the true reincarnation of a so-and-so rinpoche. This is a kind of recognition to determine one’s true status. However, the premise is that this reincarnated one has to possess a grade of a holy and virtuous one already. Also, the candidate can write on the petition document “I am an Arhat” or “I am a Bodhisattva.” However, doing so may be a rather risky move. This is because, to take the examination to prove that one is a true reincarnation of an Arhat or a Bodhisattva, the candidate has to first break the Vajra Battle Position. Having done that, breaking the Eight Winds in Samsara Battle Position will be as easy as a piece of cake. When taking the examination to determine the status of a regular holy and virtuous one, the Eight Winds Battle Position is used. If the petition document presented did not tell the truth, the candidate will definitely be pulled into the Eight Winds in Samsara Battle Position and be defeated to show the appearance of an ordinary person. The situation is even more serious when breaking the Vajra Battle Position; the candidate must personally enter the battle position. If the candidate is not a true Arhat or Bodhisattva and, rather, is a mocked one taking the examination, the Vajra Seal will stamp down to reveal the candidate’s original nature. Then, no face can be saved and the end will be a miserable state! Conversely, if the candidate is truly an Arhat or a Bodhisattva, he or she can easily break the battle position and enter the rank of Golden Button Grade 1 (having one Sun-Moon wheel) holy and virtuous ones.
Alternatively, a reincarnated Arhat or Bodhisattva does not have to go through the Vajra Battle Position and directly undergoes a selection by Vajra dharma Hair Initiation to determine his or her true identity.
In the current world, there are very many rinpoches, dharma kings, venerable ones, dharma masters, acaryas, laypersons, and others who display signs of their lineages and put up well-decorated appearances of holy and virtuous ones but are actually ordinary persons and swindlers. These ordinary beings mock holy ones and go everywhere to commit fraud. They defraud people for money and for sexual favors and cause misery to living beings. Let’s not even mention holy realization to measure them, these people are unable to understand the teachings from the sutras they read, much less expound the sutras. To help Buddhist disciples to avoid being deceived and harmed by them, we once again remind you all:
Be sure to remember this. No matter how mystifyingly convincing a master or his or her followers can speak or what strange paranormal phenomena they try to manifest to arm the master as a great holy person, you should not believe that. Rather, you should make judgement based on the grade indicated by his or her dharma attire. If he or she does not have a dharma attire but still always poses as a holy one, this fact alone shows that he or she is a mocked one and a swindler. Such a person will never dare go to take the examination to let the truth be seen. In addition to watch his or her dharma attire, it is even more important for cultivators to investigate and find out what items he or she took the examination in and what his or her strengths and weaknesses are respectively. Then you can clearly recognize what virtues and capabilities this person has and whether his or her virtues and capabilities are true or false. UIWBAH keeps the videotape recording the live scene of presenting the petition document by every candidate taking the examination. Cultivators can submit an application for viewing a videotape to find out which category(ies) and/or item(s) a master took the examination in as the basis for selecting a master to rely on and follow.
We at the United International World Buddhism Association Headquarters feel very bad upon seeing the situation of evil masters being rampant and living beings being defrauded. We can only carry out the true dharma of the Tathagata to administer this examination to test whether a master is true or false, whether a holy and virtuous one is true or false, and the realization, accomplishment of practice, and status of a holy and virtuous one, in order to help you all to make distinction, serve cultivators through doing the volunteer work upholding the standard, and help cultivators to avoid being defrauded and deceived. We ask you all to please note this fact: Only a holy and virtuous one who has passed the examination administered with “Prayer, Rules, and Rituals of the Examination in the Holy Realm” is a true holy and virtuous one, and is a master you can rely on and follow!
Here, we respectfully quote a verse about distinguishing the true and the false from “Prayer, Rules, and Rituals of the Examination in the Holy Realm” to provide you with a useful and beneficial lesson to cultivate on the correct path:
Cultivators have to be careful when deciding whom to rely on and follow.
Do not believe in an arrogant master mocking a great holy one.
You have to check and verify whether the status is true or false.
The examination to determine the grade is divided into four categories.
And each category lists many items.
You need to see in which category(ies) a virtuous person chooses to be examined.
If one always poses as an upper-level immortal,
Look at how many he can pass.
Seeing a master who loves self-boasting,
You have to caution against the appearance being covered up by false disguises.
Genuine gold is not afraid of being smelted by fire.
One’s true origin will be seen after entering the examination hall.
Only what you see on this day is true.
Flattering and elevating heard all the time before are deceptions.
Once the grade indicated by having what and how many star wheels is revealed,
The dharma attire will clearly label the corresponding level.
Strange paranormal phenomena should not be played with.
These are the tricks of the evil gang of swindlers and witches.
Cultivators must remember to be cautious,
Do not recognize superstition as truth.
The important standard to measure a master is whether to act with bodhicitta.
Selflessly benefiting others is the first prerequisite.
United International World Buddhism Association Headquarters
June 10, 2015
[i] Investitures of the Gods (Fengshen Bang in transliteration from Chinese) is an ancient Chinese novel, which also has another name in English called The Creation of Gods.