The topic of management and control is an important precept in meditation. Management and control lead to the discreet body, the discreet mouth, and discreet thoughts. It is through the discreet body-mouth-thought that the meditation can manage and control the motion of thousands of dharmas. Why? This is because the body sitting in meditation is moving and transforming: at times it is smaller, in others, it is bigger. In addition, the eyes can see trees, sceneries, mountains, and rivers, and the ears can hear the divine music, but the thoughts should not be happy, and the mouth should not speak of what happens during the meditative sitting to avoid entanglement in self-attachment.
All secondary meditation practitioners recognize that most of us are erroneous in one another because scenery induces sentiments and disagreements create circumstances. We each conservatively accept the right only in ourselves, which leads us to disharmony with one another: we either want or don’t want, and inharmoniousness always happens. Those of the secondary meditation are fully aware that these results come from the accidents of the dharma metamorphosis, which stem from the thoughts and minds of each individual. Furthermore, level of consciousness and position in society cause the dharma metamorphosis. This dharma metamorphosis is also influenced by the career and class of dharma-metamorphosed people. The dharma metamorphosis is founded on two bases: the lovely, favorable metamorphosis and the hateful, inharmonious, unfavorable metamorphosis. Dharma metamorphosis in each individual and each class of people give rise to competition. Consequently,
Life has countless faces. The Earth has infinite directions.
The King Buddha and the Buddhas all have the unique source of the original enlightenment.
The progression of dharma metamorphosis is the eternal truth.
With a heart free from passions, how can we be entangled in sorrow?
The practitioners of the secondary meditation have acquired the meditative nature. Because of the mind and thoughts of expectations, the meditative dharma has correspondingly appeared. When the mind and thoughts expect a deity or pray to a saint, the meditative dharma appears in a deity or a saint accordingly. Sometimes there is still an apparition corresponding to no expectation, but this will also not be erroneous for those of secondary meditation. Why? This is because meditation is a subject of realistic truth. It aims to acquire the meditative intelligence. Outside of the meditative intelligence, all are the self- reputations and unreal forms, and thus there is no error.
From thousands of years ago until now, the Supreme Maitreya Buddha has proclaimed that this period is the lost dharma only because they are practicing what they want without the basic guidance of the sealed decision. Why? This is because by following the sealed decision, they would fall into the dogma, but by following their wishes they will lose their direction of meditation. That is why it is rare[1] for the practitioner who performs correctly in accordance with the sitting meditation’s session to attain up to the fourth emptiness of meditation rank. Even if there is a practitioner who achieves the fourth emptiness, that meditation still belongs to the fairy Tao’s meditation; it is not as perfect as the Tathagata meditation.
Today, I brightly preach the main and most important way of the meditation subject. This is a dragon vein of realistic truth and meditative intelligence, whereas the aspect of sitting meditation is a way of creating effortful deeds and virtues, nourishing the development of meditative intelligence. Certainly, one cannot rely only on the meditative forms and colors to be enlightened; nor can one use the sound in the divine lands to be awakened. The unique way is the meditative intelligence, which passes on to the enlightened intelligence. The enlightened intelligence returns to the natural intelligence, and this is the first-rate realistic intelligence: it can be clearly aware of every intelligent seed and thus be completely authentic enlightenment.
As a matter of fact, the number of meditative sects in this inferior life period with all of its basic full enlightenment is zero. Most or all of the practitioners meditate by using observable meditation of forms or sounds, by which they aim to reach the corresponding apparitions. These apparitions become the practitioners’ main purpose. As a result, their ways of practicing are lost and diverge from those of the principal sect, and now more branches are developing, such as telepathy’s meditation, disembodiment’s meditation, therapy’s meditation, with research’s meditation aiming to attain the saint’s or deity’s level. The practitioners of secondary meditation are clearly aware of these happenings. Why? This is because the meditative nature is moving and metamorphosing in accordance with the illusory mind and the wishes of the practice. A practitioner who intends to acquire the Buddhist intelligence and penetrates to develop meditative intelligence is very rare.
For the practitioner of secondary meditation, owing to the management and control the body, mouth, and thoughts, the self-examined consciousness of pettiness becomes the fully accomplished place of joy and generosity. With a discreet mouth, one will express in words only what is necessary; if the time is not suitable for speaking, one will keep silent to inquire into reality, and then speak only at the right moment. One’s mind and body are naturally growing up, but one can so thoroughly attain the meditative nature that with achievement and maturity, one can be completely aware of the precept’s dharmas, and thus penetrate into each precept’s dharma. This person is then called the great person of management and control, and moves up to the third meditation without losing.
