As for meditative sitting, the practitioner must try to perform it regularly. It doesn’t matter if one night is effective and another doesn’t go as desired. An important concern is if the meditation practitioner has expectations of seeing meditative scenes. Another important concern is if meditation practitioner has regrets: the first regret is that the meditative performance was not effective; the second is that he or she has regretted that half of the meditation session was successful, but the other half failed.
The practice of meditation very much needs doctrine, which expounds how to solve erroneousness and intransigence. Listening to doctrines renders the body and mind clairvoyant, fully aware of the meditative nature, and dissolves doubt and intransigence. The practice also very much needs the acts of absorption-for-salvation for the outside, to help one’s relatives and other close people who are seeking the Tao. At the same time, the practitioner still needs inside comfort. Generally speaking, meditative sitting intends to have Buddhist intelligence solve error. Meditation is a dharma subject that assists practitioners on their way to liberation through knowing, seeing, and solving. But when one knows how to practice the dharma Tao and listen to doctrine, one still cannot skip the practice of meditation. By the same token, the practitioner of meditation may not disregard doctrine to attain authentic enlightenment.
For that reason, He originated the appellation Supreme Pure King in His guidance’s time and guided the foundation of the parallelism between doctrine and sitting meditation, the unique virtue and intelligence. This guidance conforms to the principles and purposes of the Dharma Constitution: Tao virtue, doctrine, and meditative sitting. These three objects are the authentic practices and actions that lead to liberation of the present through knowing, seeing, and solving.
In mid-April of 1976, the Communist Party seized the Vietnamese government. Most of the Four Followers had to participate in laborious “missions.” Only faithful followers who were old and weak remained close to Him. In His free time, He brought out the volume The Unique Dharma Subject, Tathagata Meditation and examined it carefully. At the same time, He entered the authentic contemplation continuously for more than half a month. In the authentic contemplation, He edited and rewrote the volume The Unique Dharma Subject, Tathagata Meditation, which led to the creation of the new Tathagata Meditation sutra from the original, unpublished version, which was considered entirely void and no longer had value. He said,
The previous volume, The Unique Dharma Subject, Tathagata Meditation was divergent because there were some other religions that took advantages of their appellations, brought the volume out, and transmitted it to the public with modifications. Therefore, I must edit and re-write the volume clearly so the doctrine is brightly affirmed for the current age and future generations, and so as not to lose the original mind and the precious dharma.
When He finished saying this, we (the Four Followers) all bowed respectfully and beseeched Him to expound it in the Tathagata Meditation sutra, which aims to clarify the guidance period of the Dharma Constitution and invalidates the earlier volume, The Unique Dharma Subject, Tathagata Meditation. He agreed, and thus the above paragraph was written.
 It was forced by the communist order.