People at each level have the dharma suited to their own level.

After seeing one's true mind, one becomes a genuine Mahāyāna bodhisattva. If one's mental disposition has not been genuinely transformed before awakening to the true mind, and one does not yet possess the mental disposition befitting a qualified Mahāyāna bodhisattva, then it is very difficult—or impossible—to become a true Mahāyāna bodhisattva. A bodhisattva should have the character of a bodhisattva; a person should have a human character; a Buddha has the character of a Buddha. One's mental disposition should correspond to one's stage of attainment—only this is normal. Otherwise, one is a false bodhisattva, a false Buddha. A person who lacks a proper human character is not a complete person, not a person in the true sense.

Bodhisattvas receive instruction from the Buddhas and bodhisattvas of the ten directions for countless kalpas. The parts of their teaching that are correct belong to the Dharma of the Buddhas of the ten directions; the erroneous parts belong to their own Dharma, whose realization is still imperfect. The Buddha-Dharma cannot be attributed to the possession of a single Buddha, still less to a particular bodhisattva, and ordinary beings certainly cannot possess the Buddha-Dharma. One who has the Buddha-Dharma is a Buddha; one who has the bodhisattva-Dharma is a bodhisattva; one who has the ordinary being's Dharma is an ordinary being. People at each level have the Dharma of their own level. Therefore, everyone should make great aspirations to perfect the Buddha-Dharma as soon as possible, so as to attain buddhahood sooner.

Regarding the observation of the Dharma, the most ultimate is the Buddha; the post-enlightenment observation of bodhisattvas cannot be thorough and ultimate—their degree is insufficient. Thus the realization of bodhisattvas is divided into countless levels; it is impossible to awaken to all dharmas at once, nor is it possible for everyone to awaken to them in the most thorough way. Bodhisattvas differ in merit, in meditative concentration (samādhi), and in wisdom, and so the levels they awaken to differ. At a certain point, if a bodhisattva does not cultivate the four dhyānas and eight samādhis, subsequent dharmas cannot be awakened to—one becomes limited. The vast majority of the Buddha-Dharma is realized through extremely deep meditative concentration.

Yet some people insist on denying the function of meditative concentration. If a bodhisattva does not cultivate meditative concentration, their progress on the Path simply cannot advance; they get stuck at a certain stage, stuck at a certain level and unable to get past it. Subtle and extremely subtle dharmas must be realized with the support of meditative concentration and supernatural powers—only then can they be realized, only then can they be fully realized. Profound wisdom, too, is realized through the combined support of extremely deep meditative concentration and supernatural powers.