Someone asked: when the revered teacher said, "soon we will all reach the Dhammakaya," it felt so heartening — what does it mean?

We all belong to a special sphere of merit, born with a mission. The late revered teacher, for instance, was born to bring the knowledge of Dhammakaya back into existence on earth once more — something no ordinary person can accomplish. In an entire Buddha-era, only one being can bring the Dhammakaya knowledge to light: a fully enlightened Buddha. The late teacher's case was special, belonging to a special sphere of merit with a special mission. He once said that the original Lord of Elements and Dhamma commanded him to be born specifically to bring the Dhammakaya knowledge back — a rare and extraordinarily difficult privilege.

After the late teacher's era concluded and he departed, the revered teacher's generation took up the work in turn. This era's mission is to spread the teaching so the world can reach the inner Triple Gem. Since this is the mission of this later generation, it must be reached one way or another — only the timing differs. The late teacher himself, for instance, only attained it on the full-moon day of the tenth lunar month, a full ten years after his ordination, even though he had already achieved jhāna well before that. But because his blueprint specifically required reaching the inner Dhammakaya as his mission, he ultimately succeeded.

Now, in the revered teacher's era, the mission is to spread the teaching so the world can reach the inner Triple Gem. He is currently eighty years old, and time is drawing closer. The opportunity for us to reach the inner Triple Gem — Dhammakaya — likewise draws closer by the day. We should therefore train ourselves to sit and accumulate merit, acting on the right causes, storing up merit in preparation now — because once we do reach it, penetrating the dhamma thoroughly becomes far easier. Easy penetration requires merit as support, like having a reserve battery of driving energy; once we reach it, we draw on that reserve to push through and penetrate every dhamma fully.

The key point is: if our past practice hasn't followed the correct method, we need to look back and see where we went wrong. As long as the error goes uncorrected, the next attempt will repeat the same mistake, and the practice bears no fruit. When practiced correctly, good results arise in every moment — after sitting must always be better than before sitting. If after sitting feels worse than before, that's the signal to look back for the error and correct it; otherwise, we'll keep repeating the same mistake indefinitely.