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17 January 2015

DJ Bad Boy Bill
Behind The Decks Radio Show – Episode 8
Posted on Jul 8, 2012

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Bad Boy Bill – Behind The Decks Radio Show – Episode 8
July 6, 2012

1. Unsaid – Bad Boy Bill feat. Tamra Keenan
2. I Saw This Before – Chris Lake and John Dahlback
3. What We Do (Dank Rmx) – Michael White
4. Devil’s Work (Dirty South Remix) – Miike Snow
5. Be Without You – Steve Smooth, Joey C & Dj Torio feat. Drew Delneky
6. Superlove – Avicii feat. Lenny Kravitz
7. Go! – Stefano Pain & Marcel
****The Island – Pendulum – (Acapella)
8. Leave A Light On (NO_ID remix) – Henrik B & Rudy
9. Thank You – Third Party feat Loleatta Holloway
10. Have Some Fun (Cristian Marchi & Paolo Sandrini Rework) – Execute
feat PriYah
11. Come Back From San Francisco (Michael Woods Remix) – Cherry Cherry Boom Boom
12. Bong – Deniz Koyu
13. Beautiful World (Laidback Luke Rmx) – Mark Knight & Tiesto feat Dino
14. Rage Valley – Knife Party
15. Flexx – Wolfgang Gartner
16. Just Cant Stay Away – Hard Rock Sofa & DJ Squire
17. Hit Me With The Lights (Ton!c Remix) – Doman & Gooding
****Scream – Starkillers – (Acapella)
18. Everything (CAZZETTE Remix) – EDX feat. Hadley
19. Lost In The City (Audiobot Remix) – Inphinity & Kalendr
****I See You Baby – Groove Armada – (Acapella)
20. Rip It Up – Tony Arzadon
21. Breaking Up – Chuckie feat Amanda Wilson

Bad Boy Bill’BehindTheDecksBTDRadioTamra KeenanSteve SmoothKalendrInphinityTony ArzadonChris LakeDirty SouthMiike SnowAviciiLenny KravitzPendulumNO_IDThird PartyDeniz KoyuLaidback LukeJohn DahlbackWolfgang GartnerMark KnightKnife PartyHard Rock SofaEDXHadleyChuckieCristian MarchiAudiobotCAZZETTE
Release date:
6 July 2012
13-Moon Natural Time Calendar
Channel – Inspire – Attunement

Sat Jan 17, 2015
Guided by Intelligence
Waning Crescent
SO 14.4 percent of moon visibility

<< Kin: 184 >>
Tone: 2 Lunar
Stabilize * Challenge * Polarize

Tribe: 4 Seed
Target * Awareness * Flowering

Affirmation for: Yellow Lunar Seed
I Polarize in order to Target
I Stabilize Awareness
I seal the input of flowering
With the Lunar tone of Challenge
I am guided by the power of Intelligence


Yellow Lunar Seed Reading – Hide
YellowLunar Seed

Yellow Seed is your Conscious Self – who you are and who you are becoming.Yellow Seed is the ordered pattern of growth. You and your life are the fertile soil, and the mystery blooms within you through the power of your intention or seed thoughts. Just as a seed contains the hologram of its completion, the process of manifestation follows a natural order. In this gestation process, your intention is quickened by Spirit. The charged seed, your true desire or vision, becomes the focus for germination.What can you open that will support receptivity and assist the germination of your seed intentions? Envision the seed receiving the invitation to grow in the openness of your world. Viscerally feel the possibility of your heart’s dream emerging. Your true desires and dreams contain an innate intelligence that can break through even the rigidity of fixed expectations. Planting a new seed, even in the hard soil of old belief systems, can bring unexpected magic and growth.Be willing to break open the constraining shells of past patterns, the shackles of belief structures. Call forth your creative involvement with life. This involvement frees and awakens the powerful energy of the life force, shifting your perceptions and experience, catalyzing the manifestation of your dreams. Participate spontaneously in your growth, unrestricted by the illusion of old structures that once provided safety. Move forward into the light of new possibilities.Offer your dream-seed to the universe. In the ordered patterning of the light, align with your heart’s greater purpose. In gratitude, surrender and release the seed to the benefit of your growth and its own pattern of perfection.The number for Yellow Seed is four, the vibration of measure. This is the number of cycles and seasons. It represents the ordered patterning of the light wherein, as Jose Arguelles says, “form learns to generate its own seed.” The number four represents the freed pattern of form, the germination of specific seeds co-created with Spirit. If you are in the process of seeding something, meditate with the number four and the energy of Yellow Seed to assist you.

Yellow Warrior is your Higher Self & Guide.Yellow Warrior, the galactic guide, is a mystic ferryman on the return path to the stars; allow Yellow Warrior’s staff to ferry you to the spiraling vortex of cosmic consciousness. Yellow Warrior is the grace of the descent of the dove. Embody the mystic gift of trust in direct guidance. Through trust, you journey to the place of ‘no time’ and limitless light. There you will undergo the transformations to embody solar heart and mind.

Yellow Warrior is a conduit for cosmic communication, offering access to the universal web of consciousness. This is the web of the Mayan mystic spider that weaves intergalactic threads, the conduit of interconnected consciousness. Yellow Warrior is the spider in the web, the grid connection for divine communication. Receive these ripples of knowing from Yellow Warrior’s web through the central axis in your spine, your staff. Accept this gift of knowing in grace, as you would receive the morning light by turning your face to the Sun. Grace is an unexpected touch, a blessing given in love, a natural gift from the universe. Use the power of love like an electrical current to serve the light. Open fully to feel and receive it!The number for Yellow Warrior is sixteen, the number of unity with the cosmic foundation of resonant evolution. As you embody the ferryman’s staff, you become anchored in your connection to cosmic consciousness. Holding within you the foundational steps of the trinity, you carry the “Christed one” into the world. As a living mystic, you are the conduit of the spiraling galaxies that creates a union with cosmic consciousness. Sixteen may also be seen as the beginning of another octave – a higher octave characterized by organic balance and the new Earth under your feet.

Yellow Warrior’s colours are indigo and gold, combining the limitlessness of the night sky with the freedom of the daytime Sun. If you desire to access grace and trust, focus on these colours.

Red Earth is your Subconscious Self and Hidden Helper.

Red Earth is the access point to your natural alignment with Earth force. It is the unis mundi, the point of perfect centeredness in the eternal present from which all alignment and magic manifest. Your center, the Earth center, is the secret of gravity’s magnetizing force. Red Earth is the channel of harmonic synchronization that is aligned with the galactic heart. From the center point within eslf, you align with this galactic center and connect through your own crystalline structure to the larger crystal grid network. To keep this channel of synchronization open, connect to the elemental energies of earth, air, fire and water, and the seven directional guardians.

Cosmic consciousness is not just ‘out there’; it is also resonating within you. Be sacramentally rooted where you are. You are made of the Earth! Look through the ‘eyes’ in your feet. Your body is the present focus of your consciousness – through it all gifts are received. Remember, too, that your environment is alive and reacts to your awareness of it; therefore, the way you perceive the Earth and your physical form affects the information you receive.

Red Earth is the Earth keeper, the keeper of the garden, the shaman/healer who, through reverence for all life, heals and sanctifies the Earth. Earth keepers preserve the harmonic relationship with nature by connecting to the wisdom held in matter. In Latin, mater means “mother”. As you bring light into yourself, you bring light into matter. You and the Earth both contain the holographic seed of the new consciousness emerging.

Center yourself in the present moment! This is where you can most beneficially observe the synchronicities and revelations about your personal pattern and larger purpose. From here your mind can learn to be keenly observant, allowing the larger pattern to take shape as naturally as the small brushstrokes that eventually complete a beautiful painting.Sit in simple relationship to the Earth, like a poet enraptured in a forest. Be rooted where you are now. Out of synergistic centeredness, you will receive your greatest desires and open to the full flowering of the mystic power of the universe. This synchronization can be seen as the alignment of your personal myth with the greater myth of our times. Myth is the framework or “story” in which the truth of the cosmos is revealed in symbolic form. Utilize it to catalyze your unfolding alignment.

By accepting your physical form and your growth process in this world, you access the hub of centeredness out of which all the truth and magic of the universe unfold.Take off your shoes. Touch the one Earth. Find a place to dance with the sacred hoop of life. Contribute your vision as an awakened member of the global rainbow family!White Wizard represents your Challenge and Gift. With maturity and awareness this challenge will turn into a Focus. This is what you desire to learn in this lifetime.One shadow of White Wizard can be seen in issues regarding integrity. Integrity comes from an intention to be honest and true to yourself and others. Having integrity means that you can be trusted to do what you say you will do. It also means that your actions are congruent with your feelings. Integrity comes from a deep connection with self. It is characterized by a willingness to speak your truth, to address your shadow issues honestly, and to complete issues with yourself and others.White Wizard also reveals issues of control and personal power. Look into your life to see how these issues might be manifesting. Do you sometimes feel a need to hold on, to control, to have things your way? Is your personal will combined with a desires for recognition, approval, status, or fame? This society may have rewarded you for functioning from a place of personal power. Many people in this shadow seem calculating and controlling, using their minds without alliance to their hearts. The need for control arises when you feel insecure or no longer connected to that which creates meaning and satisfaction in your life.Similarly, people who view power as something outside themselves may see magic as the art of controlling people and nature. This perception creates it’s own lessons. In this shadow, you may unconciously bend or distort data. Some magicians may even feel justified in using their personl power to bolster their self-assurance or to manipulate others. In the darkest part of this shadow, manipulation is enacted for the sheer pleasure of power.Everyone may be willful from time to time while learning how to align personal will with divine will. In this process, let your heart show you the way. Face your insecurities and step into who you truly are – a wise and powerful uman being, a magician of living. As you open to divine will, you will naturally resolve issues of personal will and power.White Wizard also offers you an opportunity to create allies out of your fears and insecurities. Perhaps you are carrying issues from past lifetimes – deep wounds that create present issues of pain, anger or betrayal. These experiences may be clouding your vision. In order to acquire clear sight, begin to interact with and integrate these shadow teachers. The foundation for this integration is creating an ally of fear and a loving acceptance of all aspects of yourself. This heals the underlying structure that supports ego and insecurity. It also quiets the mind and aligns it with the heart, taking you into a space of clarity and self-empowerment.Develop a clear connection with divine will and your Essence Self. Be transparent, innocently allowing magic to come through you rather than needing to create it. Open to heart-knowing and limitless possibilities.

Blue Eagle is your Compliment – something that comes naturally to you.Blue Eagle reminds you to step powerfully into your commitment as a planetary server! Your assignment includes whatever furthers your personal evolution and the evolution of global mind. You are an awakener, a transformer, an empowered gloal visionary. In your vision, you have compassion for others, and your decisions are made in the light of global consciousness. Ask yourself how you might experience compassion toward self, the Earth, and others. Be guided towards types of work, relationships, places to live, and projects that will benefit the Earth and her creatures. Allow your spirit to expand. Soar on your spreading wings and planetary perspective. Affirm: “Through your, Gaia, I am also transformed! I am awakening as the return of divine love and light. We are all one. Gaia, as you awaken, I heal myself. As I awaken, you are healed, and together our petals open ecstatically to the new Sun of Flowers.”

It is up to each one of us to hold a positive vision and affirmation, for the means by which this miracle will occur is through changes in the one affecting the greater whole.

Imagine the profound impact your loving thoughts have on planetary mind. You do make a difference! As you connect individually with the larger crystal grid network, your power is multiplied exponentially. This galactic grid is also known as the Mayan cobweb.

The greatest gift you can offer to the planet is to simply be the love. Believe in yourself and your dreams and visions! Remember your special gifts, your path of service on Earth, your promise to serve the light. Everything you are connects to the greater whole. You are starseeded! You have the vision of the eagle. Believe in your dreams. You are the hope and the vision revealed.

Your Tone is Tone 2 – LunarLoom of reality, sacred twins, cooperation, relationship, polarity of male and female, duality.Two is the ray of polarity: the sacred twins, smoky mirror and the clear reflection, all things in relationship. Polarity is the loom on which reality is strung, the magnetic dance of universal forces. Within the mirror of polarity, you will find the many faces of illusion, as well as ultimate freedom from illusion.Polarity reveals your conflicts, struggles, and the apparent separation created by your beliefs in duality. Examine your attractions and aversions. Discover the loom of reality that is intricately woven in relationship. Utilize the teachings that are held in the number two. Polarized positions actually work in cooperative alliance. In cooperation, all polarities serve as backgrounds for full appreciation of one another and the whole.Also examine the polarity of male and female within yourself. Explore your divine feminine and masculine aspects. Look for the gifts within your relationships. Invesitage the polarities within them, and explore the natural lines of force and growth they create. Remember, polarity is the pulse of Universal Source!

The above reading is an excerpt from the book, “The Mayan Oracle – Return Path to the Stars” by Ariel Spilsbury & Michael Bryner – Click here to email Ariel and purchase a signed copy!

Castle 4
Yellow Southern
Castle of Giving

Basic Daily Synchronotron Calculations
Gregorian Date 1/17/2015
NS. Kin 184
Yellow Lunar Seed

Solar Moon Year Power of : Universal Water

Resonant Monkey Moon Power of : Channel

Heptad 26
White Heptad: Humility Refines Meditation
Resonant Monkey Moon Path of Inner Radiance
Inner Matrix
Heptad Path 26, Meditation Reflects Self-Generation

KIN 184
Yellow Lunar Seed Power of : Flowering
Kin 184 – Precept 28 – Suffering exists because you have made the choice to buy into illusion. The moral universe indicates choice. You always have the opportunity to choose the right way or the wrong way.

Moon 7, 8 – Patience brings forth the cultivation of humility and the quality of self-sacrifice; it tempers aggression and dissolves the snare of self-righteousness.

Psi Chrono 124 KAN Yellow Resonant Seed
Power of : Flowering


Blue Magnetic Night
Power of : Abundance




The adjustment of the lower will to the Divine Will is a manifest act of evolutionary consciousness. To project a new archetype at first requires a combination of will, contemplation and visualization. Intensity of purpose is responsible for lifting you from the world of mediocrity into the pulsing world of higher consciousness.
Learning to project a new archetype or to construct a cosmic personality is a living process, growing out of conscious daily exertion and experience. It is dependent on the expression of the divine aspects in the life upon the physical plane.

Heptad 26 / Precept 26 – You must begin to examine the process of everything. Everything that exists is based on some type of divine blueprint.

Heptad 26
Heptad Path Frequency: 810
BMU: 369
Kin Equivalent: 30

Dali – base of skull
Arcanum of the Throne – Dragon
Light Gate of Cosmic Being – Alpha-Alpha – Neptune GK
BMU: 108
Vertical Coordinate: V11
Horizontal Coordinate: H2
Moon-Day: 7.8


BMU: 369
Vertical Coordinate: V15
Horizontal Coordinate: H7
Time Matrix: 61
Space Matrix: 104
Synchronic Matrix: 207
Time Matrix Telepathic Frequency Index (TFI): 61 + 104 + 207 = 372


BMU: 257
Vertical Coordinate: V4
Horizontal Coordinate: H16
Space Matrix: 184
Synchronic Matrix: 142
Time Matrix: 34
Space Matrix TFI: 184 + 142 + 34 = 360


BMU: 235
Vertical Coordinate: V14
Horizontal Coordinate: H4
Synchronic Matrix: 184
Time Matrix: 82
Space Matrix: 66
Synchronic Matrix TFI: 184 + 82 + 66 = 332


Time Matrix TFI: 372
Space Matrix TFI: 360
Synchronic Matrix TFI: 332
Master Coordinating (MC) TFI: 372 + 360 + 332 = 1064




KIN EQUIVALENT : 24 – Yellow Spectral Seed
Resonant Monkey Moon Path of Inner Radiance
Inner Matrix
Heptad Path 26, Meditation Reflects Self-Generation

Solar Moon Year
Heptad Gate BMU

108 291 144 315 414 402 441

Crown HRAM
3rd Eye HRIM
Secret Center HRAUM
Throat HRUM
Solar Plexus HRAIM

Kin 184

Kin 185

Kin 186

Kin 187

Kin 188

Kin 189

Kin 190
Time Matrix

369 330 283 228 165 94 15
Space Matrix

257 256 306 350 384 412 386
Matrix BMU

235 288 333 370 399 398 397

1064 1248 1306 1115 1296 1441 1769

182 366 424 233 414 118 5
Mcf Kin

Kin 24

Kin 208

Kin 6

Kin 75

Kin 256

Kin 141

Kin 209

1064 2312 3618 4733 6029 7470 9239

182 107 90 323 296 414 419

Kin 24

Kin 232

Kin 238

Kin 53

Kin 49

Kin 190

Kin 139

The Synchronotron is the work of Jose Arguelles/Valum Votan and Stephanie South/Red Queen
To learn more see and Book of the Cube, Cosmic History Chronicles Vol. VII


The Nazarenes of Mount Carmel
Nazareans & Ossaeans
An examination of two distinctive monastic sects
There were anciently two branches of Essenes – the Nazareans and the Ossaeans. Each of these two Essene branches had a deeper monastic level. The monastic level of the northern Nazarean was known as the B’nai-Amen or “Children of Amen.” The Nazarean B’nai-Amen were, and are, a coed Monastic Order.

The ancient historian Josephus tells us that there were 3 sects of Judaism at the time of Christ:

“For there are three philosophical sects among the Jews. The followers of the first of whom are the Pharisees; of the second the Sadducees, and the third sect, who pretends to a severer discipline, are called Essenes.” (Wars of the Jews by Josephus)
Josephus further elaborates on this third Essene Philosophy by saying that it is divided into two separate Orders:

“Moreover, there is another Order of Essenes (Nazarean?) who agree with the rest as to their way of living and customs and laws but differ from them in the point of marriage.” (Wars of the Jews by Josephus)
The ancient Christian historian Epiphanius, in his Panarion, speaks in more detail of the Jewish sects, saying that there are seven in all:

Sadducees, Scribes, Pharisees, Hemerobaptists, Ossaeans, Nazarean and Herodians.” (Panarion 1:19)
Epiphanius links the Hemerobaptists with the Scribes and Pharisees and the Ossaeans (Essenes) with the Nazarean. From this information we may deduce that the two Essene branches, spoken of by Josephus, were the Ossaeans and Nazarean. The Ossaeans encouraging celibacy and the Nazareans encouraging marriage. The Nazarean are the northern branch of Essenes based on Mount Carmel (with a smaller Temple in the Essene Quarter of Jerusalem). As mentioned earlier, it was to this northern Essene group that the promises were made:

“He (Messiah) shall be called a Nasorean.” (Matthew 2:23)
Epiphanius goes on to say:

“The Nazarean – they were jews by nationality – originally from Gileaditis (where the early followers of Yeshua fled after the martyrdom of James the Lord’s brother), Bashanitis and the Transjordon . . .They acknowledged Moses and believed that he had received laws – not this law, however, but some other. And so, they were jews who kept all the Jewish observances, but they would not offer sacrifice or eat meat. They considered it unlawful to eat meat or make sacrifices with it. They claim that these Books are fictions, and that none of these customs were instituted by the fathers. This was the difference between the Nazarean and the others. . . (Panarion 1:18)
After this (Nazarean) sect in turn comes another closely connected with them, called the Ossaeanes. These are jews like the former . . . originally came from Nabataea, Ituraea (Damascus, where the Teacher of Righteousness took those spoken of in the Damascus Covenant), Moabitis and Arielis, the lands beyond the basin of what sacred scripture called the Salt Sea. . . Though it is different from the other six of these seven sects, it causes schism only by forbidding the books of Moses like the Nazarean. (Panarion 1:19)
The Ossaeans seem to have produced at least one prophetic figure accepted by both the Ossaeans and the Nazarean. This was Elxai who may have given his name to the ancient Elkasite sect. Epiphanius is our source on this Ossaean prophet named Elxai, who is said to have insisted on matrimony and introduced into their oaths and worship the substances of salt, water, earth, bread, heaven, aether and wind; with 7 witnesses: sky, water, holy spirits, angels of prayer, the olive, salt and earth. “(Similar substances play a strong role in the Essene Gospel of Peace and in the Rba Ginza, the book of rituals used by the modern Nazarean / Mandeaen sect of southern Iran who claim to be direct descendants of John the Baptist and the Nazareans.)

“The man called Elxai joined them later, in the reign of the emperor Trajan, after the Savior’s incarnation . . . He wrote a book by prophecy. . . By designating Salt, Water, Earth, Bread, Heaven Aether, and Wind as objects for them to swear by in worship. But again he designates seven other witnesses. . . Sky, Water, Holy Spirits, Angels of Prayer, the Olive, Salt and the Earth. He has no use for celibacy, detests continence and insists on matrimony. . . he confesses Christ by name . . He bans burnt offerings and sacrifices, as something foreign to God and never offered to Him on the authority of the fathers and Law . . . he rejects the Jewish custom of eating meat and the rest, and the altar. . . ”
Four sects. . . have made use of him (Elxai). Of those that came after him, Ebionites and Nazoraeans. Of those that came before his time and during it, the Osseaens and the Nazarean.” (Panarion 1:19)

The Nazarenes of Mount Carmel
Copyright © 1999-2006. All rights reserved.
The Essene Numerology Chart | Ministerial Training Course








Original Hebrew and Aramaic Texts Translated and edited by Edmond Bordeaux Szekely



And Mount Sinai was altogether in smoke because the Lord descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly.

And the Lord came down upon Mount Sinai, on the top of the mount: and the Lord called Moses up to the top of the mount: and Moses went up.

And the Lord called unto Moses out of the mountain, saying, Come unto me, for I would give thee the Law for thy people, which shall be a covenant for the Children of Light.

And Moses went up unto God. And God spake all these words, saying,

I am the Law, thy God, which hath brought thee out from the depths of the bondage of darkness.

Thou shalt have no other Laws before me.

Thou shalt not make unto thee any image of the Law in heaven above or in the earth beneath. I am the invisible Law, without beginning and without end.

Thou shalt not make unto thee false laws, for I am the Law, and the whole Law of all laws. If thou forsake me, thou shalt be visited by disasters for generation upon generation.

If thou keepest my commandments, thou shalt enter the Inftnite Garden where stands the Tree of Life in the midst of the Eternal Sea.

Thou shalt not violate the Law. The Law is thy God, who shall not hold thee guiltless.

Honor thy Earthly Mother, that thy days may be long upon the land, and honor thy Heavenly Father, that eternal life be thine in the heavens, for the earth and the heavens are given unto thee by the Law, which is thy God.

Thou shalt greet thy Earthly Mother on the morning of the Sabbath.

Thou shalt greet the Angel of Earth on the second morning.

Thou shalt greet the Angel of Life on the third morning.

Thou shalt greet the Angel of Joy on the fourth morning.

Thou shalt greet the Angel of Sun on the fifth morning.

Thou shalt greet the Angel of Water on the sixth morning,

Thou shalt greet the Angel of Air on the seventh morning-

All these Angels of the Earthly Mother shalt thou greet, and consecrate thyself to them, that thou mayest enter the Infinite Garden where stands the Tree of Life.

Thou shalt worship thy Heavenly Father on the evening of the Sabbath.

Thou shalt commune with the Angel of Eternal Life on the second evening.

T’hou shalt commune with the Angel of Work on the third evening.

Thou shalt commune with the Angel of Peace on the fourth evening.

Thou shalt commune with the Angel of Power on the fifth evening,

Thou shalt commune with the Angel of Love on the sixth evening.

Thou shalt commune with the Angel of Wisdom on the seventh evening.

All these Angels of the Heavenly Father shalt thou commune with, that thy soul may bathe in the Fountain of Light, and enter into the Sea of Eternity.

The seventh day is the Sabbath: thou shalt remember it, keep it holy. The Sabbath is the day of the Light of the Law, thy God. In it thou shalt not do any work, but search the Light, the Kingdom of thy God, and all things shall be given unto thee.

For know ye that during six days thou shalt work with the Angels, but the seventh day shalt thou dwell in the Light of thy Lord, who is the holy Law.

Thou shalt not take the life from any living thing. Life comes only from God, who giveth it and taketh it away.

Thou shalt not debase Love. It is the sacred gift of thy Heavenly Father.

Thou Shalt not trade thy Soul, the priceless gift of the loving God, for the riches of the world, which are as seeds sown on stony ground, having no root in themselves, and so enduring but for a little while.

Thou shalt not be a false witness of the Law, to use it against thy brother: Only God knoweth the beginning and the ending of all things, for his eye is single, and he is the holy Law.

Thou shalt not covet thy neighbor’s possessions. The Law giveth unto thee much greater gifts, even the earth and the heavens, if thou keep the Commandments of the Lord thy God.

And Moses heard the voice of the Lord, and sealed within him the covenant that was between the Lord and the Children of Light.

And Moses turned, and went down from the mount, and the two tablets of the Law were in his hand.

And the tablets were the work of God, and the writing was the writing of God, graven upon the tablets.

And the people knew not what became of Moses, and they gathered themselves together and brake off their golden earrings and made a molten calf. And they worshipped unto the idol, and offered to it burnt offerings.

And they ate and drank and danced before the golden calf, which they had made, and they abandoned themselves to corruption and evil before the Lord.

And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing, and the wickedness of the people: and Moses’ anger waxed hot, and he cast the tablets out of his hands, and brake them beneath the mount.

And it came to pass on the morrow, that Moses said unto the people, Ye have sinned a great sin, ye have denied thy Creator. I will go up unto the Lord and plead atonement for thy sin.

And Moses returned unto the Lord, and said, Lord, thou hast seen the desecration of thy Holy Law. For thy children lost faith, and worshipped the darkness, and made for themselves a golden calf. Lord, forgive them, for they are blind to the light.

And the Lord said unto Moses, Behold, at the beginning of time was a covenant made between God and man, and the holy flame of the Creator did enter unto him. And he was made the son of

God, and it was given him to guard his inheritance of the firstborn, and to make fruitful the land of his Father and keep it holy. And he who casteth out the Creator from him doth spit upon his birthright, and no more grievous sin doth exist in the eyes of God.

And the Lord spoke, saying, Only the Children of Light can keep the Commandments of the Law. Hear me, for I say thus: the tablets which thou didst break, these shall nevermore be written in the words of men. As thou didst return them to the earth and fire, so shall they live, invisible, in the hearts of those who are able to follow their Law. To thy people of little faith, who did sin against the Creator, even whilst thou stood on holy ground before thy God, -I will give another Law. It shall be a stem law, yea, it shall bind them, for they know not yet the Kingdom of Light.

And Moses hid the invisible Law within his breast, and kept it for a sign to the Children of Light. And God gave unto Moses the written law for the people, and he went down unto them, and spake unto them with a heavy heart.

And Moses said unto the people, these are the laws which thy God hath given thee.

Thou shalt have no other gods before me.
Thou shalt not make unto thee any graven image.
Thou shalt not take the name of the Lord thy God in vain.
Remember the Sabbath day, to keep it holy.
Honor thy father and thy mother.
Thou shalt not kill.
Thou shalt not commit adultery.
Thou shalt not steal.
Thou shalt not bear false witness against thy neighbor.
Thou shalt not covet thy neighbor’s house, nor thy neighbor’s wife, nor anything that is thy neighbor’s.

And there was a day of mourning and atonement for the great sin against the Creator, which did not end. And the broken tablets of the Invisible Law lived hidden in the breast of Moses, until it came to pass that the Children of Light appeared in the desert, and the angels walked the earth.
The Nazarenes of Mount Carmel
Copyright © 1999-2006. All rights reserved.
The Essene Numerology Chart | Ministerial Training Course



Morning, Noon, and Evening EsseneCommunions to Follow

Day Contemplative Force
Seek Peace With:
Saturday =Earthly Mother = Food = Nutrition
Saturday =Kingdom of the Heavenly Father
Saturday =Angel of Eternal Life = Superior Planets= Overcoming Gravity

We are not defeated by adversity but by the loss of the will to strive. However devastated you may feel, so long as you have the will to fight on, you can surely triumph. Just as the pure white lotus flower blooms unsoiled in muddy water, our lives, which are supremely noble, can continue to shine even amid life’s harshest realities. Rather than becoming discouraged, know that encountering a wall is proof of the progress that you have made so far. Suffering only gets worse when we try to run from it rather than facing it. There will be times in life when you cannot succeed. Or times when hardship seems about to crush you. Such times are inevitable, yet we should not allow our spirits to be broken by them. Reality is harsh. It can be cruel and ugly. Yet no matter how much we grieve over our environment and circumstances nothing will change. What is important is not to be defeated, to forge ahead bravely. If we do this, a path will open before us. A person’s true nature is revealed at times of the greatest adversity.

Anyone can hit a wall. The anguish felt then is proof of one’s desire to move forward. But all is for naught if you falter at that moment. Action—that is the key to breaking through an impasse. The world of Hell is a state in which life is itself painful; where anything you see makes you feel miserable. Such people need someone—anyone—to be at their side. They need someone who will be there for them, to listen and offer even just a few words of encouragement. Why doesn’t constant trampling defeat the dandelion? The key to its strength is its long and sturdy root, which extends deep into the earth. The same principle applies to people. The true victors in life are those who, enduring repeated challenges and setbacks, have sent the roots of their being to such a depth that nothing can shake them. Life without hardships may seem more attractive, but it is a shallow, lackluster thing. There is a saying that the earth upon which we fall is the same ground which enables us to push ourselves up again. There’s another which maintains that barley grows better after it has been trampled on. It is up to us to decide to live a life free from self-doubt and despair in spite of our failures. In reality, everyone struggles with anxieties. The seed of happiness only blooms when one stays strong and never gives up. The economy is after all driven by people. No matter how dire the situation may be, as long as people are firm, a turnaround, revival and progress can be possible.

When facing adversity, we may think we’ve reached our limit, but actually the more trying the circumstances, the closer we are to making a breakthrough. The darker the night, the nearer the dawn. Victory in life is decided by that last concentrated burst of energy filled with the resolve to win. If you failed yesterday, strive to win today. If you were defeated today, strive to win tomorrow. Just as physical training can bring forth the unseen capacities of our bodies and intellectual training develops our minds, our hearts can be trained and strengthened. Through the process of overcoming grief, for example, it is possible for us to see beyond our own suffering to develop a more expansive and robust sense of self. People do not grow when their environment is too comfortable, when they are not challenged. It is in the midst of suffering and hardship that strength of character is formed. The course of our lives is determined by how we react—what we decide and what we do—at the darkest of times. The nature of that response determines a person’s true worth and greatness. The deeper the dark, the closer the dawn. However profound the suffering that envelops you, never forget the inner spark of hope and courage. Never lose the capacity to wait with patient enduring. It’s important to have the courage to ask yourself what it is that you should be doing now, at this very moment.

Life is a constant battle against deadlock. As long as we are alive, as long as we continue challenging ourselves, we are bound to come up against difficult obstacles that need to be overcome. If life were all smooth sailing, if we never encountered setbacks, that in itself would be a sign of stagnation. Pain and sorrow cultivate the vast earth of your inner being, so you can bring forth the beautiful flower of the desire to work for the happiness of others. No one can better bask in summer’s balm than those who have endured winter’s bite. Similarly, it is those who have suffered through life’s darkest hours who are able to truly savor the bright dawn of happiness. The person who has transformed the worst of fate into the best of fortune is life’s champion. Rise to the challenges that life presents you. You can’t develop genuine character and ability by sidestepping adversity and struggle. Even places that have been shrouded in darkness for billions of years can be illuminated. Even a stone from the bottom of a river can be used to produce fire. Our present sufferings, no matter how dark, have certainly not continued for billions of years—nor will they linger forever. The sun will definitely rise. In fact, its ascent has already begun. No matter what hardships you face, if you just keep on moving forward and refuse to give up, they will all eventually vanish like a mirage. Defeat lies not in failing or making mistakes; rather, it lies in giving up on ourselves when we do so.




Prophecy of Enlightenment for Five Hundred Disciples

At that time Purna, the son of Maitrayani, hearing from the Buddha this teaching as it was expounded through wisdom and expedient means and in accordance with what was appropriate, and also hearing the prophecy that the major disciples would attain supreme perfect enlightenment, hearing matters relating to the ties formed with the Buddha in previous existences, and hearing how the buddhas possess great freedom and transcendental powers, obtained what he had never had before, and his mind was purified and felt like dancing. Immediately he rose from his seat, advanced to a position in front of the Buddha and bowed at the Buddha’s feet, touching his head to the ground. Then he withdrew to one side, gazed up in reverence at the face of the honored one, his eyes never leaving it for an instant, and thought to himself: The world-honored one is very extraordinary, very special, his actions rarely to be encountered! Adapting himself to the various natures of the people of this world and employing expedient means and insight, he preaches the Law for them, drawing living beings away from their greed and attachment to this or that. The Buddha’s blessings are such that we cannot set them forth in words. Only the Buddha, the world-honored one, is capable of knowing the wish that we have had deep in our hearts from the start.
At that time the Buddha said to the monks: “Do you see this Purna, son of Maitrayani? I have always commended him as p.183being foremost among those who preach the Law. And I have always praised his various blessings, his diligence in protecting, upholding, aiding, and proclaiming my Law, his ability in teaching, benefiting, and delighting the four kinds of believers, the thoroughness with which he expounds the correct teaching of the Buddha, the great degree to which he enriches those who carry out its brahma practices. If one excepts the thus come one, there is no other who can so thoroughly exemplify the eloquence of its theories.
“You should not suppose that Purna is capable of protecting, upholding, aiding, and proclaiming my Law only. In the presence of ninety million buddhas of the past too he protected, upheld, aided, and proclaimed the correct teachings of the buddhas. Among all those who at those times preached the Law, he was likewise foremost.
“In addition, concerning the doctrine of emptiness preached by the buddhas he had a clear and thorough understanding, he gained the four unlimited kinds of knowledge, and was at all times capable of preaching the doctrine in a lucid and pure manner, free of doubts and perplexities. He was fully endowed with the transcendental powers of a bodhisattva. Throughout his allotted life spans he constantly carried out brahma practices, so that the other people living in the eras of those particular buddhas all thought, Here is a true voice-hearer!
“And Purna by employing this expedient means brought benefit to immeasurable hundreds and thousands of living beings, and converted immeasurable asamkhyas of persons, causing them to turn toward supreme perfect enlightenment. In order to purify the buddha lands he constantly devoted himself to the buddhas’ work, teaching and converting living beings.
“Monks, Purna was foremost among those who preached the Law in the time of the seven buddhas. He is also foremost among those who preach the Law in my presence now. And he will likewise be foremost among those who preach the Law in the time of the future buddhas who appear in the Wise Kalpa, in all cases protecting, upholding, aiding, and proclaiming the Law of the buddhas. In the future too he will protect, uphold, aid, and p.184proclaim the Law of immeasurable, boundless buddhas, teaching, converting, and enriching immeasurable living beings and causing them to turn toward supreme perfect enlightenment. In order to purify the buddha lands he will constantly apply himself with diligence, teaching and converting living beings.
“Little by little he will become fully endowed with the way of the bodhisattva, and when immeasurable asamkhya kalpas have passed, here in the land where he is dwelling he will attain supreme perfect enlightenment. He will be called Law Bright Thus Come One, worthy of offerings, of right and universal knowledge, perfect clarity and conduct, well gone, understanding the world, unexcelled worthy, trainer of people, teacher of heavenly and human beings, buddha, world-honored one.
“This buddha will have major world systems equal in number to Ganges sands as his buddha land. The ground will be made of the seven treasures and level as the palm of a hand, without hills or ridges, ravines or gullies. The land will be filled with terraces and towers made of the seven treasures, and the heavenly palaces will be situated close by in the sky, so that human and heavenly beings can communicate and be within sight of each other. There will be no evil paths of existence there, nor will there be any women. All living beings will be born through transformation and will be without lewd desires. They will gain great transcendental powers, their bodies will emit a bright glow, and they will be able to fly at will. They will be firm in intent and thought, diligent and wise, and all alike will be adorned with a golden color and the thirty-two features. All the living beings in that land will regularly take two kinds of food, one being the food of Dharma joy, the other the food of meditation delight. There will be immeasurable asamkhyas, thousands, ten thousands, millions of nayutas of bodhisattvas there, who will gain great transcendental powers and the four unlimited kinds of knowledge, and will be skilled and capable in teaching and converting the different varieties of living beings. The number of voice-hearers will be beyond the power of calculation or reckoning to determine. All will be fully endowed with the six transcendental powers, the three insights, and the eight emancipations.
p.185“This buddha land will thus possess measureless blessings of this kind that will adorn and complete it. The kalpa will be named Treasure Bright and the land named Good and Pure. The buddha’s life span will be immeasurable asamkhya kalpas, his Law will endure for a very long time, and after the buddha has passed into extinction, towers adorned with the seven treasures will be erected to him throughout the entire land.”
At that time the world-honored one, wishing to state his meaning once more, spoke in verse form, saying:

You monks, listen carefully!
The way followed by the sons of the Buddha,
because they are well learned in expedient means,
is wonderful beyond conception.
They know how most beings delight in a lesser doctrine
and are fearful of great wisdom.
Therefore the bodhisattvas
pose as voice-hearers or cause-awakened ones,
employing countless expedient means
to convert the different kinds of living beings.
They proclaim themselves to be voice-hearers
and say they are far removed from the buddha way,
and so bring emancipation to immeasurable multitudes,
allowing them all to achieve success.
Limited in aspiration, lazy and indolent though the multitudes are,
bit by bit they are led to the attainment of buddhahood.
Inwardly, in secret, the sons act as bodhisattvas,
but outwardly they show themselves as voice-hearers.
They seem to be lessening desires out of hatred for birth and death,
but in truth they are purifying the buddha lands.
Before the multitude they seem possessed of the three poisons
or manifest the signs of distorted views.
My disciples in this manner
use expedient means to save living beings.
p.186If I were to describe all the different ways,
the many manifestations they display in converting others,
the living beings who heard me
would be doubtful and perplexed in mind.
Now this Purna in the past
diligently practiced the way
under a thousand million buddhas,
proclaiming and guarding the Law of those buddhas.
In order to seek out unsurpassed wisdom
he went to where the buddhas were,
became a leader among their disciples,
one of wide knowledge and wisdom.
He showed no fear in what he expounded
and was able to delight the assembly.
Never was he weary or disheartened
in assisting the work of the buddhas.
Already he had passed over into great transcendental powers
and possessed the four unlimited kinds of knowledge.
He knew whether the capacities of the multitude were keen or dull
and constantly preached the pure Law.
He expounded such principles as these,
teaching a multitude of thousands of millions,
causing them to reside in the great vehicle Law
and himself purifying the buddha lands.
And in the future too he will offer alms
to immeasurable, countless buddhas,
protecting, aiding, and proclaiming their correct Law
and himself purifying the buddha lands,
constantly employing various expedient means,
preaching the Law without fear,
saving multitudes beyond calculation,
causing them to realize comprehensive wisdom.
He will offer alms to the thus come ones,
guarding and upholding the treasure storehouse of the Law.
p.187And later he will become a buddha
known by the name Law Bright.
His land will be called Good and Pure
and will be composed of the seven treasures.
The kalpa will be named Treasure Bright.
The multitude of bodhisattvas will be very numerous,
numbering immeasurable millions,
all having passed over into great transcendental powers,
endowed with dignity, virtue, strength,
filling the entire land.
Voice-hearers too will be numberless,
with the three insights and eight emancipations,
having attained the four unlimited kinds of knowledge—
such as these will be the monks of the Order.
The living beings of that land
will all be divorced from lewd desires.
They will be born in a pure manner by the process of transformation,
with all the features adorning their bodies.
With Dharma joy and meditation delight to feed upon,
they will have no thought of other food.
There will be no women there
and none of the evil paths of existence.
The monk Purna
has won all these blessings to the fullest
and will acquire a pure land such as this,
with its great multitude of worthies and sages.
Of the countless matters pertaining to it
I have now spoken only in brief.

At that time the twelve hundred arhats, being free in mind, thought to themselves, We rejoice at gaining what we have never had before. If the world-honored one should give each of us a prophecy of enlightenment such as he has given to his other major disciples, would that not be cause for delight?
The Buddha, knowing that this thought was in their minds, said to Mahakashyapa: “On these twelve hundred arhats who are p.188now before me I will one by one bestow a prophecy that they will attain supreme perfect enlightenment. Among this assembly is a major disciple of mine, the monk Kaundinya. He will offer alms to sixty-two thousand million buddhas, and after that will become a buddha. He will be designated Universal Brightness Thus Come One, worthy of offerings, of right and universal knowledge, perfect clarity and conduct, well gone, understanding the world, unexcelled worthy, trainer of people, teacher of heavenly and human beings, buddha, world-honored one. Five hundred arhats, including Uruvilva Kashyapa, Gaya Kashyapa, Nadi Kashyapa, Kalodayin, Udayin, Aniruddha, Revata, Kapphina, Bakkula, Chunda, Svagata, and others, will all attain supreme perfect enlightenment. All will have the same designation, being called Universal Brightness.”
The world-honored one, wishing to state his meaning once more, spoke in verse form, saying:

The monk Kaundinya
will see immeasurable buddhas
and after asamkhya kalpas have passed
will at last achieve impartial and correct enlightenment.
Constantly he will emit a great bright light,
will be endowed with transcendental powers,
and his name will be known in all ten directions,
respected by one and all.
Constantly he will preach the unsurpassed way;
therefore he will be named Universal Brightness.
His realm will be pure and clean,
his bodhisattvas brave and spirited.
All will ascend the wonderful towers,
travel to the lands in the ten directions,
in order to offer unsurpassed articles
as gifts to the various buddhas.
After they have offered these alms
their minds will be filled with great joy
and they will speedily return to their native lands—
such will be their supernatural powers.
p.189The life span of this buddha will be sixty thousand kalpas,
his Correct Law will endure twice that time,
his Counterfeit Law twice that time again,
and when his Law is extinguished, heavenly and human beings will grieve.
The five hundred monks
will one by one become buddhas,
all with the same name, Universal Brightness.
Each will bestow a prophecy on his successor, saying,
“After I have entered extinction,
you, so-and-so, will become a buddha.
The world in which you carry out conversions
will be like mine today.”
The adornment and purity of their lands,
their various transcendental powers,
their bodhisattvas and voice-hearers,
their Correct Laws and Counterfeit Laws,
the number of kalpas in their life spans—
all will be as I have described above.
Kashyapa, now you know the future
of these five hundred who are free in mind.
The remainder of the multitude of voice-hearers
will also be like this.
As for those not in this gathering,
you must expound and preach to them.

At that time the five hundred arhats in the presence of the Buddha, having received a prophecy of enlightenment, danced for joy. Immediately they rose from their seats, advanced to a position in front of the Buddha and bowed at the Buddha’s feet, touching their heads to the ground. They bewailed their error, reproving themselves and saying, “World-Honored One, we always used to think to ourselves, We have already attained the ultimate extinction. But now we know that we were like persons of no wisdom. Why? Because, although we were capable of attaining the wisdom of a thus come one, we were willing to content ourselves with petty wisdom.
p.190“World-Honored One, it was like the case of a man who went to the house of a close friend and, having become drunk on wine, lay down to sleep. At that time the friend had to go out on official business. He took a priceless jewel, sewed it in the lining of the man’s robe, and left it with him when he went out. The man was asleep drunk and knew nothing about it. When he got up, he set out on a journey to other countries. In order to provide himself with food and clothing he had to search with all his energy and diligence, encountering very great hardship and making do with what little he could come by.
“Later, the close friend happened to meet him by chance. The friend said, ‘How absurd, old fellow! Why should you have to do all this for the sake of food and clothing? In the past I wanted to make certain you would be able to live in ease and satisfy the five desires, and so on such-and-such a day and month and year I took a priceless jewel and sewed it in the lining of your robe. It must still be there now. But you did not know about it, and fretted and wore yourself out trying to provide a living for yourself. What nonsense! Now you must take the jewel and exchange it for goods. Then you can have whatever you wish at all times and never experience poverty or want.’
“The Buddha is like this friend. When he was still a bodhisattva, he taught and converted us, inspiring in us the determination to seek comprehensive wisdom. But in time we forgot all that, became unaware, unknowing. Having attained the way of the arhat, we supposed we had gained extinction. Finding it difficult to provide for our livelihoods, as it were, we made do with what little we could come by. However, we have not yet lost the desire for comprehensive wisdom. And now the world-honored one awakens us and makes us aware, speaking these words: ‘Monks, what you have acquired is not the ultimate extinction. For a long time I caused you to cultivate the good roots of buddhahood, and as an expedient means I showed you the outward signs of nirvana, but you supposed that you had in truth attained nirvana.’
“World-Honored One, now we understand. In fact we are bodhisattvas and have received a prophecy that we will attain p.191supreme perfect enlightenment. For this reason we are filled with great joy, having gained what we never had before.”
At that time Ajnata Kaundinya and the others, wishing to state their meaning once more, spoke in verse form, saying:

We have heard the sound of this prophecy
assuring us of unsurpassed ease and tranquillity;
we rejoice in gaining what we never had before
and make obeisance to the Buddha of measureless wisdom.
Now in the presence of the world-honored one
we bewail our faults and errors.
Of the Buddha’s immeasurable treasure
we have gained only a small portion of nirvana,
and like ignorant and foolish persons
have taken that to be sufficient.
We are like a poor and impoverished man
who went to the house of a close friend.
The house was a very prosperous one
and he was served many trays of delicacies.
The friend took a priceless jewel,
sewed it in the lining of the poor man’s robe,
gave it without a word and then went away,
and the man, being asleep, knew nothing of it.
After the man had gotten up,
he journeyed here and there to other countries,
seeking food and clothing to keep himself alive,
finding it very difficult to provide for his livelihood.
He made do with what little he could get
and never hoped for anything finer,
unaware that in the lining of his robe
he had a priceless jewel.
Later the close friend who had given him the jewel
happened to meet the poor man
and after sharply rebuking him,
showed him the jewel sewed in the robe.
When the poor man saw the jewel
his heart was filled with great joy,
p.192for he was rich, possessed of wealth and goods
sufficient to satisfy the five desires.
We are like that man.
Through the long night the world-honored one
constantly in his pity teaches and converts us,
causing us to plant the seeds of an unsurpassed aspiration.
But because we are without wisdom,
we are unaware of this, unknowing.
Having gained a small portion of nirvana,
we are satisfied and seek nothing more.
But now the Buddha awakens us,
saying, ‘This is not really extinction.
When you have gained the unsurpassed wisdom of a buddha,
then that will be true extinction!’
Now we have heard from the Buddha
these prophecies and descriptions of adornment,
and how each in turn will bestow a prophecy on his successor,
and in body and mind we are filled with joy.


Chapter Eight: Prophecy of Enlightenment for Five Hundred Disciples
Three important points

Point One, concerning the parable of the jewel in the robe in the “Prophecy of Enlightenment for Five Hundred Disciples” chapter

The Record of the Orally Transmitted Teachings says: This chapter tells the story of the priceless jewel that was sewn into the lining of a man’s robe. In a word, it means that Nichiren and his followers, who chant Nam-myoho-renge-kyo, have accepted and taken faith in the wisdom jewel of the Wonderful Law of the one vehicle. The mind of faith is comparable to the jewel that is sewn into the robe.

Point Two, on the passage “World-Honored One, it was like the case of a man who went to the house of a close friend and, having become drunk on wine, lay down to sleep.”

The Record of the Orally Transmitted Teachings says: The wine stands for ignorance, and ignorance leads to slander of the Law. To lie down means to be born into a family that slanders the Law. Long ago, major world system dust particle kalpas ago, certain persons drank the wine of evil influence; as a result, in a drunken state they kept transmigrating through the five or six lower realms of existence, and now they have been born into families that slanders the Law. To be drunk means to be lacking in faith; to sober up means to have faith. Now, when Nichiren and his p.79followers chant Nam-myoho-renge-kyo, they are in effect sobering up from the wine of ignorance.
Again, we may say that, when it comes to wine, there are various gradations. The provisional teachings represent a certain kind of wine, in relation to which the teachings of the Lotus Sutra represent a state of sobering up. And as to the relationship between the theoretical teaching and the essential teaching, the theoretical teaching represents a kind of wine, because it depicts the Buddha as having attained enlightenment for the first time during his lifetime in India. The essential teaching represents a sobering up from this wine, because it reveals that the Buddha originally attained enlightenment in the remote past.
Again, both the theoretical teaching and the essential teaching may be said to represent a kind of wine, while Nam-myoho-renge-kyo represents the sobering up from this wine.
The wine and the sobering up from it are mutually inseparable. The wine is ignorance, and the sobering up from it is the realization of the Dharma nature. Hō, or “dharmas” (phenomena), stands for wine, and myō, or “wonderful,” stands for the sobering up. When we chant myōhō, or the Wonderful Law, we are expressing the idea that ignorance and a realization of the Dharma nature are in fact a single entity. Thus volume one of Great Concentration and Insight says, “The ignorance and dust of earthly desires are none other than enlightenment.”

Point Three, on the words “in body and mind we are [all] filled with joy” in the passage “Now we have heard from the Buddha / these prophecies and descriptions of adornment, / and how each in turn will bestow a prophecy on his successor, / and in body and mind we are [all] filled with joy.”

The Record of the Orally Transmitted Teachings says: “Body” here refers to the principle that the sufferings of birth and death are none other than nirvana, while “mind” refers to the principle that earthly desires are none other than enlightenment. “All” refers to the fact that all the Ten Worlds participate simultaneously. “Joy” p.80refers to the joy experienced by the entire Dharma-realm simultaneously.
Within this joy is contained the joy of all the Buddhas of the three existences of past, present, and future. Now because Nichiren and his followers chant Nam-myoho-renge-kyo, Shakyamuni Buddha experiences joy, as he indicates in the words [in chapter eleven, Treasure Tower], “I will surely rejoice.” This joy is shared by the good and evil realms alike. It is shared by the Ten Worlds simultaneously. You should give careful thought to this.


8. Questions and Answers about Embracing the Lotus Sutra: Ji Myō-hokke mondō shō (持妙法華問答抄), 461.

180. The Doctrine of Three Thousand Realms in a Single Moment of Life: Ichinen sanzen hōmon (一念三千法門), 412.

The Doctrine of Three Thousand Realms in a Single Moment of Life

WHY is the Lotus Sutra superior to all other sutras? Because this sutra contains the doctrines of threefold contemplation in a single mind and three thousand realms in a single moment of life.
The bodhisattva Medicine King appeared in the world in the land of China, going by the name of the Great Teacher T’ien-t’ai, and gained enlightenment into these doctrines. But although he set forth many different doctrines in such works as The Profound Meaning of the Lotus Sutra in ten volumes, The Words and Phrases of the Lotus Sutra in ten volumes, The Mind-Perceiving Meditation, The Essentials of Concentration and Insight, commentaries on the Vimalakīrti Sutra, The Four Meditations, and The Teaching of the Practice of Meditation, he did not in these works expound the doctrine of three thousand realms in a single moment of life, but merely discussed the doctrines relating to the hundred worlds and the thousand factors.
Then, in the summer of his fifty-seventh year, around the fourth month, at a place called Yü-ch’üan-ssu temple in Ching-chou, he expounded to his disciple, the Great Teacher Chang-an, a work in ten volumes entitled Great Concentration and Insight.
The first four volumes of the work still held back the secret, dealing only with the six stages of practice and the four forms of meditation. But in the fifth volume he expounded the ten objects of meditation, the ten meditations, and the doctrine of three thousand realms in a single moment of life, asserting that life at each moment is endowed with all three thousand realms.
Two hundred years later, the Great Teacher Miao-lo stated in his commentary on this work: “You should understand that one’s life and its environment at a single moment encompass the three thousand realms. Therefore, when one attains the Buddha way, one puts oneself in accord with this fundamental principle, and one’s body and mind at a single moment pervade the entire realm of phenomena.”1
These doctrines of three thousand realms in a single moment of life and threefold contemplation in a single mind are based on the ten factors, or ten thusnesses, enumerated in the first volume of the Lotus Sutra, in the passage the heart of which deals with the hundred worlds and thousand factors, and the three thousand realms.
With regard to threefold contemplation in a single mind, the other schools of Buddhism take it to be equivalent to the word nyoze, which means thusness, or suchness.2 But this is an error, because it fails to account for the two p.83principles [of non-substantiality and temporary existence]. They make this error because they do not understand the interpretation set forth by T’ien-t’ai and Nan-yüeh.
In our own school, we follow the interpretation set forth in the commentaries of T’ien-t’ai, which gives three readings to each of the ten factors. Reading them three times will produce great benefit.
The first reading, zesōnyo, “this appearance is thus,” indicates that each of the ten factors, such as appearance, nature, entity, and power, “is thus.” Here the word nyo, or thus, represents the principle of non-substantiality. And for this reason we know that all Ten Worlds are characterized by the truth of non-substantiality. When we contemplate this reading, we come to realize that we ourselves are none other than Thus Come Ones of the reward body, the eighty-four thousand teachings, and wisdom.
The second reading, nyozesō, “thus appearance,” or appearance like this, indicates the appearance manifested by the form and shape of one’s own body. All such appearances are temporary, and this means that, since the same applies to all the ten factors from appearance, nature, entity, power, and so forth, all Ten Worlds are characterized by the truth of temporary existence. When we contemplate this reading, we come to realize that we ourselves are none other than Thus Come Ones of the manifested body. This is also known as emancipation.
The third reading, sōnyoze, “appearance is thus,” refers to the Middle Way, the Buddha of the Dharma body. When we contemplate this reading, we come to realize that we ourselves are none other than Thus Come Ones of the Dharma body. This is also known as the Middle Way; as the essential nature of phenomena; as nirvana; and as tranquil extinction.
These three readings represent the three bodies, the Dharma body, the reward body, and the manifested body; the three truths of non-substantiality, temporary existence, and the Middle Way; and the three virtues of the Dharma body, wisdom, and emancipation.
These three bodies of the Thus Come One are in no way something that is extraneous to us. Rather we should understand that we ourselves are none other than ultimate entities endowed with the three virtues, Buddhas of original enlightenment, who possess the three bodies within a single one. When we understand this, we may be called Thus Come Ones, sages, enlightened ones. While we do not understand this, we are called ordinary mortals, ordinary living beings, or people in a state of delusion.
[Because of the mutual possession of the Ten Worlds] living beings in any one of the Ten Worlds possess all Ten Worlds, and this therefore makes a total of a hundred worlds. Each of these hundred worlds possesses the ten factors, and this makes a thousand factors. Each of these thousand factors possesses the three realms, the realm of living beings, of the environment, and of the five components, and this makes three thousand realms.
The forms and appearances that are manifested in the hundred worlds all represent the principle of temporary existence and hence pertain to the truth of temporary existence. The thousand factors all represent the principle of non-substantiality and hence pertain to the truth of non-substantiality. The three thousand realms all represent the principle of the Dharma body and hence pertain to the truth of the Middle Way.
Though the doctrines involved here are many, they come down simply to the three truths. These three truths may be called the Thus Come One of the p.84three bodies, or the ultimate entity of the three virtues.
The first three of the ten factors are the Thus Come One of original enlightenment. These combine with the remaining seven factors to form a single entity that is without dualism or distinction, which is termed consistency from beginning to end. What is termed the “beginning” is the [manifested] Buddha nature, and what is termed the “end” is the Buddhahood that has not yet been manifested, that is, the state of the nine worlds. The term “consistency” indicates that the Thus Come One of the ultimate stage of perfect enlightenment and we ordinary mortals in the stage of being a Buddha in theory are without any distinction. This is called consistency, or the great wisdom of the Lotus Sutra that sees the equality of all beings.
The first three of the ten factors represent the Thus Come One of original enlightenment. When one has attained an understanding of the Thus Come One of original enlightenment, then one is a Buddha of perfect enlightenment. And one [who is the embodiment of the Thus Come One of original enlightenment] thus becomes the father and mother of this [Buddha of] perfect enlightenment, and the Buddha is the child that one gives birth to.
Thus the first volume of Great Concentration and Insight says, “Concentration is none other than the mother of the Buddha, and insight is none other than the father of the Buddha.”3
Suppose, for example, that there are ten persons all of whom have treasures piled up in their respective storehouses. But, being unaware that they have such treasures in their storehouses, they are on the point of starving to death or dying of the cold. Among these ten, however, there is one clever person who awakens to the true situation. The other nine are utterly unable to do so, and must be enlightened by the clever person and shown how to eat, or have food put in their mouths.
The first volume of The Annotations on “Great Concentration and Insight” states, “The two words ‘concentration and insight’ represent the entity that is to be perceived by one who hears the teachings.” One who fails to hear the teachings will not understand the true meaning of “consistency from beginning to end.”
The child is often superior in many ways to the parent. Thus Ch’ung-hua4 treated his father with great respect, though the latter was stubborn and hard-headed, and so became known as a man of worth. Liu Pang,5 the governor of P’ei, even after he became emperor, continued to pay obeisance to his father and treat him with great respect. The father, who was thus respected, was not the one worthy to be called ruler; rather it was the son, who paid him respect, who deserved to be looked up to as ruler.
In like manner, though the Buddha is the offspring, it is he who gains enlightenment because he is wise, while ordinary mortals, although they are the parents, are ignorant and foolish and have not yet gained enlightenment.
People who do not understand the principle involved speak ill of such statements, insisting that they amount to “trampling on the head of the Buddha Vairochana,” but this is a gross error.
With regard to threefold contemplation in a single mind, there is threefold contemplation that is carried out in successive stages, and threefold contemplation that does not involve stages, but I will not go into this matter in detail.
When one has thoroughly mastered this threefold contemplation, one realizes that, as the Flower Garland Sutra says, “In the threefold world there is only this single mind.”
p.85T’ien-t’ai has stated, “The various waters enter the sea.”6 That is, the Buddha, we ourselves, and all other living beings are in our essential nature identical and without distinctions; this is the great wisdom of equality. The term “equality” may be taken to mean “universal” or “all-inclusive.”
These doctrines of threefold contemplation in a single mind and three thousand realms in a single moment of life are not found in any of the other sutras. Therefore, if one does not encounter the Lotus Sutra, how can one possibly attain Buddhahood?
The other sutras explain the existence of the six worlds, the eight worlds, or the ten worlds, but they do not make clear the mutual possession of these various worlds. But when, through the Lotus Sutra, we meditate moment by moment on the meaning of threefold contemplation in a single mind and the principle of three thousand realms in a single moment of life, then we come to realize that we ourselves are Thus Come Ones of original enlightenment. Then the clouds of ignorance part and the moon of the essential nature of phenomena shines forth. We wake from dreams of delusion and the round moon of original enlightenment is seen in all its brilliance. We see that this fleshly form received in birth from our parents, this body bound by earthly desires, is none other than the Thus Come One who has existed always and is ever-abiding.
This is what is called the attainment of Buddhahood in one’s present form, the realization that earthly desires are none other than enlightenment and that the sufferings of birth and death are none other than nirvana.
At this time when we gaze at the phenomenal world, we see that all things conform to the single principle of the Middle Way, and that the Buddha and living beings are one. This is what T’ien-t’ai means when he writes in his commentary, “There is not one color or one fragrance that is not the Middle Way.”7
At this time we see that all the worlds of the ten directions are the Pure Land of Tranquil Light. Where, then, can one find the pure lands of Amida Buddha or the Buddha Medicine Master? This is what the Lotus Sutra means when it says, “These phenomena are part of an abiding Law, [and] the characteristics of the world are constantly abiding.”8
We may wonder whether, without reciting the sutra, it is possible simply through the meditation of the mind-ground9 alone to attain Buddhahood. The fact is that the meditation on three thousand realms in a single moment of life and the method of meditation known as threefold contemplation in a single mind are contained within the five characters Myoho-renge-kyo. And these five characters, Myoho-renge-kyo, are also contained within the single life of each of us. Thus T’ien-t’ai’s commentary states: “This Myoho-renge-kyo represents the depths of the secret storehouse of the original state, the enlightenment attained by the Thus Come Ones of the three existences.”10
When we chant this Myoho-renge-kyo, the Buddha of original enlightenment present in our lives becomes manifest. Our bodies and minds are comparable to the storehouse of the teachings, and the word myō is comparable to the seal [that permits the opening of the storehouse]. Thus the commentary of T’ien-t’ai states: “To reveal the depths of the secret storehouse—this is called myō, or wonderful. To define the proper relationship between the provisional and the true—this is termed hō, or the Law. To point to the original enlightenment attained by the Buddha in the far distant past—this is compared to ren, or lotus. To clarify the perfect way of the p.86non-duality of provisional and true—this is compared to ge, or blossom. The voice carries out the work of the Buddha, and this is called kyō, or sutra.”11
And the commentary also states: “Myō is a term used to praise the Law that is beyond ordinary comprehension. Myō is also the Law of the Ten Worlds and the ten factors, the Law that is both provisional and true.”12
Chanting the daimoku, or title, of the Lotus Sutra is the same as carrying out meditation. Ignorant persons may find this difficult to believe. But the second volume of Great Concentration and Insight by T’ien-t’ai has a passage “regarding recitation and silence” in which the word “recitation” refers to recitation of the Lotus Sutra and “silence” to the practice of meditation or contemplation. And again, in the first volume of his Meaning of the Four Teachings, T’ien-t’ai states: “Not only [are such practices as recitation] not a needless waste of effort, they are essential in enabling one to grasp the principle involved.”
The Great Teacher T’ien-t’ai was a reincarnation of the bodhisattva Medicine King, and in his commentaries he discussed the merits of reciting the sutra and those of meditation. To begin with, in his commentaries he defined four guidelines for interpreting the words and phrases of the Lotus Sutra, namely, causes and conditions, correlated teachings, theoretical and essential teachings, and observation of the mind. But persons who do not understand the importance of these four types of interpretation are likely to apply only one type of interpretation, turning all their attention to the way in which the passage relates to the theoretical and essential teachings, or turning all their attention to how it relates to observation of the mind.
In the Lotus Sutra, we find the doctrine directly stated, we find it taught through similes, and we find it taught through an explanation of causes and conditions in the past. In passages where the doctrine is directly stated, the original purpose for which the Buddhas appear in the world is set forth, the direct path by which all living beings can attain Buddhahood. And daimoku represents the cause and condition that permits not only us but all living beings to proceed directly to the place of enlightenment.
Therefore T’ien-t’ai in the first volume of his Profound Meaning states: “All the little practices of goodness are gathered together, and one finds one’s destination in the breadth and magnitude of the one vehicle.”13 By “breadth and magnitude” he means that all living beings without exception shall be guided to this goal.
Although this goal may be set forth as the original purpose for which one person, Shakyamuni, made his appearance in the world, yet all beings in the stage of near-perfect enlightenment and below should look up to it and should have faith in this sutra, the Lotus. For this sutra itself is the original purpose for which the Buddhas appear in the world.
The Zen school reveres the practice of meditation, or observation of the mind, as the original purpose for which the Buddhas appear in the world, when in fact it is only one aspect of the four guidelines mentioned earlier. If meditation on three thousand realms in a single moment of life and threefold contemplation in a single mind were in fact the heart and core of the Lotus Sutra, then the ten factors would have been mentioned in the daimoku, or title, of the sutra. But of course the daimoku is simply Myoho-renge-kyo, and so there is no need for any further discussion.
Moreover, the Zen school of our time speaks of itself as a “separate transmission outside the sutras.” But at the same time, it quotes the words of the p.87Perfect Enlightenment Sutra, though it has supposedly discarded all such sutras. And since it has done so, it has no business trying to meddle with the Lotus Sutra, the sutra of the true teaching.
Those who are knowledgeable may practice both sutra recitation and meditation. Those uninformed may simply chant the daimoku, for in doing so they will be abiding by the principle of the sutra.
This Myoho-renge-kyo is a term designating the essential nature of our minds, or, more generally speaking, the essential nature of the minds of all living beings, the eight-petaled white lotus blossom. The words of the Buddha himself teach us this. From time without beginning until the present, these bodies of ours have transmigrated through the realm of birth and death, in a state of delusion as to the essential nature of the mind that is within these bodies. But now that we have encountered the Lotus Sutra and chant the daimoku that represents the Thus Come One of original enlightenment, who possesses the three bodies in a single body, the Thus Come One becomes manifest. In our present existence we achieve the inner realization and attainment of Buddhahood that is known as the attainment of Buddhahood in our present form.
And when we die, our bodies will emit a glow. This is what is known as the outward-directed activity associated with the attainment of Buddhahood. This is what the Lotus Sutra means when it says, “Then in a future existence they will be able to become Buddhas.”14
“When for the sake of brevity one mentions only the daimoku, or title, the entire sutra is by implication included therein.”15 This means that one recitation of the daimoku is equivalent to one recitation of the whole sutra.
When we chant Myoho-renge-kyo, the Thus Come One of the essential nature of our minds becomes manifest, and the sounds that reach the ears of others wipe out their offenses accumulated over countless asamkhya kalpas. When they respond with joy even for a moment, they attain Buddhahood in their present form. Even though they may not believe this, the seed has been planted, it is maturing, and through it they will invariably attain Buddhahood.
The Great Teacher Miao-lo states: “Whether one accepts or rejects the teachings, they have entered one’s ear and one has thus established a bond with them. And then, though one may comply with them or go against them, in the end one will because of this bond be able to achieve liberation.”16
And I, Nichiren, declare that these words, “whether one accepts or rejects,” “though one may comply with them or go against them,” constitute a passage worthy to be engraved on the heart. This is what the Lotus Sutra means when it says, “If there are those who hear the Law, [then not a one will fail to attain Buddhahood].”17 Here it speaks of those “who hear the Law.” But if it were referring to those who attain Buddhahood through meditation, it would say, “If there are those who meditate on the Law.”
According to the interpretation of T’ien-t’ai, the ten factors are equivalent to the Ten Worlds. These Ten Worlds arise in life at each moment, and thus the living beings of the Ten Worlds come forth.
These ten factors represent Myoho-renge-kyo. This sahā world is a land in which one gains the way through the faculty of hearing. And, as I indicated earlier [the Great Teacher Miao-lo states], “You should understand that one’s life and its environment at a single moment encompass the three thousand realms.” It is clear, then, that the bodies of all living beings encompass the hundred worlds and thousand factors, and the three thousand realms.
p.88Therefore living beings whose ears are touched by the daimoku are living beings who will gain merit. And when we speak of all living beings, this category of all living beings includes plants and trees, tiles and pebbles. (Both sentient and insentient things.) Regarding such plants and trees, The Diamond Scalpel states: “A plant, a tree, a pebble, a speck of dust—each has the Buddha nature, and each is endowed with cause and effect and with the function to manifest and the wisdom to realize its Buddha nature.”
And at the beginning of the “Teacher of the Law” chapter of the Lotus Sutra, we read: “[Medicine King, do you see in this great assembly] the immeasurable number of heavenly beings, dragon kings, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, human and nonhuman beings, as well as monks, nuns . . . ? Upon these various kinds of beings who listen to one verse or one phrase of the Lotus Sutra of the Wonderful Law and for a moment think of it with joy I will bestow on all of them a prophecy that they will attain supreme perfect enlightenment.”
The words “nonhuman beings” refer to all those sentient beings outside the world of human beings who possess a mind. And if they are included, then how much more certain is it that those in the world of human beings are included.
If votaries of the Lotus Sutra carry out religious practice as the sutra directs, then every one of them without exception will surely attain Buddhahood within his or her present lifetime. To cite an analogy, if one plants the fields in spring and summer, then, whether it be early or late, one is certain to reap a harvest within the year.
Votaries of the Lotus Sutra fall into three categories, superior, middling, and inferior, depending upon their capacities, and yet all will invariably attain enlightenment within a single lifetime. Thus the first volume of Profound Meaning states: “Whether of superior, middling, or inferior capacity, all will be given a prophecy of the attainment of Buddhahood.”
Those who seek to attain Buddhahood solely through the contemplation of the mind are following a one-sided approach. And how much truer is this of those who practice the Zen style of seated meditation and speak of a “separate transmission outside the sutras.”
In the “Teacher of the Law” chapter of the Lotus Sutra, the Buddha states: “Medicine King, though there may be many persons, those still living in the household and those who have left it, who practice the way of the bodhisattva, if they are not willing to see, hear, read, recite, copy, embrace, and offer alms to this Lotus Sutra, then you should know that such persons are not yet practicing the bodhisattva way in a fitting manner. But if there are those who will listen to this sutra, then they are capable of practicing the bodhisattva way in a fitting manner.”
If the sutra meant that one could attain Buddhahood through contemplation of the mind alone, then why would it speak of “seeing, hearing, reading, reciting”? This sutra makes “hearing” the sole basis of practice.
In this sutra, the Lotus, evil persons, women, persons of the two vehicles, and icchantikas are not discriminated against. Thus, as the sutra says, “all attain the Buddha way.”18 This is also known as the great wisdom of equality.
Once one has heard the sutra teaching that good and evil are not two, that correct and erroneous are as one, then one gains inner enlightenment and attains Buddhahood. Therefore this is called the attainment of Buddhahood in one’s present form. And because one gains enlightenment in a single lifetime, it is called perfect enlightenment in one lifetime.
p.89Though there may be persons who are unaware of the principle involved, if they chant the daimoku, they will experience the joy that can only be shared between Buddhas. This is what the sutra means when it says, “I will surely rejoice and so will the other Buddhas.”19
Though one may possess medicine blended from hundreds and thousands of ingredients, if one does not drink it, one’s illness will never be cured. Though one may have riches in one’s storehouse, if one does not know enough to open the storehouse, one may go hungry; and though one may have medicine in the breast of one’s robe, if one does not know enough to drink it, one may die. And this is also true of the benefits of this Lotus Sutra, which are like those of the wish-granting jewel described in the “Five Hundred Disciples” chapter.
If, along with contemplation of the mind, one recites the sutra, then of course one will gain these benefits. And even without practicing meditation, as I explained earlier, when one recites the words “This reality consists of zesōnyo (this appearance is thus) . . . ,” the word “thus” represents the principle of non-substantiality. Therefore the non-substantiality of the appearance, nature, entity, power, and so forth acquired by one’s life through the karma of past existences, and of the eighty-eight types of illusions of thought and eighty-one kinds of illusions of desire inherent in them—the non-substantiality of all these is the Thus Come One of the reward body.
When one recites the words “This reality consists of nyozesō (“thus appearance,” or appearance like this) . . . ,” this is the principle of temporary existence. Therefore the appearance, nature, entity, power, and so forth acquired by one’s life through the karma of past existences, along with the illusions innumerable as particles of dust and sand inherent in them—all these are the Thus Come One of the manifested body.
And when one recites the words “This reality consists of sōnyoze (appearance is thus) . . . ,” this is the principle of the Middle Way. Accordingly, the appearance, nature, and so forth acquired by one’s life through karma, as all the illusions about the true nature of life inherent in them are swept away, are opened up as none other than the Thus Come One of the Dharma body.
When the passage on the ten factors is given these three different readings, this represents the principle of the three bodies in a single body, the single body that comprises the three bodies. Though divided into three, they are truly one; though posited as one, they are at the same time three.
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Nichiren Daishonin wrote The Doctrine of Three Thousand Realms in a Single Moment of Life in 1258. Earlier the same year he had written The Meaning of the Sacred Teachings of the Buddha’s Lifetime, in which he said, “I will discuss the principle of three thousand realms in a single moment of life in more detail on another occasion” (p. 63). Subsequently, he produced On the Principle of Three Thousand Realms in a Single Moment of Life, On the Ten Factors, and this work; taken together, they address the three thousand realms in a single moment of life from a broad perspective and in considerable detail.
p.90Japan’s Tendai school by the Daishonin’s time had distorted the doctrines of T’ien-t’ai, which Dengyō employed as the basis of the school he founded. Some Tendai priests held the following view: the practice of meditation advocated by T’ien-t’ai mainly in his work Great Concentration and Insight—that of observing, or contemplating, the mind—is superior to the practice of either the theoretical teaching or the essential teaching of the Lotus Sutra; therefore one should reject the practice of the Lotus Sutra and carry out only the practice of mind-contemplation. On the other hand, the adherents of the Zen school, founded in China by Bodhidharma and growing in popularity in Japan at this time, exclusively advocated seated Zen meditation. As a practice, the Zen teachers claimed, this surpassed even the meditation set forth by T’ien-t’ai.
With the growing influence of these views, the Daishonin saw a need to refute, based on a correct understanding of T’ien-t’ai’s teachings, the erroneous opinion that meditation alone constitutes the path to Buddhahood.
The Daishonin begins by declaring that what makes the Lotus Sutra superior to the other sutras is the fact that it contains two teachings in particular: the threefold contemplation in a single mind, and the principle of three thousand realms in a single moment of life.
He points out that the principle of three thousand realms is based upon the ten factors, also translated as the ten thusnesses, set forth in the “Expedient Means” (2nd) chapter of the Lotus Sutra. He introduces three ways to read these ten factors, connecting each factor to its accompanying term “thus” or “like this” (Jpn nyoze) in three different ways.
These three readings, he says, correspond to the three virtues of the Buddha (the Dharma body, wisdom, and emancipation), to the three truths (non-substantiality, temporary existence, and the Middle Way), and to the three bodies (the reward body, the manifested body, and the Dharma body) that together constitute the one body of the Thus Come One of original enlightenment. The significance of these three readings is that one’s own body is one and identical with the three bodies that are the one body of the Thus Come One, or the Buddha.
In addition, he states that the principle of the mutual possession of the Ten Worlds corresponds to the truth of temporary existence, the principle of the thousand factors to the truth of non-substantiality, and the three thousand realms to the truth of the Middle Way. He also describes the ten factors as indicating that there is no distinction between the Buddha and ordinary people, and that the relationship between the two is like that of parent and child. The Buddha, he says, is like the child to whom ordinary people give birth.
Addressing the question of whether one can attain Buddhahood through meditation alone, he says, “The fact is that the meditation on three thousand realms in a single moment of life and the method of meditation known as threefold contemplation in a single mind are contained within the five characters Myoho-renge-kyo,” and that the chanting of Myoho-renge-kyo is the essential practice for attaining Buddhahood.
He goes on to refute the erroneous assertion made by Tendai scholars and Zen priests that meditation is the correct Buddhist practice. In this regard, he says, “This sahā world is a land in which one gains the way through the faculty of hearing,” thereby clarifying the Lotus Sutra’s emphasis on “hearing the Law.” Moreover, he says, from the standpoint of the Lotus Sutra, which states that “all living beings” can attain Buddhahood, the words “all living p.91beings” include all things, sentient or insentient, alive or dead. If this is true, then surely people who practice as the sutra teaches are certain to attain Buddhahood in this lifetime. The Daishonin closes by emphasizing again the significance of the three different readings of the ten factors.
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1. The Annotations on “Great Concentration and Insight.”
2. The word nyoze represents the truth of the Middle Way.
3. This passage is not found in the first volume of Great Concentration and Insight, though a similar one is found in the fifth volume.
4. Ch’ung-hua, better known as Emperor Shun, is a legendary sage ruler of ancient China.
5. Liu Pang, also known as Emperor Kao-tsu, was the founder of the Han dynasty (202 b.c.e.–c.e. 220). Though his father played no part in the founding of the dynasty, Liu Pang treated him with great respect and honored him as if he were a sovereign. See also Glossary.
6. The Profound Meaning of the Lotus Sutra, in which T’ien-t’ai cites Nāgārjuna’s words “When the various waters enter the sea, all alike become one salty flavor.”
7. Great Concentration and Insight.
8. Lotus Sutra, chap. 2.
9. “Mind-ground” is a term comparing the mind to the ground, or earth. According to volume eight of the Contemplation on the Mind-Ground Sutra, just as the ground gives rise to the so-called five kinds of grain and five kinds of fruit, the mind gives rise to the five stages of (1) one who is still learning, (2) one who has nothing more to learn (arhat), (3) self-awakened one, (4) bodhisattva, and (5) the Thus Come Ones.
10. Preface by Chang-an to T’ien-t’ai’s Profound Meaning.
11. Ibid.
12. Preface by T’ien-t’ai to his Profound Meaning. “Provisional” in this passage refers to the nine worlds, and “true” indicates the world of Buddhahood. “The Law that is both provisional and true” means that Buddhahood is inherent in the nine worlds and the nine worlds are inherent in Buddhahood.
13. Ibid.
14. Lotus Sutra, chap. 2.
15. The Annotations on “The Words and Phrases of the Lotus Sutra.”
16. Ibid.
17. Lotus Sutra, chap. 2.
18. Ibid.
19. Ibid., chap. 11.


On Attaining Buddhahood in This Lifetime

IF you wish to free yourself from the sufferings of birth and death you have endured since time without beginning and to attain without fail unsurpassed enlightenment in this lifetime, you must perceive the mystic truth that is originally inherent in all living beings. This truth is Myoho-renge-kyo. Chanting Myoho-renge-kyo will therefore enable you to grasp the mystic truth innate in all life.
The Lotus Sutra is the king of sutras, true and correct in both word and principle. Its words are the ultimate reality, and this reality is the Mystic Law (myōhō). It is called the Mystic Law because it reveals the principle of the mutually inclusive relationship of a single moment of life and all phenomena. That is why this sutra is the wisdom of all Buddhas.
Life at each moment encompasses the body and mind and the self and environment of all sentient beings in the Ten Worlds as well as all insentient beings in the three thousand realms, including plants, sky, earth, and even the minutest particles of dust. Life at each moment permeates the entire realm of phenomena and is revealed in all phenomena. To be awakened to this principle is itself the mutually inclusive relationship of life at each moment and all phenomena. Nevertheless, even though you chant and believe in Myoho-renge-kyo, if you think the Law is outside yourself, you are embracing not the Mystic Law but an inferior teaching. “Inferior teaching” means those other than this [Lotus] sutra, which are all expedient and provisional. No expedient or provisional teaching leads directly to enlightenment, and without the direct path to enlightenment you cannot attain Buddhahood, even if you practice lifetime after lifetime for countless kalpas. Attaining Buddhahood in this lifetime is then impossible. Therefore, when you chant myōhō and recite renge,1 you must summon up deep faith that Myoho-renge-kyo is your life itself.
You must never think that any of the eighty thousand sacred teachings of Shakyamuni Buddha’s lifetime or any of the Buddhas and bodhisattvas of the ten directions and three existences are outside yourself. Your practice of the Buddhist teachings will not relieve you of the sufferings of birth and death in the least unless you perceive the true nature of your life. If you seek enlightenment outside yourself, then your performing even ten thousand practices and ten thousand good deeds will be in vain. It is like the case of a poor man who spends night and day counting his neighbor’s wealth but gains not even half a coin. That is why the T’ien-t’ai school’s commentary states, “Unless p.4one perceives the nature of one’s life, one cannot eradicate one’s grave offenses.”2 This passage implies that, unless one perceives the nature of one’s life, one’s practice will become an endless, painful austerity. Therefore, such students of Buddhism are condemned as non-Buddhist. Great Concentration and Insight states that, although they study Buddhism, their views are no different from those of non-Buddhists.
Whether you chant the Buddha’s name,3 recite the sutra, or merely offer flowers and incense, all your virtuous acts will implant benefits and roots of goodness in your life. With this conviction you should strive in faith. The Vimalakīrti Sutra states that, when one seeks the Buddhas’ emancipation in the minds of ordinary beings, one finds that ordinary beings are the entities of enlightenment, and that the sufferings of birth and death are nirvana. It also states that, if the minds of living beings are impure, their land is also impure, but if their minds are pure, so is their land. There are not two lands, pure or impure in themselves. The difference lies solely in the good or evil of our minds.
It is the same with a Buddha and an ordinary being. When deluded, one is called an ordinary being, but when enlightened, one is called a Buddha. This is similar to a tarnished mirror that will shine like a jewel when polished. A mind now clouded by the illusions of the innate darkness of life is like a tarnished mirror, but when polished, it is sure to become like a clear mirror, reflecting the essential nature of phenomena and the true aspect of reality. Arouse deep faith, and diligently polish your mirror day and night. How should you polish it? Only by chanting Nam-myoho-renge-kyo.
What then does myō signify? It is simply the mysterious nature of our life from moment to moment, which the mind cannot comprehend or words express. When we look into our own mind at any moment, we perceive neither color nor form to verify that it exists. Yet we still cannot say it does not exist, for many differing thoughts continually occur. The mind cannot be considered either to exist or not to exist. Life is indeed an elusive reality that transcends both the words and concepts of existence and nonexistence. It is neither existence nor nonexistence, yet exhibits the qualities of both. It is the mystic entity of the Middle Way that is the ultimate reality. Myō is the name given to the mystic nature of life, and hō, to its manifestations. Renge, which means lotus flower, is used to symbolize the wonder of this Law. If we understand that our life at this moment is myō, then we will also understand that our life at other moments is the Mystic Law.4 This realization is the mystic kyō, or sutra. The Lotus Sutra is the king of sutras, the direct path to enlightenment, for it explains that the entity of our life, which manifests either good or evil at each moment, is in fact the entity of the Mystic Law.
If you chant Myoho-renge-kyo with deep faith in this principle, you are certain to attain Buddhahood in this lifetime. That is why the sutra states, “After I have passed into extinction, [one] should accept and uphold this sutra. Such a person assuredly and without doubt will attain the Buddha way.”5 Never doubt in the slightest.
Maintain your faith and attain Buddhahood in this lifetime. Nam-myoho-renge-kyo, Nam-myoho-renge-kyo.

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This letter was written to Toki Jōnin in the seventh year of Kenchō (1255), two years after Nichiren Daishonin established his teaching of Nam-myoho-renge-kyo. At the time of this letter, the Daishonin was thirty-four years old and was living in Kamakura, the seat of the military government. Toki was a staunch follower of the Daishonin who lived in Wakamiya in Shimōsa Province. He received some thirty letters, including Letter from Sado and one of the major treatises, The Object of Devotion for Observing the Mind. A retainer of Lord Chiba, the constable of Shimōsa, Toki had become a follower of the Daishonin around 1254.
Of all his writings from the mid-1250s, On Attaining Buddhahood in This Lifetime focuses most clearly on the tenets of the Daishonin’s Buddhism; many of the other works of this period are aimed chiefly at refuting the erroneous doctrines of other schools and discussing theoretical questions. This short essay not only reflects the theories T’ien-t’ai formulated based on the Lotus Sutra, but also reveals the concrete practice for attaining Buddhahood—namely, chanting Nam-myoho-renge-kyo—that is missing in T’ien-t’ai’s theoretical framework.
Myoho-renge-kyo is the title of the Lotus Sutra, but to the Daishonin it is much more; it is the essence of the sutra, the revelation of the supreme Law itself. Apparent in this work are both the depth of his thought and his conviction that Nam-myoho-renge-kyo is the only teaching that can lead people to Buddhahood in this lifetime.
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1. “Chant myōhō and recite renge” means to chant the daimoku of the Mystic Law, or Nam-myoho-renge-kyo.
2. The Annotations on “Great Concentration and Insight.”
3. As used here, “the Buddha’s name” denotes Nam-myoho-renge-kyo.
4. This sentence can also be interpreted to read, “If one understands that one’s life is myō, then one also understands that others’ lives are all entities of the Mystic Law.”
5. Lotus Sutra, chap. 21.

Hakiri Sanenaga[波木井実長] (1222–1297)
Haklenayashas[鶴勒夜那・鶴勒夜奢] (n.d.) (Skt; Jpn Kakurokuyana or Kakurokuyasha)
Hall of the Good Law[善法堂] (Skt Sudharman; Jpn Zembō-dō)
Han-kuang[含光] (n.d.) (PY Hanguang; Jpn Gankō)
Harivarman[訶梨跋摩] (n.d.) (Skt; Jpn Karibatsuma)
Harsha[戒日王] (Skt; Jpn Kainichi-ō)
Healing Buddha[薬師仏] (Jpn Yakushi-butsu)
Hearer of Many Teachings[多聞天] (Jpn Tamon-ten)
Heart of the Abhidharma, The[阿毘曇心論] (Skt Abhidharma-hridaya-shāstra; Chin A-p’i-t’an-hsin-lun; Jpn Abidon-shin-ron)
Heart of Wisdom Sutra[般若心経] (Jpn Hannya-shingyō)
Heart Sutra[般若心経] (Skt Prajnāpāramitā-hridaya-sūtra; Chin Pan-jo-hsin-ching; Jpn Hannya-shingyō)
Heat-Free Lake[無熱池] (Jpn Munetchi)
heat stage[煗位・煗法] (Jpn nan-i or nampō)
heaven[天] (Skt, Pali deva-loka; Jpn ten)
heavenly being among heavenly beings[天中天] (Skt, Pali devātideva; Jpn tenchū-ten)
heavenly devil[天魔] (Jpn temma)
heavenly gods and benevolent deities[諸天善神] (Jpn shoten-zenjin)
Heavenly King[天王如来] (Skt Devarāja; Jpn Tennō-nyorai)
Heaven of Boundless Consciousness[識無辺処天] (Jpn Shikimuhenjo-ten)
Heaven of Boundless Empty Space[空無辺処天] (Jpn Kūmuhenjo-ten)
Heaven of Enjoying the Conjured[化楽天・楽変化天] (Skt Nirmānarati; Jpn Keraku-ten or Rakuhenge-ten)
Heaven of Freely Enjoying Things Conjured by Others[他化自在天] (Skt Paranirmita-vasha-vartin; Jpn Takejizai-ten)
Heaven of Great Brahmā[大梵天] (Jpn Daibon-ten)
Heaven of Māra[魔天] (Jpn Ma-ten)
Heaven of Neither Thought Nor No Thought[非想非非想天] (Jpn Hisō-hihisō-ten)
Heaven of Nothingness[無所有処天] (Jpn Mushousho-ten)
Heaven of the Four Heavenly Kings[四王天] (Skt Chātur-mahārāja-kāyika; Jpn Shiō-ten)
Heaven of the Thirty-three Gods[三十三天] (Jpn Sanjūsan-ten)
heavens of purity[浄居天] (Jpn jōgo-ten)
Hei no Saemon[平左衛門] (d. 1293)
hell[地獄] (Skt, Pali naraka or niraya; Jpn jigoku)
hell of black cords[黒縄地獄] (Skt Kālasūtra; Jpn Kokujō-jigoku)
hell of burning heat[焦熱地獄] (Skt Tapana; Jpn Shōnetsu-jigoku)
hell of incessant suffering[無間地獄] (Skt, Pali Avīchi; Jpn Muken-jigoku)
hell of repeated rebirth for torture[等活地獄] (Skt Samjīva; Jpn Tōkatsu-jigoku)
hell of the crimson lotus[紅蓮地獄] (Skt Padma; Jpn Guren-jigoku)
heritage of the Law[血脈] (Jpn kechimyaku or ketsumyaku)
hero of the world[世雄] (Jpn seō)
Hiei, Mount[比叡山] (Jpn Hiei-zan)
high grain prices[穀貴] (Jpn kokki)
Hiki Yoshimoto[比企能本] (1202–1286)
Himatala[雪山下王] (Skt; Jpn Sessenge-ō)
Hinayana Buddhism[小乗仏教] (Jpn Shōjō-bukkyō)
Hiranyavatī[熈連河] (Skt, Pali; Jpn Kiren-ga)
History of the Buddha’s Successors, A[付法蔵因縁伝] (Chin Fu-fa-tsang-yin-yüan-chuan; Jpn Fuhōzō-innen-den)
Hōjō Yagenta[北条弥源太] (n.d.)
Hokke school[法華宗] (Jpn Hokke-shū)
Holy Eagle Peak[霊鷲山] (Jpn Ryōju-sen)
Homma Rokurō Saemon[本間六郎左衛門] (n.d.)
Hōnen[法然] (1133–1212)
horse-headed demons[馬頭] (Skt ashvashīrsha; Jpn mezu)
Hoshina Gorō Tarō[星名五郎太郎] (n.d.)
Hossō school[法相宗] (Jpn Hossō-shū)
householder[居士] (Skt griha-pati; Pali gaha-pati; Jpn koji)
Hsien-shou[賢首] (PY Xianshou; Jpn Genju)
Hsi-ming-ssu[西明寺] (PY Ximingsi; Jpn Saimyō-ji)
Hsing-huang[興皇] (PY Xinghuang; Jpn Kōkō)
Hsing-man[行満] (n.d.) (PY Xingman; Jpn Gyōman)
Hsin-hsing[信行] (540–594) (PY Xinxing; Jpn Shingyō)
Hsiu-ch’an-ssu[修禅寺] (PY Xiuchansi; Jpn Shuzen-ji)
Hsüan-lang[玄朗] (673–754) (PY Xuanlang; Jpn Genrō)
Hsüan-tsang[玄奘] (602–664) (PY Xuanzang; Jpn Genjō)
Huai-kan[懐感] (n.d.) (PY Huaigan; Jpn Ekan)
Hua-yen school[華厳宗] (PY Huayanzong; Jpn Kegon-shū)
Hui-ch’ang Persecution[会昌の廃仏] (Jpn Kaishō-no-haibutsu)
Hui-k’o[慧可] (487–593) (PY Huike; Jpn Eka)
Hui-kuan[慧観] (n.d.) (PY Huiguan; Jpn Ekan)
Hui-kuang[慧光] (468–537) (PY Huiguang; Jpn Ekō)
Hui-kuo[恵果] (746–805) (PY Huiguo; Jpn Keika)
Hui-neng[慧能] (638–713) (PY Huineng; Jpn Enō)
Hui-ssu[慧思] (PY Huisi; Jpn Eshi)
Hui-tz’u[慧次] (434–490) (PY Huici; Jpn Eji)
Hui-wen[慧文] (n.d.) (PY Huiwen; Jpn Emon)
Hui-yen[慧厳] (363–443) (PY Huiyan; Jpn Egon)
Hui-yüan(1) [慧遠] (334–416) (PY Huiyuan; Jpn Eon); (2) [慧遠] (523–592) (PY Huiyuan; Jpn Eon); (3) [慧苑] (n.d.) (PY Huiyuan; Jpn Eon)
hundred blessings[百福] (Jpn hyaku-fuku)
hundred worlds and thousand factors[百界千如] (Jpn hyakkai-sennyo)
Hung-jen[弘忍] (601–674) (PY Hongren; Jpn Kōnin)
hungry spirits[餓鬼] (Skt preta; Jpn gaki)
Hachiman [八幡]: Also known as Great Bodhisattva Hachiman. One of Japan’s main deities. The first known shrine to Hachiman was built in Usa, Buzen Province, on Japan’s southernmost main island, Kyushu, sometime between the sixth and the eighth century. Later this god became famous for his oracles, one of which declared that Hachiman would protect the construction of the great image of Vairochana Buddha at Tōdai-ji temple in Nara in the mid-eighth century. For this the god was given the Buddhist title Great Bodhisattva in 781, making him the first Japanese deity to receive this title. This event is seen as symbolic of the emerging syncretism of Buddhism and Japan’s indigenous religion, Shinto, at the time. In the Heian period (794–1185), Hachiman was widely revered as the deified spirit of Emperor Ōjin, and a derivative shrine called Iwashimizu Hachiman Shrine was built in 860 in the suburbs of Kyoto, the capital. This shrine, along with Ise Shrine, came to be devoted to the imperial ancestors. Later the Minamoto clan adopted Hachiman as its patron deity, and Minamoto no Yoritomo, the founder of the Kamakura shogunate, established a shrine to Hachiman at Tsurugaoka in Kamakura in the late twelfth century. With this, Hachiman came to be known as the deity of warriors or the god of war. As worship of Hachiman spread, he also came to be regarded as the guardian deity of many respective communities. Hachiman’s incorporation as a protective deity of Buddhism signifies the transition of Buddhism from its early status in Japan as a foreign religion to a mainstay of Japan’s spiritual culture.


The Book of
Chapter 1
Elimelech and his family go to Moab because of famine—His sons marry—The father and sons die—Ruth, the Moabitess, her husband having died, remains constant to Naomi—They come to Bethlehem.

1 Now it came to pass in the days when the judges ruled, that there was a famine in the land. And a certain man of Beth-lehem-judah went to sojourn in the country of Moab, he, and his wife, and his two sons.

2 And the name of the man was Elimelech, and the name of his wife Naomi, and the name of his two sons Mahlon and Chilion, Ephrathites of Beth-lehem-judah. And they came into the country of Moab, and continued there.

3 And Elimelech Naomi’s husband died; and she was left, and her two sons.

4 And they took them wives of the women of Moab; the name of the one was Orpah, and the name of the other Ruth: and they dwelled there about ten years.

5 And Mahlon and Chilion died also both of them; and the woman was left of her two sons and her husband.

6 ¶Then she arose with her daughters in law, that she might return from the country of Moab: for she had heard in the country of Moab how that the Lord had visited his people in giving them bread.

7 Wherefore she went forth out of the place where she was, and her two daughters in law with her; and they went on the way to return unto the land of Judah.

8 And Naomi said unto her two daughters in law, Go, return each to her mother’s house: the Lord deal kindly with you, as ye have dealt with the dead, and with me.

9 The Lord grant you that ye may find rest, each of you in the house of her husband. Then she kissed them; and they lifted up their voice, and wept.

10 And they said unto her, Surely we will return with thee unto thy people.

11 And Naomi said, Turn again, my daughters: why will ye go with me? are there yet any more sons in my womb, that they may be your husbands?

12 Turn again, my daughters, go your way; for I am too old to have an husband. If I should say, I have hope, if I should have an husband also to night, and should also bear sons;

13 Would ye tarry for them till they were grown? would ye stay for them from having husbands? nay, my daughters; for it grieveth me much for your sakes that the hand of the Lord is gone out against me.

14 And they lifted up their voice, and wept again: and Orpah kissed her mother in law; but Ruth clave unto her.

15 And she said, Behold, thy sister in law is gone back unto her people, and unto her gods: return thou after thy sister in law.

16 And Ruth said, Entreat me not to leave thee, or to return from following after thee: for whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God:

17 Where thou diest, will I die, and there will I be buried: the Lord do so to me, and more also, if ought but death part thee and me.

18 When she saw that she was steadfastly minded to go with her, then she left speaking unto her.

19 ¶So they two went until they came to Beth-lehem. And it came to pass, when they were come to Beth-lehem, that all the city was moved about them, and they said, Is this Naomi?

20 And she said unto them, Call me not Naomi, call me Mara: for the Almighty hath dealt very bitterly with me.

21 I went out full, and the Lord hath brought me home again empty: why then call ye me Naomi, seeing the Lord hath testified against me, and the Almighty hath afflicted me?

22 So Naomi returned, and Ruth the Moabitess, her daughter in law, with her, which returned out of the country of Moab: and they came to Beth-lehem in the beginning of barley harvest.

The Second Epistle of Paul the Apostle to the
Chapter 1
God comforts and cares for His Saints—The Saints are sealed and given assurance by the Spirit in their hearts.

1 Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, unto the church of God which is at Corinth, with all the saints which are in all Achaia:

2 Grace be to you and peace from God our Father, and from the Lord Jesus Christ.

3 Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort;

4 Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God.

5 For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ.

6 And whether we be afflicted, it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, it is for your consolation and salvation.

7 And our hope of you is steadfast, knowing, that as ye are partakers of the sufferings, so shall ye be also of the consolation.

8 For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life:

9 But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead:

10 Who delivered us from so great a death, and doth deliver: in whom we trust that he will yet deliver us;

11 Ye also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf.

12 For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-ward.

13 For we write none other things unto you, than what ye read or acknowledge; and I trust ye shall acknowledge even to the end;

14 As also ye have acknowledged us in part, that we are your rejoicing, even as ye also are ours in the day of the Lord Jesus.

15 And in this confidence I was minded to come unto you before, that ye might have a second benefit;

16 And to pass by you into Macedonia, and to come again out of Macedonia unto you, and of you to be brought on my way toward Judæa.

17 When I therefore was thus minded, did I use lightness? or the things that I purpose, do I purpose according to the flesh, that with me there should be yea yea, and nay nay?

18 But as God is true, our word toward you was not yea and nay.

19 For the Son of God, Jesus Christ, who was preached among you by us, even by me and Silvanus and Timotheus, was not yea and nay, but in him was yea.

20 For all the promises of God in him are yea, and in him Amen, unto the glory of God by us.

21 Now he which stablisheth us with you in Christ, and hath anointed us, is God;

22 Who hath also sealed us, and given the earnest of the Spirit in our hearts.

23 Moreover I call God for a record upon my soul, that to spare you I came not as yet unto Corinth.

24 Not for that we have dominion over your faith, but are helpers of your joy: for by faith ye stand.

The Book of Mosiah
Chapter 1
King Benjamin teaches his sons the language and prophecies of their fathers—Their religion and civilization have been preserved because of the records kept on the various plates—Mosiah is chosen as king and is given custody of the records and other things. About 130–124 B.C.

1 And now there was no more contention in all the land of Zarahemla, among all the people who belonged to king Benjamin, so that king Benjamin had continual peace all the remainder of his days.

2 And it came to pass that he had three sons; and he called their names Mosiah, and Helorum, and Helaman. And he caused that they should be taught in all the language of his fathers, that thereby they might become men of understanding; and that they might know concerning the prophecies which had been spoken by the mouths of their fathers, which were delivered them by the hand of the Lord.

3 And he also taught them concerning the records which were engraven on the plates of brass, saying: My sons, I would that ye should remember that were it not for these plates, which contain these records and these commandments, we must have suffered in ignorance, even at this present time, not knowing the mysteries of God.

4 For it were not possible that our father, Lehi, could have remembered all these things, to have taught them to his children, except it were for the help of these plates; for he having been taught in the language of the Egyptians therefore he could read these engravings, and teach them to his children, that thereby they could teach them to their children, and so fulfilling the commandments of God, even down to this present time.

5 I say unto you, my sons, were it not for these things, which have been kept and preserved by the hand of God, that we might read and understand of his mysteries, and have his commandments always before our eyes, that even our fathers would have dwindled in unbelief, and we should have been like unto our brethren, the Lamanites, who know nothing concerning these things, or even do not believe them when they are taught them, because of the traditions of their fathers, which are not correct.

6 O my sons, I would that ye should remember that these sayings are true, and also that these records are true. And behold, also the plates of Nephi, which contain the records and the sayings of our fathers from the time they left Jerusalem until now, and they are true; and we can know of their surety because we have them before our eyes.

7 And now, my sons, I would that ye should remember to search them diligently, that ye may profit thereby; and I would that ye should keep the commandments of God, that ye may prosper in the land according to the promises which the Lord made unto our fathers.

8 And many more things did king Benjamin teach his sons, which are not written in this book.

9 And it came to pass that after king Benjamin had made an end of teaching his sons, that he waxed old, and he saw that he must very soon go the way of all the earth; therefore, he thought it expedient that he should confer the kingdom upon one of his sons.

10 Therefore, he had Mosiah brought before him; and these are the words which he spake unto him, saying: My son, I would that ye should make a proclamation throughout all this land among all this people, or the people of Zarahemla, and the people of Mosiah who dwell in the land, that thereby they may be gathered together; for on the morrow I shall proclaim unto this my people out of mine own mouth that thou art a king and a ruler over this people, whom the Lord our God hath given us.

11 And moreover, I shall give this people a name, that thereby they may be distinguished above all the people which the Lord God hath brought out of the land of Jerusalem; and this I do because they have been a diligent people in keeping the commandments of the Lord.

12 And I give unto them a name that never shall be blotted out, except it be through transgression.

13 Yea, and moreover I say unto you, that if this highly favored people of the Lord should fall into transgression, and become a wicked and an adulterous people, that the Lord will deliver them up, that thereby they become weak like unto their brethren; and he will no more preserve them by his matchless and marvelous power, as he has hitherto preserved our fathers.

14 For I say unto you, that if he had not extended his arm in the preservation of our fathers they must have fallen into the hands of the Lamanites, and become victims to their hatred.

15 And it came to pass that after king Benjamin had made an end of these sayings to his son, that he gave him charge concerning all the affairs of the kingdom.

16 And moreover, he also gave him charge concerning the records which were engraven on the plates of brass; and also the plates of Nephi; and also, the sword of Laban, and the ball or director, which led our fathers through the wilderness, which was prepared by the hand of the Lord that thereby they might be led, every one according to the heed and diligence which they gave unto him.

17 Therefore, as they were unfaithful they did not prosper nor progress in their journey, but were driven back, and incurred the displeasure of God upon them; and therefore they were smitten with famine and sore afflictions, to stir them up in remembrance of their duty.

18 And now, it came to pass that Mosiah went and did as his father had commanded him, and proclaimed unto all the people who were in the land of Zarahemla that thereby they might gather themselves together, to go up to the temple to hear the words which his father should speak unto them.
Doctrine and Covenants
Section 8
Revelation given through Joseph Smith the Prophet to Oliver Cowdery, at Harmony, Pennsylvania, April 1829. In the course of the translation of the Book of Mormon, Oliver, who continued to serve as scribe, writing at the Prophet’s dictation, desired to be endowed with the gift of translation. The Lord responded to his supplication by granting this revelation.
1–5, Revelation comes by the power of the Holy Ghost; 6–12, Knowledge of the mysteries of God and the power to translate ancient records come by faith.

1 Oliver Cowdery, verily, verily, I say unto you, that assuredly as the Lord liveth, who is your God and your Redeemer, even so surely shall you receive a knowledge of whatsoever things you shall ask in faith, with an honest heart, believing that you shall receive a knowledge concerning the engravings of old records, which are ancient, which contain those parts of my scripture of which has been spoken by the manifestation of my Spirit.

2 Yea, behold, I will tell you in your mind and in your heart, by the Holy Ghost, which shall come upon you and which shall dwell in your heart.

3 Now, behold, this is the spirit of revelation; behold, this is the spirit by which Moses brought the children of Israel through the Red Sea on dry ground.

4 Therefore this is thy gift; apply unto it, and blessed art thou, for it shall deliver you out of the hands of your enemies, when, if it were not so, they would slay you and bring your soul to destruction.

5 Oh, remember these words, and keep my commandments. Remember, this is your gift.

6 Now this is not all thy gift; for you have another gift, which is the gift of Aaron; behold, it has told you many things;

7 Behold, there is no other power, save the power of God, that can cause this gift of Aaron to be with you.

8 Therefore, doubt not, for it is the gift of God; and you shall hold it in your hands, and do marvelous works; and no power shall be able to take it away out of your hands, for it is the work of God.

9 And, therefore, whatsoever you shall ask me to tell you by that means, that will I grant unto you, and you shall have knowledge concerning it.

10 Remember that without faith you can do nothing; therefore ask in faith. Trifle not with these things; do not ask for that which you ought not.

11 Ask that you may know the mysteries of God, and that you may translate and receive knowledge from all those ancient records which have been hid up, that are sacred; and according to your faith shall it be done unto you.

12 Behold, it is I that have spoken it; and I am the same that spake unto you from the beginning. Amen.

The Articles of Faith
of The Church of Jesus Christ of Latter-day Saints
Chapter 1
1 We believe in God, the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost.

2 We believe that men will be punished for their own sins, and not for Adam’s transgression.

3 We believe that through the Atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the Gospel.

4 We believe that the first principles and ordinances of the Gospel are: first, Faith in the Lord Jesus Christ; second, Repentance; third, Baptism by immersion for the remission of sins; fourth, Laying on of hands for the gift of the Holy Ghost.

5 We believe that a man must be called of God, by prophecy, and by the laying on of hands by those who are in authority, to preach the Gospel and administer in the ordinances thereof.

6 We believe in the same organization that existed in the Primitive Church, namely, apostles, prophets, pastors, teachers, evangelists, and so forth.

7 We believe in the gift of tongues, prophecy, revelation, visions, healing, interpretation of tongues, and so forth.

8 We believe the Bible to be the word of God as far as it is translated correctly; we also believe the Book of Mormon to be the word of God.

9 We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the Kingdom of God.

10 We believe in the literal gathering of Israel and in the restoration of the Ten Tribes; that Zion (the New Jerusalem) will be built upon the American continent; that Christ will reign personally upon the earth; and, that the earth will be renewed and receive its paradisiacal glory.

11 We claim the privilege of worshiping Almighty God according to the dictates of our own conscience, and allow all men the same privilege, let them worship how, where, or what they may.

12 We believe in being subject to kings, presidents, rulers, and magistrates, in obeying, honoring, and sustaining the law.

13 We believe in being honest, true, chaste, benevolent, virtuous, and in doing good to all men; indeed, we may say that we follow the admonition of Paul—We believe all things, we hope all things, we have endured many things, and hope to be able to endure all things. If there is anything virtuous, lovely, or of good report or praiseworthy, we seek after these things.
Joseph Smith.



California Tendai Mahayana Lineage of Monks

GUIDANCE, PRACTICES, AND TEACHINGS LEADING TO ENLIGHTENMENT. We invite you to consider a life of Mahayana and Vajrayana Buddhism in the California Tendai Monastery, and we are at your service.

In Japan the Tendai Sect goes back 1200 years, while here in America we are now pioneering a site chosen for its proximity to a mountain where the ascetic walking meditation (kaihogyo) can be practiced, where a special temple could be built specifically for fire offering (goma), where waterfall purification is possible, and where meditation can be done in seclusion.

Both in this website and in the earlier websites linked below there is a wealth of information. We encourage your contact and welcome you to stay with us for a while to see if the Buddhist practice at California Tendai Monastery is what you are seeking.

Please explore the site, ask any questions, and plan your visit. We hope your experience here will be a key step in your bodhisattva path.

Why is life in the Tendai Brotherhood called an Adventure?
It is both challenging and rewarding
It is something entirely new and different from the life you are living
It is by no means assured of success
Exploring the contents and workings of the mind is never-ending
It sacrifices many of the pleasures of the world, but I assure you far greater happiness is there for discovery
The planet Earth is heating up, changes in life and society are speeding up, and cataclysmic disasters are on the horizon
Though the path toward enlightenment is not an athletic competition, still, vigor and strength and inner heat are needed to overcome the challenges
Intelligence is required to understand and encompass the all-embracing vision of the Buddhas

The Offer

What Can California Tendai Buddhist Monastery Offer You?

The offer is for realization, liberation, enlightenment, happiness, freedom, and service to the world. The monastery is a place where you can seclude yourself, concentrate your mind, acquire skills for bodhisattva activities outside of the monastery, learn to pray, learn how to pray for the people in poverty and sickness, for people in fear of attack from bombs in the sky, from guns and knives on the street, from drunken and violent people in their own homes, to pray for an end to the greed for money and possessions, greed which is destroying the natural world.

Tai Chi Symbol Tracing Hands & Application

The Tai Chi diagram is the foundation upon which Tai Chi was born. Many people take it as only a symbol or philosophy, unaware of Tai Chi’s principles and secret application methods are hidden within the symbol’s curved lines. In 1963, Professor Shen Jiazhen and Gu Liuxin (students of Chen Fake) published a book called Chen Style Tai Chi Quan, which revealed hand positions traced over the Tai Chi diagram. Master Tsao provides traditional understanding on the art of tracing hands energy flow, circle size, speed, breathing, as well as Tai Chi’s eight application methods in push hands: peng, lu, ji an, cai, lie, zhou, kao. Detailed instruction is given in English with a front and back view demonstration. It is a good reference for home study, or a resource for instructor’s teaching preparation. Suggest 15 class hours. Played by Master Jesse Tsao and Alain Mellan. (Difficulty: Beginner Level). DVD, (62 minutes)

Click for a free lesson (note: sample video is low quality for streaming purposes)


“I’m noticing this for a lesson for myself to not get wrapped up in other people’s Must Try, and also as a reminder of the broadness and open container of what I am creating in the world. Make Your Own Rules Diet is about practicing the actions that help you feel better, so you desire to continue the actions that keep you radiant. It’s not a prescription of restriction, its’ an attitude of intuition.

Lasting positive change happens when there is space for an individual to feel comfortable, stable, and free to decide to change.

I encourage you to watch yourself when you advise others to Must do what works for you today.

I encourage you to follow how you feel. Linger where it feels nice to linger. Be honest with yourself. Allow yourself to evolve.

Enjoy the ride.



The “Nirvana Sutra” Continued
“The Buddha further said to Kasyapa: “O good man! In this all-wonderful “Mahaparinirvana Sutra”, there appear four kinds of men. These well protect, establish and think of Wonderful Dharma. They benefit others very much and pity the world. They become the refuges of the world and give peace and bliss to man and god. What are the four [categories]? A man appears in the world and possesses illusion. This is the first category. Those persons of the grades of srotapanna and sakridagamin are the second. Those of the grade of anagamin are the third. Those of the stage of arhat are the fourth. Such four kinds of person appear, benefit and pity the world. They become the refuges of the world and give peace and bliss to man and heaven.
“What do we mean by those garbed in illusion? Such people uphold the prohibitions, observe [moral] deportment, and uphold Wonderful Dharma. They accord with what the Buddha says, understand what is said and expound it to others, and say: “Coveting little is the Way; desiring much is not the Way”, and expound the “eight awakened minds of a great man”. To one who transgresses, the Way is shown, so that he confesses and repents. These people make away with sins and know the expedients and secrets of the teachings of the Bodhisattvas. Such [of this category] is a common mortal, not the eighth person [one who has arrived at the stage of attainment called “eighth-person stage”]. The eighth person is no common mortal. He is called “Bodhisattva”, but not Buddha.
“The people of the second category are those of the stages of srotapanna and sakridagamin. Having encountered Wonderful Dharma, they uphold it. They follow and listen to the words of the Buddha and act as they have heard. Having heard, they write down what they have heard, uphold what they have heard, recite it and expound the teaching to others. There can be [with these people] no such thing as not writing down, not receiving, upholding and expounding the teaching to others. With them there could never be anything such as saying that the Buddha allows them to keep servants and what is impure. This refers to the people of the second category. They have not as yet attained the second and third places of abode. They are called “Bodhisattvas”. They have already received the Buddha’s prophecy that they will [one day] attain Buddhahood.
“The people of the third category are those of the stage of anagamin. With them there can never be such things as slandering Wonderful Dharma, keeping servants, male or female, having impure things, or holding [keeping] the books of the tirthikas, being hindered by foreign [“guest” – minor] illusions, or being bound up by various old [inherent] illusions, saving for themselves the true sharira [relics] of the Tathagata, getting attacked by eternal illnesses or the four great poisonous serpents [greed, anger, ignorance and arrogance], and insisting upon self. They talk about selflessness, but never talk about, or cling to, worldly things. They speak about, and uphold, Mahayana, but their body is never soiled by the 80,000 germs. They are forever removed from sensual appetite, and even in their dreams they never ejaculate impure things. At the last moment of their life, they are never afraid. What does “anagamin” mean? [It means that] this person never comes back. As already stated, no wrongs or illnesses ever catch hold of him. He goes, returns and cycles around. He is called a Bodhisattva. Receiving his prophecy [to Buddhahood], he, not long after that, attains unsurpassed Enlightenment. This is the person of the third category.
“The fourth is the arhat. An arhat is he who cuts through the bonds of illusion and who has made away with the heavy weight that rests on his shoulders, and who has attained what he wanted to have. All things having been accomplished, he lives on the tenth level. Attaining an unmolested state of Wisdom, he does what others desire to have and manifests various images. If he desires to accomplish the Buddha-Way as it should be accomplished, he can well do so. One who can so accomplish innumerable virtues is an arhat.
“Such are the four kinds of people who appear, benefit and pity the world. They thus become the refuges of the world and give peace and bliss to man and god. They are the most honoured and the most superb of all men and gods. It is as in the case of the Tathagata, who is the most superb of men and gods and is the Refuge of the world.”
Bodhisattva Kasyapa said to the Buddha: “O World-Honoured One! I do not take refuge in these four beings. Why not? It is as stated in the “Ghosila Sutra”, in which the Buddha addresses Ghosila. There you say: “Devas, Maras, and Brahma may desire destruction, present themselves in the forms of Buddhas, perfectly adorn themselves with such as the 32 signs of perfection [which the Buddha is said to possess] and the 80 minor marks of excellence, and the light of a halo, measuring 8 feet, a face perfectly round as at the time of the full moon, and a white tuft of hair in the centre of the brow, whiter than horse-shoe shell or snow. Should they appear thus adorned, look carefully to see if these are genuine. Having made sure [that these are not genuine], subdue them.” O World-Honoured One! Maras and others can present themselves as Buddhas. Why might they not be able to present themselves as the four sages, the arhat to begin with, as sitting or sleeping in the air, emitting water from the left-hand side of their body and fire from the right, and emitting blazing flames from their body like a fire-ball? For these reasons, I cannot have faith in this; I dare not accept such, even when taught. I shall not take refuge in them.” The Buddha said: “O good man! “If you have doubt in what I say, it is for you not to accept it”. Even more so when you have to deal with such people. This being so, weigh up a thing well and find out if it is good or not, if it is for you to do or not. Acting thus, one becomes blessed with peace and bliss in the long night [i.e. our life in samsara]. O good man! There is here a dog with his mind set upon stealing. At night he enters a man’s house. When the servants come to know of this, they angrily shout: “Get out this instant, or we will kill you!” The burglar-dog hears this, runs out of the house and never comes back again. From now on, act like this, and drive away the Papiyas [Evil One, Devil], saying: “O Papiyas! Do not present yourself in such a form. Should you dare, we shall bind you up with five ropes.” On hearing this, Mara will hide away. He will never again show himself like some burgler-dog.” Kasyapa said to the Buddha: “O World-Honoured One! It is as you, the Buddha, said to the rich man, Ghosila. Anybody who can thus conquer Mara will surely draw close to Parinirvana. O Tathagata! How is it that you particularly speak of these four kinds of people and say that we should take refuge in them? What such people say cannot be trusted.” The Buddha said to Kasyapa: “O good man! I address the sravakas who have [only] fleshly eyes and say that I subdue Mara. I do not say this to those of the Mahayana. Those of the sravaka class fall under the category of the fleshly eye, though they may possess the heavenly eye. Those who practise Mahayana may also possess fleshly eyes, but they are those who have the Buddha-Eye. How so? These Mahayana sutras are called the Buddha vehicle. Such a Buddha vehicle is most superb. O good man! There are, for example, brave and courageous people and also those who are cowardly and weak and who come and hang on. The strong always teach the weak and say: “Take the bow like this, the arrow like this, and learn [how to handle] the halberd, the long hook, and the policeman’s lassoo.” Also, the strong man will say: “Now, the fate of those who fight is like walking on sword-blades. But one must not have fear. When one sees man or god, think that they are petty and weak. One must be brave at heart.” There may also be a man who, though not brave, presents himself as brave and, armed with a bow, a sword and many other things, goes to the battlefield. Then that person will cry out loudly: “Don’t fear these people. If they see that you are not afraid, they will know and soon disperse like the robber-dog.” O good man! The same is the case with the Tathagata. To all sravakas, he says: “Do not be afraid of Marapapiyas. If Marapapiyas, clad as a Buddha, comes to you, make effort and harden your mind, so that he will draw back?”
“O good man! It is as in the case of a strong man who does not give ear to what others say. The same is the case with one who learns Mahayana. He hears the teachings of the various sutras of deep thought; he has joy and is not afraid. Why? Because one such who abides in Mahayana has in the past made innumerable offerings to innumerable millions and billions of Buddhas and worshipped them, and he has no mind that fears Maras, who might be as innumerable as billions and thousands and who may come and attack that person. He is not afraid. O good man! For example, a man possesses agasti [a healing plant] and does not fear any poisonous snakes. Through this drug, poison loses all its power. The same with this Mahayana sutra. Just as in the case of the drug, no person will fear any Maras or poisons. It thoroughly crushes the enemy, who can never stand up again. Also, next, O good man! For example, there is a naga who, by nature, is very evil-minded. When it desires to harm people, it approaches with the eye or cheats with the breath. Hence, the lion, tiger, leopard, jackal, wolf and dog all fear [it]. When all these evil animals hear its voice, see its form or touch its body, there is not one that does not lose its life. But there is one who knows a good spell, which enables all such evil and poisonous ones as nagas, garudas, elephants, lions, leopards and wolves to be tamed, so that one can well ride on them. These creatures, as they encounter this marvellous spell, become tamed. It is thus with sravakas and pratyekabuddhas. Seeing Marapapiyas, they all become frightened. And [so] Marapapiyas does not feel afraid and does evil. The same is the case with those who practise Mahayana. They see that all sravakas are afraid of evil acts and do not have faith in this Mahayana. First, expedients are resorted to, as a result of which all Maras are conquered, so that they become tame and can now stand [function] as vehicles to carry things in. Through this, they variously teach wonderful doctrines. Seeing the Maras are afraid, the sravakas and pratyekabuddhas become wonder-struck and gain faith and joy in the Wonderful Dharma of this unsurpassed Mahayana. They say: “From now on, we must not cause obstruction to Wonderful Dharma.” Also, next, O good man! The sravakas and pratyekabuddhas entertain fear regarding all illusions. Those who study Mahayana have no such fears. By practising Mahayana, one gains such power. As a result, all that was said above is for sravakas and pratyekabuddhas to do away with Maras, and not for Mahayana itself. This all-wonderful Mahayana sutra cannot easily be made away with. All is extremely wonderful. One who hears it and knows that the Tathagata is Eternal is very rare. Such a person is like the udumbara [bloom]. There may appear people who, after my death, listen to the teachings of such a wonderful Mahayana sutra and gain faith. Know that such people will not fall into the unfortunate realms in the ages of the future, for 100 thousand billion kalpas to come.”
Then the Buddha said to Bodhisattva Kasyapa: “O good man! After my entering Nirvana, there may be 100 thousand innumerable people who will slander and not believe in this all-wonderful Great Nirvana Sutra.” Bodhisattva Kasyapa said to the Buddha: “O World-Honoured One! Sooner or later, people will slander this sutra. O World-Honoured One! What good and pure people will come and save such as those who commit slander?” The Buddha said to Kasyapa: “O good man! For 40 years after my entering Nirvana, this sutra will flourish in Jambudvipa. Then, it will disappear. O good man! In a land, for example, where one can get sugar cane, rice, rock candy, butter, cream and sarpirmanda, people will say: “This is the best of the most tasty [food].” Or there may be people who may be living on maize and panic grass and who may say that what they eat is the best of all food. Such are people of poor fortune, due to their karmic results. The ears of the fortunate will never hear of millet or barnyard grass. What they will eat will be rice, bran, sugar cane, rock candy, and sarpirmanda. It is the same with this wonderful Sutra of Great Nirvana. Those born dull-minded and unfortunate will not wish to listen, just like those dull and little-fortunate people who hate rice bran and rock candy. It is thus with the two vehicles [i.e. sravakas and pratyekabuddhas], the people of which will hate this unsurpassed Nirvana Sutra. [But] there are people who are gladdened on hearing this sutra and who, having heard it, feel pleased and do not slander it. This is like those of good fortune who eat rice bran. O good man! For example, there is a king who lives in the depths of the mountains, located in a precipitous place, difficult of approach. He has sugar cane, rice bran, and rock candy, but since these are difficult to obtain, he begrudges and stores them away, and does not eat them. Fearing that they may run out, he only eats millet and barnyard grass. Then, the king of a different land, hearing of this and feeling pity, sends rice bran and sugar cane to him. The king receives these and divides them amongst the people of his land, who all eat them. Having eaten them, they are all gladdened and say: “Because of that king, we have now been blessed with this food.” O good man! It is the same with the four kinds of people. They become the generals of this great teaching. One of the four kinds of people sees that countless Bodhisattvas of other countries study, copy, or have others copy, Mahayana sutras of this kind, for gain, fame, understanding, reliance, for trading for other sutras, but that they do not speak of it to others. Hence, he takes this all-wonderful sutra over there and gives it to the Bodhisattvas, so that they might aspire to unsurpassed Bodhichitta [Enlightenment-mind] and rest peacefully in Enlightenment. A Bodhisattva, on obtaining this sutra, speaks of it to others, who, through it, become blessed with the amrta [ambrosia] of the Mahayana teaching. All of this is what has been brought forth by this single Bodhisattva. He enables others to hear what they have not heard before. This is like the people who, through the power of that king, enjoy rare dishes. The case is similar.
“Also, O good man! Wherever this all-wonderful Great Nirvana Sutra goes, that place – you may know – is indestructible. The people living there are also alike adamantine. Any person who hears this sutra will attain unsurpassed Enlightenment and never draw back from it. Such persons will gain whatever they wish to have. O you Bhiksus! Uphold well what I say to you today. Any persons who do not hear this sutra, are, you should know, much to be pitied. Why so? Because such cannot uphold the deep meaning of such a Mahayana sutra as this.”
Kasyapa said to the Buddha: “O World-Honoured One! It is is the case that after the Tathagata’s decease this Mahayana Great Nirvana Sutra will flourish in Jambudvipa for a period of 40 years and that after that it will disappear; when and how will it come back again?” The Buddha said: “O good man! For a period of 80 years after the ending of the age of Wonderful Dharma and during the 40 years preceding it, this sutra will greatly flourish in Jambudvipa.”
Kasyapa further said to the Buddha: “O World-Honoured One! When the age of Wonderful Dharma has ended and when the correct observance of the precepts no longer prevails, when unlawful teachings prevail, when there is no longer any person to be found who takes the right path – who might be the ones who will give good ear to the teaching, uphold and recite it, and cause this sutra to circulate in the world, so that people make offerings, respect, copy and expound such a sutra? Please have pity on beings, O Tathagata, and analyse and expound this widely, so that all Bodhisattvas may hear Dharma, uphold it and never pull back from unsurpassed Bodhichitta.”
Then the Buddha praised Kasyapa and said: “Well said, well said, O good man! You now put such a question. O good man! If beings, at the river Hiranyavati, at the seat of the Tathagata, aspire to Enlightenment, they will, in this evil world, uphold a sutra such as this and not slander it. O good man! There may be beings at the seats of all Tathagatas as many as the sands of the Ganges who aspire to Enlightenment and do not slander Dharma in the evil world, but love this sutra, [yet] are not able to analyse and expound it to others. O good man! There may be beings at the seats of all Buddhas as numerous as the sands of two Ganges who aspire to Enlightenment, do not slander Dharma in this evil world, rightly understand it, have faith, are gladdened, uphold and recite it, [but] are not able, for the sake of the world, to expound and speak about it to others. Or there may be beings who at the seats of all Tathagatas as numerous as the sands of three Ganges aspire to Enlightenment, slander Dharma in this evil world, uphold, recite and copy this sutra and expound it to others, [yet] are not able to gain the depths of its meaning. Or there may be beings who, at the seats of all Tathagatas, as numerous as the sands of four Ganges, aspire to Enlightenment and in the evil world do not slander but uphold, reicte and copy this sutra and expound one-sixteenth part of its meaning, [although they are as] yet not perfect. Or there may be beings who, at the seats of all Tathagatas as numerous as the sands of five Ganges, aspire to Enlightenment, do not slander in this evil world, but uphold, recite and copy this sutra and speak about eight sixteenths of it. Or there may be beings who, at the seats of all Tathagats as numerous as the sands of six Ganges, aspire to Enlightenment and, in the evil world, do not slander this Dharma, but uphold, recite, and copy this sutra and expound twelve sixteenths of it to others. Or there may be beings at the seats of all Tathagatas as numerous as the sands of seven Ganges who, in the evil world, do not slander the Dharma, but uphold, recite, and copy this sutra and speak about fourteen sixteenths of it. Or there may be beings who at the seats of all Tathagatas as numerous as the sands of eight Ganges aspire to Enlightenment and, in this evil world, do not slander, but uphold, reicte, and copy this sutra and also cause others to copy it, they themselves listening well to what is said in this sutra and making others listen well too, reciting and protecting, strongly upholding and – as they pity all beings – making offerings to this sutra, urging others also to make offerings, to honour, respect, recite, and worship it and thus perfectly understand and penetrate its meaning. “That is to say that the Tathagata is Eternal and Unchanging, that he is the utmost peace itself, and that” “all beings have the Buddha-Nature” [“buddhata”]. They well attain all the teachings of the Tathagata, make offerings to all such Buddhas and build up a house of unsurpassed Wonderful Dharma, uphold and protect it. If a person, for the first time, aspires to unsurpassed Enlightenment, know that such a person will assuredly, in the days to come, well build up the house of Wonderful Dharma, uphold and protect it. This you should know of the persons who become the guardians of Dharma. Why? Because such persons will, in the days to come, surely protect Wonderful Dharma.
“O good man! There may be an evil-minded bhiksu who, on hearing that I am now going to enter Nirvana, may not feel any apprehension or sadness, but instead will say: “The Tathagata is now entering Parinirvana. How pleasing is it that he does so! When the Tathagata was alive, he stood in the way of our profit. He is now entering Nirvana. Who else will get in our way? If nobody hinders [me], I shall come to profit as in former days. While in life, the Tathagata was too strict regarding the prohibitions. When he now enters Nirvana, we shall discard all of these. The kasaya [Buddhist robe] given me was originally simply meant as a matter of form. I will now discard it, as I would a banner the size of a head.” Such a person slanders this Mahayana sutra and transgresses.
“O good man! You, now, should uphold [this sutra] and think: “If beings are perfect in innumerable virtues, they will indeed believe in this Mahayana sutra and, having faith in it, will uphold it. There may also be other beings apart from these who may feel joy in Dharma, and if this sutra is widely expounded to such persons they will, after listening to it, well make away with all the sins amassed during past innumerable asamkhyas of kalpas. Those who do not believe in this sutra will, in this life, get attacked by innumerable illnesses and will be spoken ill of by all people. After [death], they will be disparaged by others. [In life] they will look ill and their finances will not go well. Or they may gain a little, but that will be very coarse and of bad quality. They will be poor and of low social rank, all their life long. They may gain life [get reborn] in families where slandering and evil relations obtain. The time comes when one must depart this life, when it may be the age of wars or when people may be taking up arms; or when emperors and kings may be practising tyranny; or enmity and vengeance may incessantly visit one. There may be a good friend [a good Buddhsit teacher], but they [i.e. those disbelievers in this sutra] will not have occasion to meet him. It will be hard for them to earn their living. They may gain to some extent, but the apprehension of hunger will bear down upon them. They will only be known to people of low standing, and kings and ministers will not look back [give them a second glance]. They may have occasion to talk with reason, but nobody will believe them. Such people do not go to good places. It is like a bird whose wings are broken. The same with such a person. In the life to come, he will not be able to gain a good place in the world of man or heaven. If one well believes in such a Mahayana sutra as this, the rough and coarse form that one may have had at birth will come to look right and correct, by virtue of the power of the sutra; dignity and colour will increase day by day, and man and god will be pleased to look at him. They will respect and love him, and not a moment will be lost in their regard of him. Kings, ministers and family people will listen to, respect and believe him. If any of my sravaka disciples are desirous of doing the first rare thing [most rare act], they should preach such a Mahayana sutra to all the world. O good man! Frost and mist may strongly desire to remain as they are, but this is only up until the time of the sunrise. Once the sun is out, all goes away and nothing remains behind. O good man! The evil acts done by these people also amount to the same. The power [which one may have] in the present life only continues up to seeing the rise of the sun of Great Nirvana. When the sun of this Great Nirvana has risen, all the evils that have been done will die out. Also, next, O good man! For example, one might abandon one’s home, shave one’s head, put on the kasaya robe, and might not yet receive the ten precepts of a shramana. Or a rich person might come and invite all the priests [to his house], and those who have not received the precepts may get invited, along with the others. They may not have received the precepts as yet, and yet may still be counted as priests. O good man! It is like this with a person who first aspires to Enlightenment, studies this Mahayana Great Nirvana Sutra, keeps, copies and recites it. He may not yet have attained the level of the ten stages [of a Bodhisattva], and yet he will be counted as being one of those of the ten stages. If a person, whether a disciple or not, [even] out of greed or fear or for profit, [chances to] hear just one gatha of this sutra and, having heard it, does not slander it – know that this person is already close to unsurpassed Enlightenment. O good man! For this reason, I say that the four persons will become the refuges of the world. Thus I say, O good man, that such persons will never say that what the Buddha said is not what he said. Nothing of the kind occurs. That is why I say that such four kinds of people become the refuges of the world. O good man! Make offerings to these four kinds of people.” “O World-Honoured One! How am I to know who such are, and how am I to make offerings?” The Buddha said to Kasyapa: “Anyone who upholds and protects Wonderful Dharma should be invited. One should abandon one’s life [become a monk] and make offerings. This is as I say in my Mahayana sutra:
“To any person versed in Dharma,
No matter whether young or old,
Offerings should be made;
One should respect and worship him,
As the Brahmin worships fire.
To anyone versed in Dharma, young or old,
Offerings should be made.
Such a person should be respected and worshipped,
As all devas serve Shakra.”
Bodhisattva Kasyapa said to the Buddha: “Things must proceed as you, the Buddha, say, and we should pay respect to teachers and elders. I have a doubt, which you will [perhaps] kindly dispel for me. If there is an aged person who has long been upholding the precepts and who asks a young person to tell him what he has not heard before – does this [young] person have to be given respect? If so, this cannot be an upholding of the precepts. Or, there may be a young person who has been upholding the precepts and who may ask about what he has not heard from a person who has broken the precepts. Has one to pay respect to such a person? Or, a world-fleeing person might give ear to what a layman says regarding things he has not heard before. Should one pay respect to such a person? The obverse of this would be that the world-fleeing person should not pay respect to the layman, but the young and small should pay respect to the aged, because these aged persons have received the upasampada earlier and their deportment is accomplished. Hence one should pay them respect and make them offerings. According to the Buddha, violation of the precepts is not permitted in the house of the Buddha. It is as in the case of a paddy-field grown over with panic-grass. Also, just as the Buddha says, there is one who abides in Dharma, to whom offerings must be made, whether that person is old or young, in such a way as people serve Shakra. How can these two cases be understood? Now, could it not be that those were false words of the Tathagata which stated that even the precept-obseving person may well transgress? Why does the Tathagata say such a thing? Also, the World-Honoured One says in other sutras that violation of the precepts can certainly be cured [atoned]. It is not easy to understand the meaning of suchlike [statements].”
The Buddha said to Kasyapa: “O good man! I speak thus in the gatha for the sake of those Bodhisattvas of the days to come who will study Mahayana; I do not do so for the sake of sravakas. As I said above, when the days of Wonderful Dharma come to an end and when the right precepts are violated, when violation of the precepts increases in extent and when evil deeds go unchecked, when [saints] are hidden and not one is to be met with, when bhiksus accept or keep impure things and servants, there will appear one of these four who will shave his head and practise the Way. All the bhiksus [of that time] will receive and keep impure things and servants, knowing no difference between the pure and impure, rules and non-rules. This person, intending to teach such bhiksus, softens the light and does not get mixed up with evil and well knows what needs to be done and what the Buddha does. He sees others committing grave offences, yet he sits silent and does not take part [in such offences]. Why not? Because I appear in the world to establish and protect the right teaching. That is why I sit silently and do not reproach [the offenders]. O good man! Such a person, though violating [the rules], is not classed as one who violates the rules of a disciple, because of his protecting of the teaching.
“O good man! A king dies from an illness, for example, and his son, the crown prince, is still young and not yet able to ascend the throne. There is a candala [a despised mixed-caste person, born of a Sudra father and Brahmin mother] who is rich and whose wealth is inestimable. He has many relatives. In the end, using force, he takes advantage of the weak condition of the state and usurps the throne. Before long, the people, upasakas, Brahmins and others revolt and flee to far-distant countries. There are people who do not flee, but who do not wish to see the king, such as the rich and the Brahmins who will not leave their native land, just like the trees, which grow where they find themselves and where they die. The candala king, seeing the subjects leaving the country, sends candala men to block all the roads. Also, after seven days, he has men beat drums and proclaim to all the Brahmins: “To any person who performs the ceremony of abhiseka [a consecration ceremony, involving sprinkling water on the head], half of the land will be given!” They hear this, but no Brahmin comes forward. All say: “How could a Brahmin do such a thing? ” The candala king further says: “If no Brahmin comes to be my teacher, I shall assuredly make the Brahmins live, eat, sleep and work together with the candalas. If any Brahmin comes and sprinkles water on my head, I will give him half my land. As it is said, so shall it be done. Also, all-wonderful amrita [ambrosia], that thing of Trayastrimsa Heaven which works all the miracles of deathlessness, will also be given to such a man.” At that time, there was the son of a Brahmin, one very young. He was perfect in pure actions, wore his hair long, and was well versed in incantations. He went to the king and said: “O great King! What you, King, say will all be carried out by me.” The king was pleased and let this boy perform the abhiseka. All the Brahmins heard about this and were vexed. They reproached the boy, saying: “You, the son of a Brahmin! How could you perform the abhiseka on a candala?” Then the king gave the boy half of his kingdom. And together they reigned over the kigdom. A long time passed. Then the Brahmin boy said to the king: “I rejected my family tradition and came to you to become your teacher, and I taught you, King, all the intricate contents of incantation. And yet you do not befriend me.” Then the king answered: “In what way do I not befriend you?” The Brahmin boy said: “I have not yet tasted the amrita which the late king left in your hands.” The king said: “Well said! O my great teacher! I did not know. If you desire to use it, please take this [amrita] to your home.” Then the Brahmin boy, at the king’s word, took the amrita home and invited all the ministers, and partook of it. All the ministers, having had it, said to the king: “It is wonderful that the great teacher has the amrita.” On hearing this, the king said to his teacher: “How is it, O great teacher, that you taste the amrita with all the ministers and yet do not show any of it to me?” Then the Brahmin boy gave the king a poisonous potion. On taking the poison, the king became mad and fell to the ground. He lay there unconscious, like a dead man. Then the Brahmin boy called back the previous king, restored him to the throne and said: “The lion’s seat [i.e. throne] cannot, by law, be occupied by any candala. I have not yet heard since of old that a candala ever sat on the royal throne. It can never be that a candala could reign over the state and govern the people. O great King! You should now succeed the former king and govern the state righteously and lawfully.” Having thus disposed of things, he gave an antidote potion to the candala and let him awaken. After he had awoken, he was driven out of the country. Now, this boy, acting as he did, did not lose the prestige of the Brahmins. And others, on hearing of what had happened, praised his deed and said that this was a thing unheard of. They said: “Well done, well done! You have indeed got rid of the candala king.” It is the same with me. O good man! After my entry into Nirvana, the Bodhisattvas who guard Wonderful Dharma will also act thus. Using expedient means, they will behave just like those priests who transgress against the precepts, who are priests only in name and who receive and store up impure things. And when they see a person who, though [seemingly] violating the precepts, nevertheless cures those evil bhiksus who are transgressing against the prohibitions, they will go to him, respect and worship him, and do all such things as offering the four things [i.e. clothing, drink, bedding, and medicine] and sutras and utensils. If these things are not ready at hand, they should devise means and go to danapatis, beg from them and then give [their gifts]. To do this, they may store up the eight impure things [i.e. such as gold, silver, manservants, maidservants, cows, sheep, grain, and storehouses]. Why? Because this can mend [the ways of] the evil-acting bhiksus. This is as in the case of the boy who conquered the candala. Then, the Bodhisattvas may again respect and worship this person. Though the person may also receive and store up the eight things, this can well pass by with impunity. Why? Because this Bodhisattva desires to reject and cure all wicked bhiksus and to enable the pure-hearted bhiksus to live in peace and to enable the vaipulya Mahayana sutras to prevail in the world and benefit heaven and earth. O good man! That is why I put the two gathas in the sutra and had all Bodhisattvas praise those who protect Dharma. This is similar to the upasakas and Brahmins who all praised the boy, saying: “Well done, well done!” The same will also apply to Dharma-protecting Bodhisattvas. Should anyone see a Dharma-protecting person working with precept-breaking persons, and say that that person is committing a sin, know that the person [who says this] is himself inviting misfortune upon his own self, and that the person who protects Dharma has no connections with sin. O good man! If any bhiksu breaks the precepts and, out of arrogance, does not repent, such is really a breach of the prohibitions. A Bodhisattva who, while committing a violation, does so to protect Dharma, is not called one who commits a violation. Why not? Because he has no arrogance, but confesses and repents. That is why I repeat in the sutra and say in the gatha:
“If there is a person who knows Dharma,
Whether that person is old or young, such a one should be revered,
Respected and worshipped, just as in the case
Of the Brahmins who pay worship to fire and serve
Shakra of the second heaven [i.e. Trayastrimsa].”
On account of this, not for those wishing to learn the sravaka teaching, but for Bodhisattvas do I speak thus in the gatha.”
Bodhisattva Kasyapa said to the Buddha: “O World-Honoured One! If it is the case that the Bodhisattva-mahasattva may thus act without restraint as regards the precepts, can the shila [precepts] originally received remain intact and genuine?” The Buddha said: “O good man! Do not speak thus. Why not? The shila first received remains intact and is not forfeited. If one transgresses, one repents. Having repented, one is pure. O good man! When a bank [riverbank, dam] is old and has holes in it, water inevitably leaks out. Why? Because nobody has had it repaired. When once repaired, water cannot leak out. It is the same with the Bodhisattva. When shila is violated, there follows posadha [confession], receiving [anew] shila, and the hours of freedom come. The monastic duties are carried out, but the vinaya rules are not as in the case of the bank with holes in it through which water leaks out. Why not? If there is no one who upholds shila, the size of the Sangha will decrease and there will come about moral laxity and indolence, which will grow. If there are those who are pure in their deeds and who observe the precepts, the original shila remains perfect and holds good. O good man! A person who is loose [careless] in the Vehicle [i.e., overall direction of Mahayana Buddha-Dharma] is [indeed] loose, and a person who is loose regarding the precepts is not loose. The Bodhisattva-mahasattva is not loose regarding the teachings of this Mahayana [i.e. awakening to the real state of existence]. This is the observance of the precepts. He guards well Wonderful Dharma and bathes himself in the waters of Mahayana. Thus, though the Bodhisattva violates the precepts, he is not [truly] loose as regards the precepts.”
Bodhisattva Kasyapa said to the Buddha: “There are four kinds of people in the Sangha. It is as with the mango, where it is difficult to know when it is ripe. How can we know the difference between a violation and a non-violation of the precepts?” The Buddha said: “O good man! Basing oneself on the all-wonderful Great Nirvana Sutra, it is easy to know. How can one know by looking into the Great Nirvana Sutra? As an example: a farmer plants rice, and weeds out the tares [weeds] in the paddy-field. One looks at the field with the fleshly eye and says that it is a fine field. But when harvesting comes around, we now see that the tares and rice are different. Thus, eight things indeed defile the priest. If thoroughly done away with, we see that he is pure. When a person observes the precepts and does not violate them, this is hard to distinguish with the fleshly eye. If evil arises, this is easy to see. It is as in the case of the tares in the paddy-field, which can easily be seen. The same with the bhiksu. If he is able to make away with the eight impure poisonous serpents, we call him pure and a holy field of weal. He will be made offerings by man and god. It is not easy to see the karma-results of pure deeds clearly with the fleshly eye.
“Also, next, O good man! [Imagine that] there was a forest of kalaka [bambusa vulgaris]. The trees were numerous, among which there was one called tinduka [diospyros embryoteris]. The fruits of the kalaka and tinduka look alike, and it is difficult to distinguish them one from the other. When the fruit was ripe, a woman picked it all. Only one part was tinduka, ten parts being kalaka. The woman, not knowing [the difference], took these to the market and spread them out for sale and sold them. Dull-minded people and children, not knowing [such] things well, bought the kalaka, ate it and died. A learned person heard about this and asked the woman: “O woman! Where did you get this from?” At that, the woman pointed out the direction. Everybody said: “In that direction, there are innumerable kalaka trees; only one is tinduka.” All the people, learning of this, laughed, cast away the fruit and went away. The case is thus.
“O good man! It is the same with the eight impure things regarding beings. Amongst people, there are many who take eight such things. Only one is pure, he who observes the precepts and does not take the eight impure things. He knows well that all people receive and store up things contrary to the precepts, and yet he acts together [with them] and does not leave them. He is like the one tinduka amongst all the trees in the forest. There is an upasaka who sees bhiksus all transgressing. So he does not pay respect or make offerings along with [the other people]. If this person does desire to offer something [however], he first asks: “O great ones! Is it right to receive and store up eight such things? Are these things which the Buddha has permitted or not?” If the answer is that the Buddha has permitted them, he will ask: “Can you attend the posadha and pravarana?” Thus does this upasaka ask. At this, all answer: “The Tathagata pities and permits us eight such things.” Then, the upasaka says: “In Jetavana, there were many bhiksus who said that the Buddha had permitted the possession of gold and silver, or that he did not. If any bhiksus said that the Buddha had permitted [such things], those persons in the “not permitted” camp did not live together [with those who said gold, etc. was permitted], did not talk [with them] about the precepts, or confess [to them], or drink the water of the same river and did not share with those others what brought in profit. How can you say that the Buddha gave permission? The Buddha, the god of all gods, may well receive such, but you, the Sangha, may not.” If there are those who receive such, do not talk about the precepts [with them], or confess or do karman [the ritualistic actions of a bhiksu when receiving shila or making confession], but act as the Sangha should act. If one talks together [with the unrighteous monks] about shila, confesses [to them], or does karman, and thus participates in the works of the Sangha, one will, after death, assuredly fall into hell. This is like all those who lost their life through eating the kalaka.
“Also, next, O good man! For example, there is in the city a drug merchant. He has a wonderfully sweet medicine which comes from the Himalayas. He also sells many other drugs. All of them taste sweet and look alike. People very much desire to buy [the drugs], but cannot distinguish [the different types]. They go to the druggist and ask: “Do you sell the drug from the Himalayas?” The druggist says: “Yes!” A man picks up a drug which is not the one from the Himalayas. The merchant cheats the customer and says to him: “This is the sweet drug that I have from the Himalayas.” But the buyer is unable to tell the difference. He buys it and takes it back home, thinking: “I have got the drug from the Himalayas.” The situation is like that.
“O Kasyapa! Among the sravaka priests, there are those who are priests in name only, and there are the true ones, or those who stick together in harmony; also, those who observe the precepts and those who violate them. All will be made offerings, will be respected and worshipped. But this upasaka cannot, just by looking, make out which is which. This is like the situation of the man who could not see whether the drug he had was from the Himalayas. Who are the ones who observe, and who those who violate, the precepts? Who is a true priest, and who a priest in name only? One with the heavenly eye can well see this. O Kasyapa! If this upasaka knows that [such-and-such] a person is one who transgresses, he will not give him anything, bow or worship him. If he knows that [such-and-such] a person receives and stores the eight impure things, he will not give what he has, not worship or make offerings. Any [bhiksu] who violates the precepts should not be respected or worshipped just because of the kasaya-robe which he wears.”
Bodhisattva Kasyapa said to the Buddha: “Well said, well said! What the Tathagata says is true, not false. I shall accept [your] word with the greatest respect, for example, just as if I had received an adamantine treasure. Just as the Buddha says, these bhiksus should stand [base themselves] on four things.
“What are the four? They should be based on Dharma, not the person; on the meaning, not the letter; on Wisdom, not on consciousness; on import-embracing sutras, not on non-import-embracing sutras. They should well know these four things, but not four such persons.”
The Buddha said: “Being based on Dharma means nothing other than basing oneself on the Mahaparinirvana of the Tathagata. All Buddhist teachings are none but “Dharmata” [essence of Dharma, essence of Reality]. This “Dharmata” is the Tathagata. Hence, the Tathagata is Eternal and Unchanging. Any person who says that the Tathagata is non-eternal does not know “Dharmata”. Such a person is not one to base oneself upon. All the four persons mentioned above appear in the world, protect, realise and become a refuge [for all beings]. Why? Because they thoroughly understand the deepest points of what the Tathagata says and know that the Tathagata is Eternal and Unchanging. It is not good to say that the Tathagata is non-eternal and that he changes.
“The four persons, when they are such, are the Tathagata. Why? Because such well understand and speak about the undisclosed words of the Tathagata. One who well understands what is deeply hidden and knows that the Tathagata is Eternal and Unchanging will never, for profit, say that the Tathagata is non-eternal. Such a person is one to base oneself upon – why not on those four persons?
“Basing oneself upon Dharma means basing oneself upon “Dharmata”; not basing oneself on man refers to the sravaka. “Dharmata” is the Tathagata, and the sravaka is the created. The Tathagata is Eternal, but the sravaka is non-eternal.
“O good man! A man might violate the precepts and, for gain, say that the Tathagata is non-eternal and that he changes. Such a person is not one to take refuge in. O good man! This is a definite rule.
“We say that we base ourselves on the meaning, not the words. The meaning connotes being fully Enlightened. Full Enlightenment means non-weak. Non-weak is satisfaction. Satsfaction means that the Tathagata is Eternal and Unchanging. That the Tathagata is Eternal and Unchanging means that Dharma is eternal. That Dharma is eternal mens that the Sangha is eternal. This is basing oneself on the meaning. Do not base yourself on the words. What words are we not to base ourselves on? These are discursive and decorative words. They [people sticking to the letter, rather than the spirit] seek out all too greedily and unendingly all the innumerable sutras of the Buddha. Wickedly, skilfully and flatteringly, they cheat and put on the semblance of friendliness, and displaying thus, they seek profit. Garbed in white, they take up posts [run errands]. They also loudly proclaim: “The Buddha allows the bhiksus to keep all [kinds of] menials and impure things, to trade in gold, silver, rare gems, to store rice, to trade in cows, sheep, elephants, and horses, and thus to seek profit. And also there may arise a famine, and out of pity for the children, the bhiksus may look for gain [profit], store things up, and put up in a house, prepare food by their own hand, and support themselves, instead of from receiving [the alms of others].” All such words are not to be depended upon.
“We say that we base ourselves [depend] upon Wisdom and not upon consciousness. The Wisdom alluded to is the Tathagata. If any sravaka does not well understand the virtues of the Tathagata, such a consciousness is not to be depended upon. If he knows that the Tathagata is the Dharma-Body, such true Wisdom can indeed be depended upon. If a person sees the expedient body of the Tathagata and says that it belongs to the five skandhas, the eighteen realms [i.e. the six sense-organs, the six sense-fields, and the six consciousnesses], and the twelve spheres [the six sense-organs and the six sense-fields], and that it arises from feeding, such is not to be depended upon. This means that even consciousness is not to be depended upon. If a sutra says thus, it cannot be depended upon.
“We say that we should base ourselves on the import-embracing sutras [those which dig deep into the true spirit of Buddha-Dharma], and not on the non-import-embracing sutras. The non-import-embracing sutras are the sravaka vehicle. Hearing even the depth-plumbing storehouse of the Buddha-Tathagata, doubts raise their heads as regards all things and the person does not realise that this storehouse arises from the sea of great Wisdom, as in the case of a child who cannot distinguish one thing from another. This is the non-grasping of the meaning.
“The attainment of the meaning is nothing other than the true Wisdom of the Bodhisattva. It flows forth from out of the unhindered great Wisdom of his mind, as with an adult, for whom there is nothing not known. This is attainment of the meaning.
“Also, the sravaka vehicle is the non-grasping [non-understanding] of the [real] meaning, and unsurpassed Mahayana is the grasping of the meaning. If a person says that the Tathagata is non-eternal and that he changes, this indicates that this person has not yet arrived at [an understanding of] the meaning. If a person says that the Tathagata is Eternal and Unchanging, this shows that that person has arrived at the meaning. If a person says that what the sravaka says can be understood, this indicates non-grasping of the meaning. If a person says that the Tathagata is a product of feeding, this is non-grasping of the meaning. If a person says that the Tathagata is Eternal and Unchanging, this is full grasping of the meaning. If a person says that the Tathagata enters Nirvana as in the case of fuel that has burnt out, this is non-grasping of the meaning. If a person says that the Tathagata enters the world of “Dharmata”, this is grasping the meaning.
“We cannot depend upon the teaching of the sravaka. Why not? Because the Tathagata, through expediency, articulates the teaching of the sravaka just to save beings. This is like the rich man who teaches his son the alphabet. O good man! The sravaka vehicle is analogous to the situation where a person first tills his land, but has not yet arrived at the harvest. Such is the non-grasping of the meaning. For this reason, one cannot depend upon the sravaka vehicle. One should take refuge in the teachings of Mahayana. Why? In order to save beings, through expediency the Tathagata expounds Mahayana. Hence, one cannot depend. This is grasping the meaning. One should well know of these four things to depend upon.
“Also, next, we say that we base ourselves upon meaning. Meaning is the honest mind. “Honest mind” means “light”. Light means “non-weak”. Non-weak is the Tathagata.
“Also, “light” is Wisdom. The honest mind is the Eternal. The Eternal is the Tathagata. [Knowing] that the Eternal is the Tathagata is to depend upon Dharma.
“Dharma is the Eternal. It also means boundless. It is hard to know. One cannot hold or bind it. And yet one may well see it. If a person says that he cannot see it, one cannot depend upon such a one. That is why we say that we can depend upon Dharma and not upon the person.
“Also, if a person says that the all-wonderful world is non-eternal, such is not to be depended upon. That is why we base ourselves upon the meaning and not the words. To say that “true” depends upon “Wisdom” means that the Sangha is eternal, non-created, and unchanging, and that they do not store away the eight impure things. For this reason, we depend upon Wisdom and not on consciousness. If a person says that consciousness makes and consciousness receives, there is no harmony of the Sangha. Why not? Now, harmony means non-possession. If it is non-possession, how could one say “eternal”? On account of this, consciousness is not to be depended upon.
“We say “meaning”. “Meaning” means “being satisfied”. This is never, to the end, seeking to cheat, to display deportment, pureness and with arrogance to show that one is of a high position, and thus greedily to seek profit. Also, it is not to show attachment to what the Tathagata says for reasons of expediency. This is arriving at the meaning. If a person abides in this, we may say that this person abides in “Paramartha-satya” [Ultimate Reality]. That is why we say that we base ourselves on the meaning of the sutras and not on the non-grasping of the meaning.
“Non-grasping of the meaning relates to what is stated in the sutras saying that all can be snuffed out, all is non-eternal, all is suffering, all is void, and all is selfless. This is non-grasping of the meaning. How so? Because such a person is not able to grasp the intended meaning, only the appearance of [literal] meaning. This causes all beings to fall into Avichi Hell. Why? Because of attachment, as a result of which a person does not grasp the meaning.
“A person [might] say that all gets extinguished, implying that the entrance of the Tathagata into Nirvana constitutes extinction.
“A person [might] say that all is non-eternal, meaning that even Nirvana is non-eternal, and the same with suffering, void, and non-self too. That is why we say that such is non-grasping of the import of the sutras. One cannot depend upon such. O good man! There might be a person who says that the Tathagata, pitying all beings, looks to what is apt for the occasion. As he knows what is right for the occasion, he speaks of what is light as heavy and what is heavy as light. The Tathagata knows that all his disciples are supplied with whatever they need by danapatis. So the Buddha does not allow such persons to receive or keep menials, male or female, gold, silver and gems, or to trade in impure things. When the disciples are not thus supplied by danapatis, as when there is a famine and food is scarce, he allows them, for the purpose of establishing and protecting Wonderful Dharma, to receive menials, male or female, gold, silver, vehicles, fields, houses and rice, and to trade in what they have. Although one is allowed to receive and keep such things, these must be given by faithful danapatis. Then, all such four things are what can be depended upon. If the precepts, abhidharma and sutras do not differ from these four, one may depend upon these. If a person says that there are times and non-times, Dharma to be protected and Dharma not to be protected, and that the Tathagata allows all bhiksus to receive and keep such impure things, such should not be depended upon. If the precepts, abhidharma and sutras agree with these, such three cannot be depended upon. I speak about these four things for the sake of all beings with fleshly eyes, but it is not for those who have the eye of Wisdom. That is why I speak about these four things and say that they are the things to be depended upon. “Dharma” is “Dharmata”; “meaning” is saying that the Tathagata is Eternal and Unchanging; “Wisdom” is knowing that all beings have Buddha-Nature [“Buddhata”]; “grasping the meaning” means being well versed in all Mahayana sutras.”
“Then Kasyapa said to the Buddha: “O World-Honoured One! Are we to depend upon the four kinds of people mentioned above?” The Buddha said: “It is thus, it is thus! O good man! What I say can be depended upon. Why? Because there are four Maras. What are the four? It looks [seems, appears] as though people hold the sutras and precepts of what Mara has said.”
Bodhisattva Kasyapa said to the Buddha: “O World-Honoured One! You, the Buddha, say that there are four Maras. How can we distinguish what Mara says from what the Buddha says? There are people who behave as Mara says and those who follow what the Buddha says. How are we to know these [apart]?” The Buddha said to Kasyapa: “Seven hundred years after my entering Parinirvana, this Marapapiyas will spoil my Wonderful Dharma. It is like a hunter donning priestly garb. Marapapiyas will also act thus. He will present himself in the form of a bhiksu, bhiksuni, upasaka or upasika. Or he may display himself as a srotapanna or any other grade up to arhat. Or he may display himself as a living Buddha. The created body of the king Mara will present itself as a non-created body, thus violating Wonderful Dharma. When violating Wonderful Dharma, this Marapapiyas will say: “The Bodhisattva, once, left Tushita Heaven and came down to this earth, to the castle of Kapilavastu, and lived in the palace of Suddhodana. By the conjoint carnal desires of father and mother, he gained birth and manhood. A man, born amongst men, can never be respected by all heaven and earth.”
“He will also say: “In the long past, he underwent penance, offered up his head, eyes, marrow, state, wife and children. Because of this, he attained Enlightenment. As a result, he is now respected by man and god, gandharva, asura, kimnara and mahoraga.” If any sutras or vinayas say thus, know that they are all nothing but what has come out of the mouth of Mara. O good man! The sutras and vinayas may say: “It is already a long, long time ago that the Tathagata perfected Enlightenment. He now attains Enlightenment, all to save beings. He thus shows himself as being born from the conjoint carnal desires of father and mother. He manifests thus just to accord with what applies in the world.” Know that any such sutra or vinaya is truly from the Tathagata. Any person who follows what Mara says is the kindred of Mara; a person who follows the word of the Buddha is a Bodhisattva.
“Any person who says that it is unbelievable that the Buddha walked seven steps in the ten directions when he was born is one who but follows what Mara says. If a person says that the Tathagata walked seven steps in the ten directions when he was born, all this to manifest himself expediently, such a person stands on [bases his words on] the sutras and vinayas which the Tathagata has delivered. Any person who follows what Mara says is kindred to Mara. Anyone who follows what the Buddha has said is a Bodhisattva.
“Or a person might say that when the Bodhisattva was born, his father, the King, sent men to the heavenly shrines, at which the gods, on seeing him, all came down and worshipped him. Hence, he is the Buddha. Then someone will commit slander and say: “Heaven appeared first and the Buddha later. How could the heavens worship the Buddha?” Whatever is said like this is nothing but the word of Marapapiyas. If any sutra says that the Buddha went to where the devas were and that all such gods as Mahesvara, Great Brahma and Sakrodevanamindra, folding their hands and touching the Buddha’s feet with their heads, worshipped him, such a sutra or vinaya is from the Buddha. Any person who follows what Mara says is the kindred of Mara. Any person who follows what the Buddha says is a Bodhisattva.
“If any sutra or vinaya says that the Bodhisattva, when as yet a crown prince, had wives [concubines] all around out of carnal desire, lived in the depths of the palace [i.e. in the harem] and fully tasted the five desires and enjoyed himself, such is a sutra or vinaya of Marapapiyas. Any sutra or vinaya that says: “The Bodhisattva had long since abandoned all desires, wife and son, and did not receive [in attachment] the wonderful desires of Trayastrimsa Heaven, but abandoned these as though they were spittle and tears. How could he have human desires? He shaved his head, became a priest, and practised the Way.” Such are the sermons of the Buddha. Any person who follows the sutras and vinayas of Mara is the kindred of Mara; any person who follows the sutras and vinayas of the Buddha is a Bodhisattva.
“If a person says that the Buddha, in Sravasti, at the Jetavana vihara, permitted all bhiksus what they wanted to have, such as male or female servants, pages, cows, sheep, elephants, horses, donkeys, mules, hens, cats, gold, silver, beryl, pearls, crystals, musaragalva, agate, coral, amber, horse-shoe shell, jade, copper, or iron kettles, big or small copper basins; that they were allowed to till the land, sow seeds and plant, sell or barter things, that they were permitted to store rice, that the Buddha pitied the bhiksus and allowed them all such things out of his compassion – all such sutras and vinayas are those of Mara.
“Or someone might say that the Buddha stayed in Sravasti, at the Jetavana vihara, where the nirdara demon lived, and, relative to a Brahmin called Kuteitoku and King Prasenajit, said: “O Bhiksus! You should not receive gold, silver, beryl, crystals, pearls, musaragalva, agate, coral, amber, horse-shoe shell, jade, male or female domestic servants, pages, boys, girls, cows, sheep, elephants, horses, donkeys, mules, hens, pigs, cats, dogs or other animals; iron or copper kettles, big or small basins, sheets of various colours, and beds; or such necessary things or [do such] activities of [worldly] life as: [building] houses, tilling the soil, sowing seed, selling things in the market-place, making meals with your own hands, polishing or pounding with your own hands, doing incantations for a living, training hawks, looking at the constellations, working charms, guessing at the waxing and waning of the moon, telling a man or woman’s fortune, saying good or bad things about a person’s dreams, guessing or foretelling and saying that this is a man or woman, or saying that this is not a male or this is not a female, talking about the 64 marks of excellence [said to exist in the houses of the tirthikas], or saying that there are 18 dharanis [spells] by which people can be led astray; or talking about any of the arts, any worldly things, using powdered incense, curna [for strewing on seats, stupas, etc.], smearing incense [for the hands and body to give off a pleasant aroma], fumigating incense, using various kinds of leis [bronze wine-vessels], [practising] the arts of hairdressing, cunningly cheating and flattering, and thus greedily seeking profit, loving stupid and noisy quarters, joking and laughing, [walking] and preaching. [Such bhiksus] greedily eat fish, make poisons, and rub in fragrant oils. They possess gem parasols and leather footgear. They make boxes, chests, fans, and various pictures and statues. They store up cereals and rice, big and small varieties of wheat and beans, and various melons [seeds]. They come near [fraternise with consort with] kings, princes, ministers and all kinds of females, laugh loudly or sit silently. They entertain doubts regarding all things, talk a lot and talk carelessly; they like to wear good clothes, which may be long or short, lovely or unlovely, good or bad. They themselves praise all such things in the presence of the giver. They frequent and roam about these dirty quarters, the places where one finds taverns, prostitutes and gamblers, all of which places I do not allow the bhiksus to be in. They should give up seeking the Way; they must be turned back to worldly life and used for labour [go out to work]. For example, this is like the tare in the paddy field, which has to be uprooted, so as not to be found any more. Know that what is prohibited in the sutras and vinayas constitutes the injunctions of the Tathagata. Any person who follows the word of Mara is the kindred of Mara; anyone who follows the word of the Buddha is a Bodhisattva.
“Or a person might say: “The Bodhisattva goes to the temple of the devas to make offerings to such as Brahma, Mahesvara, Skanda and Katyayana. Why? He enters there merely to conquer the devas. Things can never be other than this.” If it is said: “Even if the Bodhisattva gets into arguments with the tirthikas, he cannot know of their deportments, sayings and arts, and he cannot cause quarrelling servants to come to terms; he cannot be respected by males or females, kings or ministers; he does not know how to prepare medicines; that is why he is called “Tathagata”. Whatever he knows is what is wicked; also, the Tathagata sees neither enemy or friend; his mind is all-equal; one may take a sword and cut him; or one could smear incense over his body, and he would not have any sense of gain or loss. He sits in the middle. This is why we say “Tathagata”. Any sutra that says this is one of Mara’s.
“Or a person might say: “The Bodhisattva behaves thus: he goes into the houses of other teachings, teaches them to abandon domestic life and practise the Way, to come to know of deportment and manners; he teaches them to know of what is written and how arts are performed, and how one quells arguments and disputes. He is the highest of all people, boys and girls, people of the royal harem, the royal consorts, ordinary people, rich persons, Brahmins, kings, ministers, or the poor. Furthermore, he is respected by these and he also knows all such things. He may come across various views of life, and yet he does not entertain any loving [clinging] thought. This is like the lotus, which does not become soiled by defilement. In order to save beings, he practises various expedients and lives a worldly life.”Any such sutras and vinayas are the sermons of the Tathagata. One who follows what Mara says is kindred to Mara; anyone who follows what the Buddha says is a great Bodhisattva.
“Or a person might say: “The Tathagata expounded the sutras and vinaya to me. Of all the wicked sins, those [classed as] light and heavy and the sthulatyaya are all grave. In our vinaya, we do not commit these, to the end. I have long put forward such a Law, but you do not believe it. How could I throw away my own vinaya and come to your vinaya? Your vinaya is nothing but what Mara says. Ours is what the Buddha says. The Tathagata has already given the nine types of formulations of Dharma [i.e. Hinayana teaching]. Such nine formulations constitute our sutras and vinaya. I have never once heard of a sentence or word of the vaipulya sutras [i.e. the extensive sutras of Mahayana]. Where, in all the innumerable sutras and vinayas, do we come across the name of vaipulya sutra? In none of these have we ever heard of the ten types of sutras. If there are any such, they must surely be the work of Devadatta [the Buddha’s malicious, jealous cousin]. Devadatta is a wicked person. In order to destroy good teachings, he makes up the vaipulya. We do not believe in any such sutras. This is what the sutras say. Why? Because they say this and that about the Buddhist doctrine. All such things are stated [only] in your sutras; ours do not contain any such [teachings]. In our sutras and vinayas, the Tathagata says: “After my entering Nirvana, there may come about, in evil ages, distorted sutras and vinayas. These are the so-called Mahayana sutras. In ages to come, there will be all such wicked bhiksus.” I, then, say: “There are further the vaipulya sutras other than the nine types of sutras.” A person who thoroughly accepts the signification says that he well understands the sutras and vinayas, segregates himself from all that is impure and is so delicate and pure that one could well compare him to the full moon.
“If a person says: “The Tathagata gave explanations for each sutra and vinaya, as numerous as the sands of the river Ganges, but our vinaya does not contain any such. There is none such. If there are [such expositions], how is it that the Tathagata does not expound them in my vinaya? So, I cannot believe in them” – if a person speaks thus, know that this person is committing a sin. A person might further say: “Such sutras and vinaya [the Hinayana] I shall well uphold. Why? Because they are the cause of good doctrine, of being satisfied, of desiring little, of cutting off illusions, and one gains Wisdom and Nirvana.” Any person who says so is no disciple of mine. If a person says: “The Tathagata gave us the vaipulya sutras so as to save beings”, such a person is my true disciple. Any person who does not accept the vaipulya sutras is no disciple of mine. Such a person is not one who has become a priest because of the Buddhist teaching. Such a person is one wicked in mind and is none but a disciple of the tirthikas. Such sutras and vinayas as mentioned above are what the Buddha gave out. If not thus, they are nothing other than what Mara says. Any person who follows what Mara says is the kindred of Mara; anyone who follows what the Buddha says is a Bodhisattva.
“Also, next, O good man! If it is said: “Since the Tathagata is not perfect in innumerable virtues, he is non-eternal and must change. He abides in the All-Void and expounds non-Self. This is not the way of the world”, any such sutra or vinaya is of Mara. If a sutra says: “The true Enlightenment of the Tathagata is beyond knowing. Also, he is perfect in innumerable asamkhyas of virtues. Therefore, he is Eternal and there can be no change”, any such sutra or vinaya is what the Buddha said. Any person who follows what Mara says is Mara’s kindred. Any person who follows what the Buddha says is a Bodhisattva.
“Or a person might say: “There is in the world a bhiksu who, not committing any parajika [the gravest of offences], is held by the world to have transgressed, like cutting down the tala tree”. But in truth, this bhiksu did not transgress. Why not? I always say: “The case of one who commits any one of the parajikas is like cutting a stone in two: it can never again become one.” If a person says that he has obtained what supercedes man’s power [Pali: “uttarimanussa-dhamma”], he commits parajika. Why? Because he has not actually attained anything, yet pretends to have done so [i.e. he is telling lies]. Any such person retrogresses from the world of man and the Doctrine. This is a parajika. There is a bhiksu who desires little, feels contented, upholds the precepts, is pure and sits in a quiet place. The king or minister sees this bhiksu and says that he has attained arhatship, steps forward, praises, respects and worships him. Also, he says: “Such a great master will attain unsurpassed Enlightenment, having thus abandoned life.” The bhiksu hears this and says to the king: “I have, truth to tell, not yet attained the fruition of a shramana. O King! Please do not speak to me about the dharma of non-satisfaction [non-contentment]. If one acquiesces when told that one will reach as far as unsurpassed Enlightenment, this is nothing but not knowing contentment. If I were to accept your statement and agree, I should surely purchase the reproaches of all Buddhas. To feel contented is the virtue that is praised by all Buddhas. That is why I mean pleasingly [happily] to practise the Way to the end of my life and attain a state in which I can feel satisfied. Also, to feel satisfied is to know that I have definitely attained the fruition of the Way. You, King, say that I have attained it. I do not accept your word. Thus I am satisfied.” Then the king said: “O great teacher! You truly have attained arhatship and do not differ from the Buddha.”
Then the king made it known to all those in and out, and to those of the royal harem and to the royal spouse, that this person had attained arhatship. As a result, all who heard this felt respect, made offerings, and honoured him. Such a person is pure in his deeds. Hence, he makes all others gain great benefit, and truly this bhiksu did not commit any parajika. Why not? Because he went before others, entertained joy in his own mind, praised and made offerings. How could any such bhiksu have committed a sin? If it is said that this person has sinned, know that such a sutra is from Mara. Also, there is a bhiksu who speaks about the great depths of the undisclosed sutras of the Buddha, saying that all beings have Buddha-Nature, that by this nature they cut off [all] the innumerable billion illusions and thereby attain unsurpassed Enlightenment, except for the icchantika. Then, the king or minister listens and says: “O Bhiksu! Have you attained Buddhahood or not? Do you have Buddha-Nature or not?” The bhiksu replies: “I must have Buddha-Nature within me. I cannot, however, be clear as to whether I shall attain it [Enlightenment] or not.” The king says: “O great one! If you do not become an icchantika, there is no doubt that you will attain Buddhahood.” The bhiksu says: “Yes, it must truly be as you, King, say.” This person says that he must surely have Buddha-Nature. Yet, he does not commit parajika [by saying so]. Also, there is a bhiksu who, at the time he is ordained, thinks to himself: “I shall assuredly attain unsurpassed Enlightenment.” Such a man may not yet accomplish unsurpassed Enlightenment. But he gains incalculable, boundless weal and it is difficult to appraise it. If anyone says that this person has committed parajika, then there cannot be any person who has not committed parajika. Why not? Because, once, 80 million kalpas ago, I had already segregated myself from all defilement. I had little desire, felt contented, was accomplished in deportment, practised the unsurpassed Dharma of the Tathagata, and myself surely knew that I had Buddha-Nature. Hence I attained unsurpassed Enlightenment and I can be called “Buddha”. And there is great compassion. Such a sutra or vinaya is a sermon of the Buddha. Any person who cannot act in accordance [with such] is a kindred of Mara; one who acts in accordance is a great Bodhisattva.
“Or a person might say: “There cannot be anything such as the four grave offences, the thirteen samghavasesas, the two aniyatans, the 30 naihsargika-prayascittikas, 91 payattikas, four ways of repentance, various ways of learning, seven ways of adhikarana-samatha, and also there can be no sthulatyayas, no five deadly sins, and no icchantikas. Should a bhiksu violate all such shilas and fall into hell, all tirthikas would be born in heaven. Why? Because they do not have any precepts to transgress against. This shows that the Tathagata means to frighten people. That is why he gives out these precepts. The Buddha has said that when the bhiksus desire to satisfy their carnal desires, they should take off their priestly garb, put on worldly dress and do so. A person might also think that carnal, lustful desire is no sin, that even in the days of the Tathagata there was a bhiksu who satisfied carnal lust and yet attained right emancipation; or that there was one who, after death, got born in heaven; that all such things have a precedent and that it is not just what I alone am doing. One may commit the four grave offences, the five deadly sins and all impure acts, and even then one can [still] attain true and right emancipation. The Tathagata may say that if one commits duskrta acts [minor offences, punishable by confession], one falls into hell and will remain there for 8 million years, which is the number of years of the sun and moon of Trayastrimsa Heaven. But this is what the Tathagata says to frighten people. They say that no difference exists between the grave and light [sin], the parajika [serious sin] and the duskrta [venial sin]. All these vinaya teachers falsely say that all these [rules] were instituted by the Buddha. Know definitely that these were not instituted by the Buddha.” All such sutras and vinayas that say thus are from Mara.
“Or a person might say that if one transgresses against even the smaller or minutest of all precepts, an evil fruit will come forth and that there is no limit to the number of karmic consequences. Realising this, one should guard one’s self like the tortoise, who hides his six limbs in his shell. If there is any person versed in the vinaya who says, “One transgresses, but no karmic consequences ensue”, one should not approach such a person, as already indicated by the Buddha:
“One thing overstepped,
This is mrsavada [telling lies].
If one sees no after-life,
There is no sin that will not be committed.”
For this reason, one should not come near to such a person. What is pure in this Buddhist teaching is thus. And could it be that one who has violated the sthulatyaya, the samghavasesa and the parajika can pass as not having sinned? Because of this, one should be on guard and protect such Dharma. If not guarded against, where can there be any prohibition? I now say in the sutras: “For any commissions of the four grave offences or any small duskrtas, one should take pain to remedy such. If one does not guard against [transgressing] the prohibitions, what possibility can there be of seeing the Buddha-Nature?
“All beings possess the Buddha-Nature. Only by observing the precepts can one see it. When one sees the Buddha-Nature, one attains unsurpassed Enlightenment. In the nine types of sutras, there is no vaipulya sutra. That is why they do not speak about the Buddha-Nature. Although these sutras do not refer to it, there is assuredly the vaipulya in them.” One who speaks thus is my true disciple.”
Bodhisattva Kasyapa said to the Buddha: “O World-Honoured One! We do not see in the nine types of sutras any references to beings possessing the Buddha-Nature, which you say they have. If we say that they have this, might it not be that we are guilty of infringing the parajika?” The Buddha said: “O good man! They [who say thus] do not violate the parajika. For example, O good man! If any person says that in the great ocean there are only the seven gems, not the eight, that person has not sinned. If a person says that there is no mention of Buddha-Nature in the nine types of sutra, there cannot be any commission of sin [here]. Why not? I say that in the Mahayana ocean of great Wisdom there is the Buddha-Nature. As the two vehicles do not know or see [this], there can be no talk of [their] having committed any sin, even if they say that it does not exist. Such a thing is what the Buddha alone knows and what sravakas and pratyekabuddhas cannot know. O good man! Not having ever heard of the great depths of the undisclosed Dharma of the Tathagata, how can a person be expected to know of the existence of the Buddha-Nature? What is the undisclosed storehouse? It is none other than the vaipulya sutras. O good man! There may be tirthikas who talk about the eternal self or the “not-is” of the self. The case is not thus with the Tathagata. He says that there is the Self, or – at other times – that there is not. This is the Middle Path.
“Or a person might say: “The Buddha talks about the Middle Path. All beings possess Buddha-Nature. As illusion overspreads [them], they do not know or see. Thus, an expedient is applied to cut the roots of illusion.” A person who speaks thus does not commit the four grave offences. This we should know. Any person who does not speak thus infringes the parajika.
“Or a person might say: “I have already attained unsurpassed Enlightenment! Why? Because I have the Buddha-Nature. Any person possessing the Buddha-Nature has assuredly attained unsurpassed Enlightenment. Consequently, I attain Enlightenment.” Then, one should know, such a person infringes the parajika. Why so? There surely is the Buddha-Nature. But not yet having practised the best expedient of the Way, the person has not yet seen it. Having not yet seen it, there can be no attaining of unsurpassed Enlightenment. O good man! On this account, the teaching of the Buddha is profound in its meaning and difficult to fathom.”
Bodhisattva Kasyapa said to the Buddha: “O World-Honoured One! A king asks: “How does a bhiksu get drawn to supramundane Dharma?” The Buddha said to Kasyapa: “A bhiksu may, for profit or food, flatter, state things wrongly or cheat, and say things such as: “How might all the world believe that I am truly a real bhiksu, so that I can thereby arrive at great profit and fame?” Such a bhiksu, because of the darkness of his mind, always thinks and prays: “I have not yet, in truth, arrived at the four attainments of a sravaka. How might I be able to make the world think that I have gained all of these? How might I be able to make upasakas and upasikas think of me as a sage who has fully perfected all the the true virtues?” Thus does he think. What is done is all for profit, not for the Way. In his goings and comings, in his going out and coming in, in moving forwards and standing still, he looks peaceful. In his manner of dress and of holding his bowl, the [monk-like] deportment is not lost. Alone, he sits in a lonely place and looks like an arhat. So people think: “This is the foremost of bhiksus. Fully exerting himself, he practises the Way of extinction.” He thinks: “As a result of this, I will assuredly gain disciples. People will also certainly offer me clothing, food, drink, bedding, and medicine. All females will respect and love me.” Any person who acts in this manner acts against the uttarimanussa-dhamma.
“Also, there is a bhiksu who sits in a lonely place, desiring to build up unsurpassed Wonderful Dharma. Though no arhat, he intends to have others call him an arhat, a lovable bhiksu, a good bhiksu, and a quiet bhiksu. He thus effectively makes innumerable people arrive at faith. Hence, I let all the innumerable bhiksus befriend him like a relative. Through this, I can teach and make the precept-breaking bhiksus and upasakas and upasikas uphold the precepts. In consequence, Wonderful Dharma will be established, the unsurpassed meaning of the great principle of the Tathagata will shine forth and the vaipulya Mahayana teaching will be revered, thus emancipating all innumerable beings, so that they will come to know the light or heavy significations of the sutras and vinayas which the Tathagata has delivered.
“Also, a person might say: “I now have the Buddha-Nature. There is a sutra which is called the storehouse of the Tathagata. In that sutra, I shall surely attain the Buddhist teaching and cut out innumerable billion bonds of illusion. I shall speak to innumerable upasakas: “You all have the Buddha-Nature. You and I sit together on the Path of the Tathagata and will attain unsurpassed Enlightenment and do away with all the innumerable bonds of illusion.” One like this does not violate the uttarimanussa-dhamma; he is a Bodhisattva.
“One who commits duskrta will fall into hell for a period of 8 million years of the days of Trayastrimsa Heaven, and he will have to undergo punishment for the sins he has committed. How much worse will it be when he transgresses the sthulatyaya?” Thus does a person say. Should there be any bhiksu among those of the Mahahana gathered here who have violated the sthulatyaya, such is not to be befriended.
“What are the sthulatyaya of the Mahayana sutras? For example, a rich man erects a Buddhist temple and adorns it with various garlands, and offers this to the Buddha. There is a bhiksu who, on seeing the thread which passes through the garland, takes it without asking. This is sthulatyaya. Whether knowingly or not, he violates in this manner. If, with a greedy [desire-filled] mind, one causes damage to a Buddhist stupa, this is sthulatyaya. One should not come near [associate closely with] a person who acts in this way. Or a king or minister, on seeing that a stupa is old and damaaged, and intending to have it repaired, makes offerings to the sharira [relics] and finds in it a rare gem, which he gives to a bhiksu. On gaining the gem, the bhiksu uses it as he wills. Such a bhiksu is one who is defiled and who will most possibly [probably] call forth quarrels. No good upasaka should approach such a bhiksu, make offerings or pay respect to him. Such a bhiksu is termed “rootless.” Such a bhiksu is also termed “two-rooted” [bisexual]! Perhaps more accurately, hermaphrodite], or one in whom the root is indefinable. By indefinably-rooted is meant the case of a person whose body becomes that of a female when the desire to be female arises and becomes that of a male when the desire to be male arises. Any such bhiksu is “evil-rooted”. He is neither male nor female, neither a bhiksu nor a lay-person. One must not come near such a bhiksu, nor make offerings to him or pay him respect. One who abides in the Buddhist teaching and the law of a bhiksu should have a sympathizing mind, protect and bring up [take care of] beings. Even to an ant, one must give the mind of fearlessness. This is a shramana’s law. One segregates oneself from drinks and incense. This is the law of the shramana. One must not tell lies, nor should one think of lying. This is the law of the shramana. One does not cause a greedy mind [feeling of greed or desire] to raise its head. The same applies even in dreams. This is the law of the shramana.”
Bodhisattva Kasyapa said to the Buddha: “O World-Honoured One! If a bhiksu becomes a captive of carnal lust in a dream, does this violate Dharma or not?” The Buddha said: “No. One should call up the thought of an evil smell against carnal desire. If no pure mind [inner mood of lust-free purity] ever raises its head, segregate the mind from the worry and love of the female. If in a dream one becomes captive to carnal lust, [one should] repent for the act when awake. One should abide in the thought of the bhiksu who, when going begging on his alms-round, receives offerings [with the attitude of disgust of one who] eats the flesh of his own son in the days of a famine. If carnal desire asserts itself, quickly discard such a thought. All such is the teaching of the Buddha’s sutras and vinaya. One following what Mara says is the kindred of Mara; one who follows what the Buddha says is a Bodhisattva.
“Or a person might say: “Stand on one leg, remain silent and say nothing, throw yourself into deep water or into fire, or jump from a high precipice, not fearing the steepness; take poison, fast, lie down on ashes, bind your legs, kill beings, and tell fortunes by directions and the way a person takes.” Or a person might say: “The Tathagata allows candalas, rootless persons, hermaphrodites, indefinables, the decrepit to become ordained and to accomplish the Way.” Such are the words of Mara. Or a person might say: “The Buddha has already permitted us to consume the five tastes of milk from the cow, oil and honey, except silken clothing and leather footwear, etc.” Or a person might say: “The Buddha has already permitted the putting on of the maharanga, also the storing of all kinds of seeds. But all grass and trees have life. The Buddha, having spoken thus, enters Nirvana.” Should any sutra and vinaya say thus, know that such is what Mara says. I also do not permit one leg to be held up [i.e. standing on one leg, in the manner of some fakirs]. For Dharma, all such postures as walking, standing, sitting and reclining are permitted. Also, someone might say: “Take poison, fast, burn the body with fire, bind your hands and feet, kill people, divine directions and ways, make leather footgear decorated with white horse-shoe shell and ivory; the Buddha has permitted the storing up of seeds. Grass and plants have life. He has permitted the putting on of the maharanga.” If a person says that the World-Honoured One has said this, such a person is the kindred of the tirthikas. Any person such as this is not my disciple. I have only permitted the five tastes of the cow, oil, honey, and also silken cloth. I say that the four great elements [earth, air, fire and water] do not have life. Should any sutra or vinaya say thus, such is what the Buddha has said. Any person who acts in accordance with the word of the Buddha is, one should know, my disciple. Any person who does not follow the word of the Buddha is a kindred of Mara. Any person who acts in accordance with the Buddha’s sutras and vinaya is, one should know, a great Bodhisattva. O good man! I have now extensively, for your sake, thus spoken about the difference between what Mara says and what the Buddha says.”
Kasyapa said to the Buddha: “O World-Honoured One! I have now come to know the difference between the word of Mara and that of the Buddha. In consequence, I shall be able to fathom the depths of the Buddhist teaching.”
Then the Buddha praised Kasyapa and said: “Well said, well said, O good man! You have now clearly gained the meaning. You are clever and wise.”
“The Buddha also said to Kasyapa: “Noble Son! It is not appropriate to term suffering as the Noble Truth [of suffering]. Why is that? If one were to term suffering ‘the Noble Truth of Suffering’, then cattle, sheep, donkeys, horses and the denizens of hell would also have the Noble Truth [of Suffering]. Noble Son! Whoever thinks that the extremely profound [gambhira] domain/ sphere/ realm [visaya] of the Tathagata – the eternal, untransforming Dharmakaya [Body of Truth] – is a body nourished by food, such a person does not know of the virtues and power which the Tathagata possesses. This [i.e. such ignorance of the true nature of the Buddha] is ‘suffering’. Why so? Due to ignorance. A person views Dharma as non-Dharma, and non-Dharma as Dharma. Know that this person will fall into the unfortunate realms and repeat birth and death. This will increase the bonds of illusion and worry will grow. If he comes to know that the Tathagata is Eternal, one with whom there comes about no change, or if he hears the word “eternal”, he will obtain birth in heaven. And on gaining emancipation, he will actually see that the Tathagata is Eternal and Unchanging. When this is well seen, he will say: “I heard about this in the past. Now that I am emancipated, I know this. As I was ignorant regarding the Ultimate, I have been repeating birth and death to no end. Today, I am enlightened as regards true knowledge.” If knowledge reaches this stage, this is truly practising suffering. There is much to profit from. One may well practise this, but if one does not know things to be thus, no profit will result. This is what is called knowing suffering. This is the noble truth of suffering. If one does not practise thus, this is suffering and not the noble truth of suffering.
“We say “truth of the cause of suffering”. A person does not truly know the Wonderful Dharma and receives what is impure. This is the case of menials. Non-Dharma is called Wonderful Dharma. A person annuls what is right and won’t allow it to live. On account of this, that person does not know “Dharmata” [essence of Reality]. Not knowing this, he repeats birth and death and suffers greatly. He does not get born in heaven and gain right emancipation. If a person has deep Wisdom and does not transgress against Wonderful Dharma, he will in consequence be born in heaven and attain right emancipation. If a person does not know where suffering arises and says that there cannot be any Wonderful Dharma or what is Eternal, and that all turns to nothingness, that person, in consequence, will repeat transmigration for innumerable kalpas to come, suffering all kinds of sorrow. If a person says that Dharma is Eternal and that there is no change, this is knowing the cause, and this is the noble truth of the cause of suffering. If one does not so practise, this is the cause of suffering and not the noble truth of the cause.
“We say “truth of the extinction of suffering”. If a person practises many things [teachings] and the way of nothingness, this is non-good. Why so? Because this annuls all laws and breaks the true storehouse of the Tathagata. Any practice of this category is the practising of nothingness. One who practises the extinction of suffering acts against what all tirthikas do. If the practice of nothingness is the truth of extinction, there are tirthikas who also practise the teaching of nothingness; we must say that they too possess the truth of extinction. A person says: “There is the Tathagatagarbha [Buddha-Womb – the pristine mind under cover of illusion]. One cannot see this. But if one does away with all illusions, one may indeed enter.” It is thus. By the raising of such a mind [i.e. by cultivating such an attitude of mind], one gains freedom in all things. If a person practises the Way of the hidden storehouse, selflessness, and emptiness, such a person repeats birth and death for innumerable ages to come and suffers from sorrow. A person who does not do such practices may certainly, even though he might have illusion, soon do away with it. Why so? Because he well knows the undisclosed [secret, hidden] storehouse of the Tathagata. This is the noble truth of the extinction of suffering. Any person who practises extinction in such a way is my disciple. A person not practising the Way thus is one who practises emptiness. This is not the noble truth of extinction.
“We say “noble truth of the Way”. This is none but the treasures of Buddha, Dharma, Sangha, and right emancipation. All people say with an upside-down mind: “There is no Buddha, Dharma, Sangha, or right emancipation. Birth and death are like phantoms.” They hold such views. As a result, they repeat birth and death through the three worlds [of Desire, Form, and Formlessness], suffering there greatly for a long time to come. If the person awakens and comes to see that the Tathagata is Eternal, that no change comes to him, and that the same applies to Dharma, Sangha, and emancipation, by this one thought the person obtains unmolested [unrestricted] freedom for innumerable ages to come and he may enjoy it as he wills. Why? Because once in the past, due to the four inversions, I took non-Dharma as Dharma and was met by innumerable karmic consequences. When I had made away with such a view, I attained true awakening to Buddhahood. This is the noble truth of the Way. Any person who says that the Three Treasures are non-eternal and holds this view of life, then this is a false way of practice and is not the noble truth of the Way. If a person practises the Way thus and has it [sees it] as Eternal, such a person is my disciple. He abides in the true view of life and practises the teaching of the Four Noble Truths.”
Bodhisattva Kasyapa said to the Buddha: “O World-Honoured One! I now, for the first time, know and practise the great depths of the Four Noble Truths.”
“The Buddha said to Kasyapa: “We speak of the “four inversions”. “Inversion” is spoken of when we entertain the idea of suffering where there is no suffering. “Non-suffering” is the Tathagata. The idea of suffering arises when a person thinks that all Tathagatas are non-eternal and that they change. If a person says that the Tathagata changes, this is [the concept of] suffering and constitutes a great sin. If a person says that the Tathagata relinquishes this body of suffering and enters Nirvana, and that this is like fuel being all burned up, as a result of which the fire dies out, this is having the idea of suffering vis-ã-vis non-suffering. This is an inversion [of the truth]. A person might say: “Saying that the Tathagata is Eternal is a Self-centred view. From this Self-centred view arise innumerable sins. Thus, one should say that the Tathagata is non-Eternal, and by [saying] this I shall gain Bliss.” The Tathagata’s being non-Eternal would entail suffering. If [there is] suffering, how could one expect [to find] Bliss therein? When the idea of Bliss occurs [in such a connection], we say “inversion”. This is said because the thought of suffering arises in [what truly is] Bliss. Bliss is the Tathagata. Suffering is the non-Eternal of the Tathagata. If a person says that the Tathagata is non-Eternal, this is a thought of suffering in Bliss. The Tathagata’s being Eternal is Bliss. If I say that the Tathagata is Eternal, how can I enter Nirvana? If I say that the Tathagata is non-suffering, how could I cast away my body and enter Nirvana? When a person has the thought of suffering in Bliss, we say that this is an inversion. This is the first inversion.
“The idea of the Eternal vis-ã-vis the non-Eternal, and the idea of the non-Eternal vis-ã-vis the Eternal, are inversions. The non-Eternal is the non-practising of the Void. When one does not practise the Void, life is shortened. If one says: “Not practising the Void and quietude, one attains eternal life”, this is an inversion. This is the second inversion.
“The thought of Self regarding non-Self, and the thought of non-Self regarding Self, are inversions. The people of the world say that there is Self, and within Buddhism, too, we say that there is Self. The people of the world say that there is Self, but there is no Buddha-Nature. This is having the idea of Self in [what is] non-Self. This is an inversion. “The Self spoken of in Buddhism is the Buddha-Nature.” The people of the world say that there is no Self in Buddhism. This is the idea of the non-Self in the Self. “It is definite that there is no Self in the Buddhist teaching. That is why the Tathagata tells his disciples to practise selflessness.” If such is said, this is an inversion. This is the third inversion.
“The non-Pure in the Pure, and the Pure in the non-Pure, are inversions. The Pure relates to the Eternal of the Tathagata. It is not a food-supported body, not a body of illusion. It is not a carnal body, not a body made up of sinews and bones. If one says that the Tathagata is non-Eternal, a food-supported body, bound together by sinews and bones, and that Dharma, Sangha, and emancipation die out, this is an inversion. We say that the idea of the non-Pure in the Pure is an inversion. A person might say that there is not a whit of what is non-Pure in his mind, that as there is not a single thing that is not Pure, he gets into a place which is Pure, and that as the person practises the meditation of the non-Pure which the Tathagata spoke about, whatever was said above must be false. If a person speaks thus, this is an inversion. This is the fourth inversion.”
Bodhisattva Kasyapa said to the Buddha: “O World-Honoured One! I have now for the first time gained the right view. O World-Honoured One! Until now, all of us were those who abided in wrong thought.”




Day One: DALI

Level 1: Meditating the Sahasrara (Crown) Chakra

Sit in a comfortable meditative posture. Keep your spine erect and body relaxed. With the body

completely still, practice a few moments of natural mind meditation. Once the mind is sufficiently

clear, direct your attention to your crown or Sahasrara chakra. Make it as clear and pristine as

possible, glistening and sparkling with vibrant energy. When it is pure and translucent, floating

just above the top of your head, allow it to dissolve and transform itself into a thousand-petalled

violet lotus.

Concentrate on this area inside of your crown chakra. This is the doorway to cosmic consciousness.

This center contains the dormant capacity for total enlightenment. Yogic scriptures say that the

Sahasrara chakra is the seat of the self-luminous soul or chitta, the essence of mind.

This chakra is governed by the feminine principle or Shakti Goddess Maha Shakti (Union). When this

center is finally awakened the activities of the mind cease and merge into the light of illumination.

This is the source of cosmic enlightenment.

Feel the textures of light/heat, warmth and nurturance balancing your pineal gland and cerebral

cortex, bringing all of your chakras into harmony. Your entire glandular system is pacified and bathed

in the warmth of this divine light. In this chakra lies our capacity to tune into and even take on

different qualities or stages of being. This is the place used by mediums to channel information.

By awakening our crown chakra we become clear light oracles of planetary divination; to divine is

to know directly by mind.

Sahasrara affirmation: May the pure light universe infuse our soul’s journey, that the planetary noosphere

may become the crown of pure radiance!

Book of the Transcendence • Cosmic History Chronicles • Volume VI


Level 2: Activating Radial Plasma: Dali

Breathe deeply through your nostrils and allow your awareness to flow up your nose and into your

crown chakra. Bring your awareness to the inner Dali plasma at the center of the chakra. Visualize

the yellow symbol radiating healing charges of heat.

Repeat the following while focusing on your crown chakra: “My father is intrinsic awareness, I feel

the heat.” Feel this heat power ignite at your crown chakra, blazing as your innate self-existing

awareness free from conceptualization.

Cover your left nostril with your left thumb and breathe slowly and deeply three times in and out

through your right nostril. Flash onto the Dali plasma and feel the heat of intrinsic awareness

emanating out of your crown chakra. Now cover your right nostril with your right thumb and repeat,

focusing all of your attention to your crown chakra, Dali plasma. Feel this heat move from your crown

chakra down your spinal column and into your limbs, permeating your entire being. Your crown

chakra is flooded with radiant warmth that connects you to the realm of cosmic consciousness. Give

yourself to the process as if nothing else mattered.

Dali is the first state of the three-part primary sensory quantum. A sensory quantum is

the first stage building block of sensory experience.

Level 3: Engaging the First Mental Sphere (Preconscious)

Profound samadhi activates first mental sphere.

Visualize the first mental sphere (preconscious) in the brain, located in and covering the right rear

lobe and cerebellum. This sphere is the resonant chamber of the physical body and governs the right

rear lobe of the brain.

By means of the preconscious, the evolutive activity of the third- and fourth-dimensional beings are

programmed. This sphere corresponds to the first time dimension: Cosmic creation. It is activated

Chapter 5 • Synchrogalactic Yoga II: the Practices


by profound samadhi which penetrates to the deepest layers of the preconscious. This is the sphere

where the primal codes of cosmic creation are situated.

Cosmic creation refers to mastery of the cosmic forces. This comes about through the self-creation of

the energy of space. Here, we are no longer the victim of conditioned reality, thoughts and patterns.

We have freed ourselves from the claims of the false self. Here we are creating ourselves and reality

anew by embodying the five virtues: Remembrance, discipline, exertion, patience and compassion.

To experience and activate this mental sphere exert in natural mind meditation expanding the

duration of the GAP—the space between thoughts.

Natural Mind Meditation

Sit still, with spine erect. Keep eyes slightly open looking toward the floor. Feel your intrinsic dignity in this

posture. In this position, watch your breath. Breathe normally. As you become aware of your thoughts just label

them “thinking”, and as you exhale, dissolve the thoughts. It matters not the nature or content of the thoughts,

just dissolve them. At that very moment, just as the thought dissolves, lies the GAP between thoughts. It is this

GAP that you want to become familiar with and cultivate. It is the seed of natural mind and the key to your true,

authentic self. Practice this each day and note the subtle shifts in your perceptions and attitudes.

Level 4: Opening the First Heptad Gate (108)

We begin this practice by introducing the seven solar mantras that open the seven

solar gates (see previous chapter). For this chakra, the mantra is OM.

First visualize the violet thousand-petaled lotus Sahasrara chakra with the yellow Dali plasma

superimposed over it at your crown. Hold this visualization and feel the two intermingle as you chant

the sacred letter OM as long as your breath can sustain it (Patanjali says that OM is the word that

manifests God). OM is the universal symbol for primordial sound vibration.

Locate Heptad Gate 108 and the Alpha-Alpha symbol on the 441 holomind perceiver. Its matrix

location is V11:H2, second circuit, 7th time dimension: vertical time cosmic command descending.

Now locate it in your body at the base of your skull (see graphic at the end of this chapter).

Visualize the Alpha-Alpha hyperplasma above the yellow Dali in your crown chakra. Take the

Alpha-Alpha into the first mental sphere in the first time dimension (cosmic creation) where it

Book of the Transcendence • Cosmic History Chronicles • Volume VI

activates the preconscious mind as profound samadhi. Here is the intergalactic channel (BMU

341) through which the Alpha-Alpha hyperplasma is secreted into the brain.

From the first mental sphere, mentally direct the Alpha-Alpha hyperplasma to the crown chakra

and impress it above the Dali seal. Hold this with four alternate nostril breaths (four times in and out

through each nostril), followed by one deep breath through both nostrils.

Descend down the central column (spine), secreting this red electric Alpha-Alpha hyperplasma

into all 144,000 etheric fibers of the astral body. Practice the breath of fire, rapid shallow breathing

through the nose, transmuting any blockages or obscurations into streams of crystal clear profound

samadhi spreading throughout your entire nervous system.

Spectral, electric red Alpha-Alpha vibrates subtle activating force into all etheric fibers. Ascend

back up central channel and leave Dali at the crown chakra. Return your consciousness to the first

mental sphere, then close and seal the Heptad Gate at the base of your skull. Relax and breathe

slowly and deeply at least 13 times.

Harmonic UR rune 84: Galactic Life Whole Becomes Medium of Transmission.

For additional practice: Locate Heptad Gate 108 on the Hunab Ku 21. Note that it corresponds to

the Primal Force, Ancient of Days, Galactatron, Queen of the Throne; G/K Neptune, Bode Number

300. Study the connections

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