What Do You All Think?

a098a8f8-ff5d-4635-a244-f9c69eb379a6Will you answer an honest question honestly?

What do you all think about my work?

Does it make sense to you all?

Is it any good?

What is its value to you?

How does it make you feel?

Is it influencing how you feel and think about the world around you?

I’m asking this because I feel as though I’m reaching a tipping point, of sorts, and I’m not sure whether or not these feelings that I have are actually justified.  I feel as though I am carrying something inside me, and that in due time, it’s going to burst forth into the rest of the world (if it hasn’t already) and alter the way we think, feel, and work with the world, thus altering the very foundation and state of consciousness in the universe itself.

It feels like a purifying fire that’s about to consume me whole and leave me ultimately dead in one form, but reborn in another.  I feel as though much hangs on my words and feelings and actions, so I’m very (let’s admit it, insanely) careful about how I’m feeling, thinking, and working with the world.  My aim is to get to Truth with a capital “T”; the ultimate and one set of truths about this universe in which we’re living, what some know as the body of Natural Law itself, the rules of our universe, our species, our individual societies, our economies, and the impacts that we actually are having on our environment, and how those impacts actually affect us in return.

It feels as though I’m about to found a Great Sangha (Community) of Lay Persons to work with the world in an ethical, self-interested, and functional manner.  The Great Masters of the past developed the practices and methods by which individual human beings can live happy, fulfilled, and resilient, anti-fragile lives.  They are of significant importance to keep the Dharma flowing and building, so that the lay community can get its own self organized in such a way that we’re all living in a self-interested, self-preservationist manner relative to ourselves, our groups, and our natural environments.  Too long have we labored under the unscientific governance of cowards, idiots, and charlatans who have plundered our economies and environments and ruined their own legacies and polities in the process of behaving cruelly,callously, indifferently, and ignorantly towards the general public and the environments in which we’re all living (including those individuals who ruin the world through their actions).  It is time that we get the government actually under the control of those who know, are aware of, and are actually kind and reasonable enough to protect themselves through protecting others through the replacement or edification of those who currently sit in places of consequence, authority, and defacto power and control.  It is time that we start diagnosing anti-social and self-harming behavior when it is appropriate to do so, and then intervening in ways that actually help the individuals suffering with afflictions of callousness, carelessness, and ignorance learn to live in more social ways without letting them into the actual halls of power where they do themselves more harm than good.

What do you all think about this?


I’d love to have some verification.

Thank you.


Thank you everyone for making this happen in less than a year! May I continue to be able to post about politics, government, science, and my journey. Hope you enjoy!

I Can Never Tell

bce669e9-0adf-4b98-9c08-bad6150fa67eI can never tell whether I’m winning or losing, floating or sinking, flying or diving.  I cannot be certain of personal accomplishment or generally being able to help all other people as I know that I want to do.

Until time goes forward, events transpire, and I make the correct decisions, I cannot be certain of victory, whether it be on the largest scale that I can have, or on the smallest personal scale in which I actually live.  The cat is both alive and dead until the box is open, says Schrodinger.  Unfortunately for me, the box is still closed, with the cat and the poison still inside.  What will my life be like?  How well will I do?

I get the sense that I’m perceiving myself greater than I actually am.  This is then a problem, because without this accurate understanding of who I am and what I’m willing, capable, and able to do in life, I’m not going to be able to live up to the potential that I see for my own self.  Am I as good as I really think and feel that I am?  What good is a feeling or a thought at determining the truth of a matter, any matter?  Perhaps this is good for me?  Perhaps having an ego cut isn’t a bad thing?

What of my actual abilities and potential then?  How can I be sure of who I am and what I’m going to do if I cannot tell for my own self who I am and what I am to do here with my life?

I’d love to be able to help in a way that I find meaningful and significant.  Trouble is, I’m not 100% sure that I’m actually going to do anything like that.  Where then can I find meaning in my life?

Just some honest reflections.



Matthew 25, 31-46: The Parable of Sheep and Goats, as Applied to Progressives and Conservatives

31 “When the Son of Man comes in his glory, and all the angels with him, he will sit on his glorious throne. 32 All the nations will be gathered before him, and he will separate the people one from another as a shepherd separates the sheep from the goats. 33 He will put the sheep on his right and the goats on his left.

34 “Then the King will say to those on his right, ‘Come, you who are blessed by my Father; take your inheritance, the kingdom prepared for you since the creation of the world. 35 For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, 36 I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me.’

37 “Then the righteous will answer him, ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? 38 When did we see you a stranger and invite you in, or needing clothes and clothe you? 39 When did we see you sick or in prison and go to visit you?’

40 “The King will reply, ‘Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me.’

41 “Then he will say to those on his left, ‘Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels. 42 For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink, 43 I was a stranger and you did not invite me in, I needed clothes and you did not clothe me, I was sick and in prison and you did not look after me.’

44 “They also will answer, ‘Lord, when did we see you hungry or thirsty or a stranger or needing clothes or sick or in prison, and did not help you?’

45 “He will reply, ‘Truly I tell you, whatever you did not do for one of the least of these, you did not do for me.’

46 “Then they will go away to eternal punishment, but the righteous to eternal life.”

We have two values clashing in America.  One can lead to better quality of life in spite of their mistakes.  The other, will only ruin it for us all, in spite of their “charitable” actions.  Choose your side wisely.  And remember, not all that glitters is gold, and sometimes those who squawk the loudest and most vehemently are sometimes those who are least able at accomplishing anything positive.


Enjoy folks!

See on Scoop.itIt Comes Undone-Think About It

A Poor Choice of Values

I don’t get how conservatives can sleep at night. Libertarians, I can somewhat understand, because they’re so entrenched in their beliefs and opinions that it’s practically a religion to them.

But to deny people the ability to live lives of meaning, according to their own definition of meaning, is beyond conscionable to me, at the very least.  To feel that people are less deserving than you, for whatever reason, or to believe honestly that not all people should be enabled to have the same opportunity to get ahead as your own self or your own group, are not concepts that I can accept and are not values that I can or ever will personally abide by.

If you’re not apart of the solution to the problems that are present in our societies, you are most likely apart of the overall problem(s) that are afflicting it.  Conservatives in America claim to be about “liberty”, “justice”, and the essential “American way”.  However, they consistently have done nothing but damage to these three principles, and have in the process, done even more damage to the American public and the society of the world through their misguided actions and misinterpreted senses of how the world is and how the world actually works on the empirical level.  I don’t pretend to have all the answers to our problems, nor will anyone be able to eliminate problems from our world, on high or down below.  But we can stop messing about with the stuff that we can tell is damaging to ourselves and our collective whole, and leave those ideas and people in the dust, away from the halls of power and away from positions of consequence, control, and authority.

It is time that we, as a society, either commit all conservatives and political ideologues to mental institutions for consistent misperceptions of reality and, more importantly, their refusal to acknowledge when and if they’re incorrect relative to common reality.  Either that, or we can stop listening to them entirely, and leave their voices with those that are not heard at the very most, or not taken seriously, at the very least.

I’m personally convinced that these folks are seriously mentally ill, and are delusional to the point of near-schizophrenic behavior.  They’ve rationalized the unreal and trivialized the world in which they live.  It is time that we leave their opinions and their incorrect beliefs with the trivial and irrelevant; the mere babblings of people who do not know and, worse, do not care to know about how things actually are and how things work.

Down with the idiots and the psychopaths!  Down with the people who really have shown they do not care or feel; who do not think and do not grasp reality as it consistently presents itself to us through the scientific method.  Down with the ideologues and the idiotic demons of our world who will destroy it and themselves through their own actions.  And, of course, up with all those who are able to sense reality accurately and are perfectly willing and able to correct themselves accordingly, when they are proven to be wrong in their beliefs, principles, and assumptions; who have a well prioritized set of values that really matter to our health, well being, and quality of life.  Up with those who do care, do love, and do have a genuine and accurate connection with the world in which we live.

See on Scoop.itIt Comes Undone-Think About It

Rich Hill Film

An examination of challenges, hopes and dreams of the young residents of a rural American town.

Source: www.richhillfilm.com

And this is white, rural poverty. It’s as bad, if not sometimes worse in black or minority places too.

Let’s notlisten too the rich or present day economists anymore. Let’s not listen to ignorant conservatives and those folks who don’t know and don’t care to know about the people in society and how it all works. Send these folks packing from government! 

See on Scoop.itIt Comes Undone-Think About It

Fragile States Index

“Weak and failing states pose a challenge to the international community. In today’s world, with its highly globalized economy, information systems and interlaced security, pressures on one fragile state can have serious repercussions not only for that state and its people, but also for its neighbors and other states halfway across the globe.  The Fragile States Index (FSI), produced by The Fund for Peace, is a critical tool in highlighting not only the normal pressures that all states experience, but also in identifying when those pressures are pushing a state towards the brink of failure.”

Source: ffp.statesindex.org

See on Scoop.itIt Comes Undone-Think About It

The Social Sciences

Natural scientists give too much crap to social scientists.  I doubt that anyone outside the realm of social science research understands exactly how hard it is to get at information (assuming that you’re looking for the right information to the correct questions in the first place) and then make sense of the data in such a way as to produce effective, meaningful, significant, and functional results at the end of the day.

The social world is our life and our livelihood…for all of us.  It connects with the environment and forms the world in which we all HAVE TO live, for better and for worse.  We are an integrated whole; a solid unit of the social and natural ecology, combined to form one network of interconnected planets, moons, solar systems and galaxies.  To neglect or belittle the social sciences (and they are sciences because they’re aimed at studying real world phenomena and contents truthfully) is to neglect and belittle attempts at understanding social laws regarding a range of topics and fields that will, if obeyed, actually lead to better living through better government policies, programs, and functions, not to mention, to discredit and dismiss hard-won information about our natural universe.

This is the dawning of the 21st century.  Let’s make it a great one!  And may the benefits of what we do now last for as long as the universe survives.

See on Scoop.itIt Comes Undone-Think About It

A Sutra (一切如來心祕密全身舍利寶篋印陀羅尼 Sūtra of the Whole-Body Relic Treasure Chest Seal Dhāraṇī The Heart Secret of All Tathāgatas)

Thus I have heard
     At one time the Buddha was at the Jewel Brilliance Pond in the Immaculate Garden of the kingdom of Magadha. Surrounding Him were hundreds of thousands of Mahāsattvas, great voice-hearers, gods, dragons, yakṣas, gandharvas, asuras, garuḍas, kiṁnaras, mahoragas, human, nonhumans, and others. At that time, in the assembly was a great Brahmin named Immaculate Light, who was well educated and intelligent. People delighted in seeing him. Having taken refuge in the Three Jewels, he persistently did the ten good karmas. Benevolent, wealthy, and wise, he intended that other people acquire benefits, great fortune, and prosperity.
     Immaculate Light rose from his seat, came to the Buddha, circled Him seven times, and offered the World-Honored One incense and flowers. He also covered the Buddha with priceless wonderful garments, necklaces, and tiaras of gems. After bowing down at the Buddha’s feet, he stepped back to one side and said, “I pray that the World-Honored One and the huge assembly will come to my house tomorrow morning to accept my offerings.
    The Buddha gave him permission in silence. Knowing that the Buddha had accepted his invitation, the Brahmin hurried home. In the evening, he ordered extensive preparation of food and drink of one hundred flavors for the banquet. Water was sprinkled, the halls were swept clean, and canopies and banners were set up.
     In the next morning, carrying incense, flowers, and musical instruments, together with his retinue, the Brahmin came to the Buddha. He said, “The time has come, and I pray that the World-Honored One will grace my house.”
    The Buddha greeted the Brahmin Immaculate Light with kind words and made an announcement to the huge assembly: “All of you should go to this Brahmin’s home to accept his offerings, for the purpose of letting him receive great benefits.”
    Then the World-Honored One rose from His seat. As the Buddha stood up, His body emitted all kinds of radiance with intermingled wonderful colors, illuminating and filling the space in the ten directions. Being thus alerted, all set off on the road. Respectfully escorting the Buddha, the Brahmin carried wonderful incense and flowers with a reverent heart. He led the way, along with his retinue, the Brahma-kings, the god-king Śakra, the four god-kings, and the eight classes of Dharma protectors, such as gods and dragons.
     The World-Honored One, having traveled not too far on the road, came to a garden called Abundant Wealth. In that garden were the ruins of an ancient pagoda, dilapidated and collapsed. With the courtyard covered by thistles and the doors sealed by creeping weeds, the rubble resembled a mound of dirt. The Buddha went straight to the pagoda. Forthwith, the pagoda issued vast, bright light, illuminating and glowing. A voice from the heap of earth praised, “Very good! Very good! Śākyamuni, Your action today is excellent! And you, Brahmin, will receive great benefits today!”
    The World-Honored One paid respects to the ruined pagoda by circling it clockwise three times. He took off His upper garment, placed it over the pagoda, and wept tears with blood. He then smiled. Meanwhile, all Buddhas [in worlds] in the ten directions, looking on together, also shed tears, each emitting light to illuminate this pagoda. The multitude was so astonished as to lose their color, and they all wanted to resolve their bewilderment.
     Vajrapāṇi and other Bodhisattvas also shed tears. Twirling his vajra in glowing flames, he came to the Buddha. He asked, “World-Honored One, through what causes and conditions does this radiance manifest? Why did the Tathāgata’s eyes shed these tears? And why do Buddhas [in worlds] in the ten directions emit vast auspicious light? I pray that the Tathāgata will resolve my bewilderment.”
    The World-Honored One replied to Vajrapāṇi, “This great treasure pagoda of accumulated whole-body relics of Tathāgatas contains innumerable koṭis of the heart dhāraṇīs, the secret seal of the essentials of the Dharma of all Tathāgatas. Vajrapāṇi, because of the essentials of the Dharma contained in it, the pagoda has become tiered seamlessly like sesame seeds. The bodies of 100,000 koṭi Tathāgatas are also like sesame seeds. Contained in the pagoda is the accumulation of the whole-body relics of 100,000 koṭi Tathāgatas and even the store of 84,000 Dharmas. Also contained in it are 99 billion koṭi Tathāgata-crowns. Because of these wondrous things, the site of this pagoda has superb, awesome virtue and serves as a spiritual testament. It can fill the entire world with auspicious events.”
    When the multitude heard the Buddha’s words, they shunned dust and filth [their afflictions] and acquired the pure dharma-eye. Because the capacities of the multitude were so varied, each received a different benefit. Some became Pratyekabuddhas; some achieved voice-hearer fruits, becoming Srotāpannas, Sakṛdāgāmins, Anāgāmins, or Arhats. On the Bodhisattva Way, some achieved the level of avinivartanīya or acquired sarvajña; some attained the First Ground, Second Ground, or even the Tenth Ground; and some fulfilled the six pāramitās. The Brahmin shunned dust and filth [his afflictions], and acquired the five transcendental powers.
     Witnessing these unprecedented occurrences, Vajrapāṇi exclaimed, “World-Honored One, how wonderful and how extraordinary! If people acquire such excellent merit by merely hearing about this matter, how much more merit will they acquire if they hear the profound truth and elicit their faith with an earnest mind?”
    The Buddha replied, “Hearken! Vajrapāṇi. In future times, if, among male believers, female believers, and my four groups of disciples, there are those who are inspired to copy this sūtra, they in effect copy all the sūtras pronounced by 99 billion koṭi Tathāgatas. Their merit will surpass the roots of goodness they have been planting for a long time in the presence of 99 billion koṭi Tathāgatas. All Tathāgatas will support, protect, and remember them in the same way as they cherish their own eyes or as loving mothers care for their young children. If a person recites this short sūtra, he in effect recites all the sūtras pronounced by Buddhas of the past, present, and future. For this reason, 99 billion koṭi Tathāgatas, also called Arhats, Samyak-Saṁbuddhas, will come, jam-packed sideways without any gap between them, like sesame seeds in a pile. Day and night they will appear and support that person. Thus, all Buddha-Tathāgatas, who are as numerous as the sands of the Ganges, will come. The first group of them has not yet left, and the next has arrived. They all instantly move away and return again, like fine sands whirling in quick water. Incessantly, they come again as soon as they turn away. If a person makes offerings of incense, flowers, solid perfumes, garlands, garments, and wonderful ornaments to this sūtra, he in effect makes an entire offering, before 99 billion koṭi Tathāgatas [in worlds] in the ten directions, of divine incense, flowers, garments, and ornaments made of the seven treasures, all piled high like Mount Sumeru. Planting one’s roots of goodness can be accomplished in the same way.”
    Having heard these words, the eight classes of Dharma protectors, such as gods and dragons, as well as humans, nonhumans, and others, filled with wonder, said to one another, “How marvelous is the awesome virtue of this old pile of earth! Its miraculous manifestation must have been caused by the spiritual power of the Tathāgata.”
    Vajrapāṇi next asked the Buddha, “World-Honored One, through what causes and conditions does this pagoda made of the seven treasures now manifest as a pile of dirt?”
    The Buddha replied to Vajrapāṇi, “This is not a pile of dirt, but a wonderful, great treasure pagoda. It is hidden because of the inferiority of sentient beings’ karmic fruits. Although the pagoda is hidden, the bodies of the Tathāgatas are indestructible. How could the vajra-store bodies of the Tathāgatas be destroyed? After I have abandoned my body, the ending of the Dharma will be unrelenting in future times. Sentient beings that act against the Dharma are bound to fall into hell because they neither believe in the Three Jewels nor plant any roots of goodness. For this reason, the Buddha Dharma should be hidden. But this pagoda will still be solid and will not be demolished because it is supported by the spiritual power of all Tathāgatas. However, ignorant beings, covered and obstructed by their delusion, not knowing how to unearth and use the treasure, simply leave it buried. For this reason, I now shed tears, and other Tathāgatas shed tears as well.”
    The Buddha then told Vajrapāṇi, “If a person copies this sūtra and enshrines the copy in a pagoda, this pagoda will then become the vajra-store stūpa of all Tathāgatas and the stūpa supported by the heart secret of the dhāraṇī of all Tathāgatas. It will become the stūpa of 99 billion koṭi Tathāgatas and the Buddha-crown and Buddha-eye stūpa of all Tathāgatas, and it will be protected by their spiritual power. If you enshrine this sūtra inside a Buddha statue in a stūpa, the statue will in effect be made of the seven treasures. This statue will be so efficacious and responsive that one’s wishes will be fulfilled without exception.
    “According to your ability, construct for a stūpa these things: canopies, nets, columns, dew-catching wheels, fine eaves, bells, foundations, or steps. Whether you use earth, wood, stones, or bricks, they will turn into the seven treasures because of the awesome power of this sūtra. Moreover, all Tathāgatas will increase the power of this sūtra. Keeping a sincere promise, they support it incessantly.
     “If a sentient being makes obeisance and gives an offering of only a little incense and one flower to this pagoda, his grave sins, which would entail 80 koṭi kalpas of life and death, will all be expunged at once. He will be free from catastrophes during his life and, after death, be reborn in a Buddha family. Even for a person who should fall into Avīci Hell, if he only makes one obeisance to the pagoda or circles it clockwise once, the door to hell will be blocked and the bodhi road will be opened.
    “Furthermore, the place of the pagoda or of its image will be protected by the spiritual power of all Tathāgatas. The place will not be damaged by hurricanes and lightning bolts. It will be neither disturbed by venomous snakes, vipers, scorpions, or other poisonous insects, nor harmed by lions, rampaging elephants, tigers, wolves, jackals, or other animals. It will be free from the terror of yakṣas, rakṣasas, pūtanas, piśācas, spirits, monsters, and epilepsy. It will not be troubled by diseases, such as chills, fevers, skin ulcers, carbuncles, scabies, or psoriasis. One can avert all disasters by seeing the pagoda briefly. At the place of the pagoda, horses, six kinds of livestock, and people, including young boys and girls, will not be plagued by epidemics. They will not die unnatural, accidental deaths, nor be harmed by knives, clubs, flood, or fire. They will not be attacked by bandits or enemies, and they will have no worries about famine or poverty. They will not be subject to the power of sorcery or curses. The four great god-kings and their retinues will protect them day and night. In addition, the twenty-eight classes of yakṣa generals, the sun, the moon, the five planets, and cloudlike comets will protect them day and night. All dragon-kings will increase their vital energy and bring rainfall at the right time. All gods, including those in Trayastriṁśa Heaven, will descend during the three periods of the day to make offerings. All fairies will gather during the three periods to circle the pagoda, sing songs of praise, give thanks, and pay respects. The god-king Śakra and goddesses will descend during the three periods of the day to make offerings. The place will be remembered and supported by all Tathāgatas. Such will be the pagoda because it contains this sutra.
     “If people build a pagoda using earth, stone, wood, gold, silver, bronze, and lead, and if they copy this spiritual mantra and enshrine the copy in the pagoda, then as soon as it is enshrined, the pagoda will in effect be made of the seven treasures. The upper and lower steps, dew-catching wheels, canopies, bells, and columns will all be made of the seven treasures. Also, the four sides of the pagoda will have the images of Tathāgatas. Because of the essentials of the Dharma, all Tathāgatas will firmly protect and support the pagoda, staying in it day and night without departing. Because of the awesome power of the mantra, the pagoda made of the seven treasures, which contains the wonderful treasure of the whole-body relics, will soar up into the midst of the palaces in Akaniṣṭha Heaven. Wherever a pagoda stands like a mountain, all gods will view it with reverence, stand guard, and make offerings day and night.”
    Vajrapāṇi asked, “Through what causes and conditions has this Dharma such superb virtue?
    The Buddha replied, “Because of the spiritual power of this Treasure Chest Seal Dhāraṇī.”
    Vajrapāṇi said, “I pray that the Tathāgata, out of compassion for us all, will pronounce this dhāraṇī.”
    The Buddha responded, “Hearken, contemplate, and do not forget it! The radiance of the copies of the bodies of all Tathāgatas of the present and the whole-body relics of all Buddhas of the past are contained in this Treasure Chest Seal Dhāraṇī. The three bodies of every Tathāgata are also in it.”
    Then the Buddha pronounced the dhāraṇī: “namas tryadhvikānāṁ sarva tathāgatānāṁ | oṁ bhuvi-bhavana-vare | vacana-vacati suru suru dhara dhara | sarva tathāgata dhātu dhare | padmaṁ bhavati jaya vare mudre | smara tathāgata dharma-cakra pravartana vajre bodhimaṇḍālaṁkārālaṁkṛte | sarva tathāgatādhiṣṭhite | bodhaya bodhaya bodhi bodhi | budhya budhya saṁbodhani saṁbodhaya | cala cala calantu | sarvāvaraṇāni sarva pāpa vigate | huru huru sarva śoka vigate | sarva tathāgata hṛdaya vajriṇi | saṁbhāra saṁbhāra | sarva tathāgata guhya dhāraṇī-mudre | bhūte subhūte | sarva tathāgatādhiṣṭhita dhātu garbhe svāhā | samayādhiṣṭhite svāhā | sarva tathāgata hṛdaya dhātu mudre svāhā | supratiṣṭhita stūpe tathāgatādhiṣṭhite huru huru hūṁ hūṁ svāhā | oṁ sarva tathāgatoṣṇīṣa dhātu mudrāṇi | sarva tathāgata sadhātu vibhūṣitādhiṣṭhite hūṁ hūṁ svāhā”

After the Buddha finished reciting this spiritual mantra, all the Buddha-Tathāgatas in the pile of earth voiced their praises: “Very good! Very good! Śākya the World-Honored One, You have appeared in this turbid, evil world to expound the profound Dharma for the benefit of sentient beings that have nothing and nobody to depend upon. Therefore, the essentials of the Dharma will long remain in the world, bringing wide, abundant benefits and joyful peace.”
    Then the Buddha told Vajrapāṇi, “Hearken! Hearken! The essentials of this Dharma have inexhaustible spiritual power and boundless benefits! It is like a wish-fulfilling jewel atop a cylindrical banner, constantly raining down treasures and fulfilling all wishes. Next, I will briefly describe one ten-thousandth of these boundless benefits. You should remember and uphold it for benefiting all sentient beings.
     “If an evil man after death falls into hell, he must suffer uninterruptedly, not knowing when release will come. However, if his descendants say his name and then recite this spiritual mantra, upon completion of only seven repetitions, the molten copper and burning iron in hell will suddenly change into pond water with the eight virtues. This man will have a lotus flower supporting his feet and a jeweled canopy over his head. The door of hell will break and the Bodhi Way will open. His lotus flower will fly him to the Land of Ultimate Bliss. There, his knowledge of all knowledge will spontaneously unfold. Delighting in expounding the Dharma endlessly, he will be ready to attain Buddhahood in his next life.
     “Moreover, a person who, with a heavy heart, suffers from 100 diseases as requital for his grave sins should recite this spiritual mantra twenty-one times. Then 100 diseases and 10,000 distresses will be eliminated at once. His lifespan will be lengthened, and his fortune and merit will become immeasurable.
     “Suppose a person has been born into a poor family because of his karma of greed and stinginess. His clothes cannot cover his body and his food cannot sustain his life. Emaciated and haggard, he is despicable to others. This person, ashamed of himself, goes to the mountain and plucks wild flowers not owned by anyone. He grates rotten wood for incense powder. Then he goes to the pagoda to make obeisance and offerings, circling it seven times, repenting in tears. Because of the power of this spiritual mantra and the awesome virtue of the pagoda, his poverty requital will end and fortune will suddenly arrive. The seven treasures will appear like abundant rain. However, at this time, he should give to the poor and needy, completely honoring the Buddha Dharma. If he is reluctant to give, his riches will suddenly vanish.
     “Suppose a person, planting roots of goodness for himself, builds a pagoda at his pleasure, using earth or bricks that he can afford. The pagoda is as big as a mango, its height about four finger lengths. He copies this spiritual mantra and enshrines the copy in the pagoda. Then he makes obeisance and offers incense and flowers. Because of the power of the mantra and his faithful heart, vast, fragrant clouds will come out of the little pagoda. The fragrance and the light of the clouds will pervade the dharma realm, widely doing Buddha work with fragrance and radiant clouds. The benefits he will receive are as I have just stated. In sum, all his wishes will be fulfilled without exception. During the Dharma-ending age, if, among my four groups of disciples, good men, and good women, there are those who, following the unsurpassed Way, do their best to build pagodas and enshrine this mantra in them, I cannot finish describing the merit they will acquire.
     “If a person goes to the pagoda to ask for fortune, he should make obeisance and offer a flower and a little incense to the pagoda, and circle it clockwise. Because of his virtuous act, rank and glory will arrive unsought. Longevity and prosperity will increase without effort. Foes and bandits will fall without being subjugated. Vengeful thoughts and curses will return to their source without resistance. Epidemics and evil forces will be turned away without need of being purged. A good husband or good wife will come without being persuaded. Beautiful good children will be born without being prayed for. All wishes will be fulfilled at will.
     “Even for ravens, owls, turtledoves, hawks, wolves, jackals, mosquitoes, ants, and the like, which momentarily come into the shadow of the pagoda and step on the grass there, their affliction-hindrances will be annihilated, and they will recognize their ignorance. They will suddenly enter a Buddha family and freely receive Dharma wealth. Even more are the benefits to humans who have seen the form of the pagoda, heard its bell tolling, heard its name, or been in its shadow. Their hindrances caused by sin will all be annihilated, and their wishes fulfilled. Their present lives will be peaceful, and they will be reborn in the Pure Land of Ultimate Bliss.
     “If a person, without extra effort, applies a glob of mud to the damaged wall of a pagoda or uses a fist-sized stone to support a leaning pagoda, because of this virtuous act, his fortune will increase and his lifespan will be lengthened. After death, he will be reborn as a Wheel-Turning King.
     “After I have abandoned my body, my four groups of disciples, in order to rescue sentient beings in miserable existence, should come before this pagoda, make offerings of incense and flowers, and recite this spiritual mantra, making vows in earnest. Each and every mantra word and phrase [they utter] will radiate vast, bright light, illuminating the three evil life-journeys to end all suffering. Once those sentient beings are delivered from suffering, their Buddha seed will germinate. They will then be reborn as they wish in Pure Lands in the ten directions.
     “If a person recites this mantra earnestly on the top of a high mountain, all sentient beings within the scope of his sight, including those in furs, feathers, scales, and shells, residing near and far in mountain valleys, forests, streams, lakes, rivers, and oceans, will annihilate their affliction-hindrance and recognize their ignorance. They will realize their three Buddha natures and eventually attain the great nirvāṇa. If people walking the same road as this person are touched by the wind blown through his clothes, step on his footprints, see his face, or converse with him briefly, their grave sins will all be expunged and their siddhis perfected.”
    The Buddha then said to Vajrapāṇi, “I now entrust this secret spiritual mantra and this sūtra to you all. Revere, protect, uphold, and disseminate them in the world. Do not allow the transmittal [of the Dharma] to end for sentient beings.”
    Vajrapāṇi said, “I am honored to receive the trust of the World-Honored One. I pray only that we will requite the World-Honored One for his profound grace, day and night protecting, upholding, disseminating, and pronouncing [the mantra and the sūtra] to the world. If there are sentient beings that copy, uphold, and remember them unceasingly, we will command the Brahma-kings, the god-king Śakra, the four great god-kings, and the eight classes of Dharma protectors to protect them day and night without leaving even temporarily.”
    The Buddha said, “Very good! Vajrapāṇi, for the benefit of all sentient beings of the future, protect and uphold this Dharma, and make it endless.”
    After the World-Honored One pronounced this Treasure Chest Seal Dhāraṇī and widely did His Buddha work, he went to the Brahmin’s home and accepted his offerings, causing humans and gods to receive great benefits. Then he returned to the place where He was staying.
     During that time the bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, gods, dragons, yakṣas, gandharvas, asuras, garuḍas, kiṁnaras, mahoragas, humans, nonhumans, and others in the assembly greatly rejoiced. They all believed in, accepted, and reverently carried out the teachings.

—Sūtra of the Whole-Body Relic Treasure Chest Seal Dhāraṇī,
the Heart Secret of All Tathāgatas
Translated from the digital Chinese Canon (T19n1022B)

May all beings be conquered by truth, care, and love within themselves.

May all beings be happy.



See on Scoop.itIt Comes Undone-Think About It

The Story So Far….

I’ve been living a somewhat monkish (of the Buddhist variety) lifestyle imperfectly for the past few years now.  I can’t say at the moment whether or not I’m actually better off for it.  On one hand, it’s nice having the independence of a traveler.  On the other hand, a home and family to call my own also seems very nice.  Each one comes with a trade-off, that much I know.  It’s always confused me why and how those who are arguably some of the best people who walk this planet.  After all, the rest of the human society has to exist in order to support them and their main practices; without the successful reproduction of a large portion of the population (and I mean producing well adjusted and generally good people as a key part of that reproduction), the monastic lifestyle as we know it would be impossible to support and maintain.  Therefore, why shouldn’t I be able to help out the Sangha (and support that part of my life that I feel as though I’d like to have)? 

I think I know what I would like.  The trouble is whether or not I’m going to be able to have it.  Life, after all, is full of many pitfalls.  As a friend of mine said, long time ago, “always forward, and never straight.”  It’s a messy thing that plays by its own rules and doesn’t give two honest shits about how you, or anyone else, feels about it.  All is going to end anyway, that much is certain.  A shame that it’s so difficult for those who mean well and feel deeply about this place (and themselves within it).


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