PREFACE

Dear Readers:

Very few people who study or practice Buddhism have ever heard of the “Mystery Record” taught by the Buddha. Why? Because this Mystery Record contains the formula for the sixth method: Tathagata Pure Zen. In this method, the Buddha clearly taught eight parts:

1. The structure and the dissolution of the human body and human nature.
2. The duties of the six species coexisting on this Earth.
3. The formation and lifespan of the Earth.
4. The origins of reincarnation and how karma arises.
5. The results of the Buddha’s six paths of practice.
6. The source from which the Buddha drew his teachings for his disciples.
7. The reason why the Buddha did not teach this sixth method publicly but transmitted it secretly through the Zen Sect Lineage with four verses of poetry.
8. The meaning of the following four verses:

• No dependence on words or letters
• A special transmission outside the scriptures
• Directly pointing to the true nature
• Seeing into one’s nature and attaining Buddhahood

We must inform you that because the Buddha taught this sixth method with such clarity, practicality, and scientific precision, those practicing his first five methods—which involve “attaining” and “achieving”—did not accept it. Why? Because it did not align with the desires of practitioners at that time. Therefore, the Buddha had to transmit it secretly through the Zen Sect Lineage, to be popularized only during the End of the Highest Dharma Era, when human civilization has reached a high level. However, even in a highly civilized age, only a few will accept it, while the majority will seek every way to suppress it.

Lord Shakyamuni Buddha taught as follows:

“Revealing this sixth method will overturn the first five methods I taught. Therefore, those practicing the first five methods will seek to abolish it.”

The Buddha also taught:

“On this Earth, every 10,000 years, an All-Powerful and All-Enlightened One appears to speak the truth about humanity, all things, the Earth, karma, reincarnation, the formula for enjoying yang or yin karmic merit, and the formula to return to the Buddha Realm.”

However, because 98% of Buddhist practitioners prefer “achieving and attaining,” no one accepted it. Thus, the Buddha relied on the Patriarchs to secretly transmit it through the Zen Sect Lineage. Only in the End of the Highest Dharma Era, when humanity is highly civilized and understands “space civilization,” would this sixth dharma be popularized and announced.

Today, the sixth dharma is being popularized and announced by Zen Master Nun Đức Thảo, the head of Tân Diệu Zen Sect Pagoda. Having researched and discovered these teachings, we have compiled them into a book titled “The Mystery Record of the Buddha transmitted through the Zen Sect Lineage.” We publish this to offer it to interested readers; those who are not interested, please do not read it.

Regarding this Mystery Record, we suggest three things to our readers:

1. First: Read with a clear and discerning mind.
2. Second: Believe only if it is logical.
3. Third: If it is not logical, please do not believe.

To be clear:

The Buddha did not write this Mystery Record as a formal Sūtra. Instead, he only spoke the teachings for his disciples to record. Finally, after these disciples presented their records to the Buddha for his review, he officially named it the Mystery Record.

The Buddha spoke this Mystery Record in his 48th year of teaching, which was the final year before he entered Nirvana. It was recorded by fifteen of his disciples—those who had attained the “Essentials of Pure Zen”. Finally, the Buddha handed this Mystery Record to Mahakasyapa and designated him as the First Patriarch, entrusting him to transmit it secretly through the Zen Sect Lineage. This is why the Mystery Record is not found in the common scriptures. Nevertheless, anyone who studies the common sūtras taught by the Buddha will find mentions of the hidden terms revealed in this Mystery Record.

Why did the Buddha not popularize this sixth dharma like the common scriptures but instead had to transmit it secretly? We would like to quote a small portion of the reasons taught by the Buddha in his Mystery Record as follows:

In ancient times, the beliefs of the Indian people were divided into two groups:

The First Group:

The common people believed that:

• The Earth was created by God.
• Humans and all things were also made by God.
• On both shoulders of every human being, there are two deities who “score” that person’s good or evil deeds.
• When a person passes away, judges evaluate the extent of their good and evil deeds to present to Yama (the King of Hell). If they have done much good, Yama reports to God to allow them into Heaven to enjoy eternal happiness. If they have done much evil, Yama orders Ox-Head and Horse-Face to imprison them in the levels of Hell for punishment.

The Second Group:

Practitioners believed that:

• The Earth was born of the Creator.
• Humans and all things were also made by the Creator.

They also believed that for humans living on this Earth, there are two paths after death:

1. Doing good leads to being reborn in the Heavenly Realms to enjoy blessings.
2. Doing evil leads to being exiled to Hell to receive the bad consequences they created themselves in this world.

Consequently,

The first type of practitioner advocated two main practices:

1. Daily repentance for their wrongful actions.
2. Praying to the Creator to be brought to the Kingdom of Heaven, so they would no longer suffer in this world.

The second type of practitioner believed that:

The only way to cleanse the sins they had committed was to bathe in the Ganges River; only then would their sins be washed away.

And there were many other beliefs as well.

The above are what the ancient people of India believed and practiced.

It should also be clearly stated: In ancient India, each region was governed by a king. In the kingdom of Kapilavastu, there was King Suddhodana and his wife, Maya. Queen Maya gave birth to a son named Siddhartha, who was designated as the Crown Prince to later succeed the throne of Kapilavastu. Upon reaching adulthood, the Prince had a wife and child like many others. However, he did not believe in the practices of the people or the teachings of the monastics. Prince Siddhartha had four questions as follows:

1. Where do humans come from to reach this world?
2. Why come to this world only to suffer through birth, aging, illness, and death?
3. While alive, why do humans compete, struggle, and kill one another, only to eventually abandon everything?
4. Where do we go after death?

No one—neither the highly educated scholars in the royal court, the common people, nor even the most renowned monastics—could provide him with a satisfying explanation.

The Prince was a man of firm determination, resolved to find the answers to his four questions. Because of that resolve, he eventually came to know the truth.

How did Prince Siddhartha come to know it?

Through practicing “Pure Zen”, the Prince attained the “Three Insights and Six Supernatural Powers” and the “Five Eyes” as follows:

The Three Insights – Three kinds of clarity:

• Insight of the Celestial Eye: Seeing throughout the Three Realms, which we now call a solar system.
• Insight of Past Lives: Having full knowledge of all humans and beings within the Three Realms.
• Insight of the Extinction of Outflows: Knowing the ultimate physical and spiritual nature of a human being on Earth or within the Three Realms.

The Five Eyes – His five ways of seeing:

• The Physical Eye: His ordinary human eyes.
• The Celestial Eye: His heavenly eyes, which saw and knew the heavenly realms within the Three Realms as follows:
• Saw and knew there are 33 heavenly realms.
• Saw and knew there are 6 Pure Lands.
• Saw and knew there are 5 other planets similar to this Earth.
• Saw and knew there are countless “material” planets composed of Metal, Wood, Water, Fire, Earth, Air, and yin yang electromagnetism.
• The Wisdom Eye: His wisdom eyes, which saw and knew invisible realms composed of multicolored or colorless yin yang electromagnetism.
• The Dharma Eye: His dharma eyes, which saw and knew the birth or destruction in every ksana (moment) of a dust mote, as well as the birth and destruction of every planet within the Three Realms. (One ksana is currently understood as 1/10th of a second).
• The Buddha Eye: His eyes that saw and knew everything throughout the entire cosmos, such as:
• The smallest objects are micro-dust, which we call atoms.
• The shortest electric waves, which he called electrons.
• The largest objects are planets.

Using the Buddha Eye, he saw and knew the following:

• One solar system: He called a Three Realms.
• One thousand Three Realms: He called a Small Thousand-World System.
• One million Three Realms: He called a Middle Thousand-World System.
• One billion Three Realms: He called a Great Thousand-World System.
• One billion billion (quintillion) Three Realms: He called a Billion-fold Great Thousand-World System (The Three-Thousand Great Thousand-World System).

Through his Buddha Eye, he saw that within this cosmos, there are countless such Billion-fold Great Thousand-World Systems. The Buddha wanted to convey his vision and knowledge to the people of his country, but when he spoke, they said he was insane!

Why did his people say that? Because they believed that:

• The Earth was created by the Supreme God.
• Humanity was the same.
• Wealth was a blessing bestowed by the Supreme God.

In short, the Earth and all life upon it were determined by the Supreme God. When Prince Siddhartha practiced Pure Zen and attained the Three Insights, Six Supernatural Powers, and Five Eyes, he saw and knew the truths mentioned above, but there was no way to make his people accept them.

The Buddha returned to the royal palace to visit his father and intended to enlighten those in the royal family. However, when he spoke, no one accepted it; instead, they claimed he was a teacher of a heretical path!

In the palace, his royal uncle, Tịnh Thanh, sharply questioned him: “You said you left the palace to practice and have now attained the Way. So, what do you have as proof?”

The Buddha respectfully replied to his uncle: “Respected Uncle, I left the palace to practice Pure Zen and have attained the Three Insights, Six Supernatural Powers, and the Five Eyes.”

Uncle Tịnh Thanh asked: “Then, prove to me and the members of the royal family what it is that you see and know.”

The Buddha presented the following to his Royal Uncle Tịnh Thanh:

“I would like to present what I see and know through my Buddha Eye as follows:

1. On this Earth, nothing can escape the law of Formation – Stasis – Decay – Extinction.
2. All animals and plants are reproduced through the formula of yin yang physics.
3. Nothing remains stationary; everything must continuously circulate to exist.

Furthermore, regarding what you, the royal court, and the people of Kapilavastu believe—that the Earth, humanity, and all things were born of and created by the Supreme God—I would like to state: Within each of the Three Realms, there is a Supreme God who governs the Kingdom of the Supreme God. In this vast cosmos, there are countless such Supreme Gods. Using my Buddha Eye, I observe that the Supreme God is simply a King of Heaven ruling over the Kingdom of the Supreme God; he, too, is subject to reincarnation just like any other celestial being.

It is just like my Father, the King. Although my Father is the King of Kapilavastu, he is still subject to birth, aging, illness, and death just like any common person; he does not stand outside this law.”

Upon hearing the Buddha’s presentation, which was exceptionally logical, Uncle Tịnh Thanh was completely convinced in both heart and mind. He praised:

“Truly, your understanding surpasses all others; you are worthy of being a ‘Greatly Enlightened One.’ Therefore, I shall grant you these few words:”

Siddhartha’s wisdom is beyond compare,

Your uncle praises with a heart laid bare.

My mind is clear and no longer bound,

To belief in deities and saints, since your truth I found.

The deities and saint I once misunderstood,

Now your enlightenment makes all things good.

On behalf of all our kin today,

I thank you for showing us the way.

Now as Shakyamuni, the Buddha true,

You teach your uncle with a vision new.

This earthly realm is a place of ties,

Where physical cycles cause painful cries!

I know not how to express my grace,

For teaching the path to the Unborn place.

Now I speak it clearly and aloud,

Siddhartha is Buddha, of whom we are proud.

Royal Uncle Tịnh Thanh recited these 16 verses of poetry (gatha) to the Tathagata, confirming that the Tathagata had attained Buddhahood. In response, the Tathagata presented 12 verses back to his uncle:

First time I teach within these palace walls,

My heart rejoices as your wisdom calls.

For humans suffer through the ego’s pride,

In thousand-year delusions, they reside.

I am glad to the palace I have returned,

The way to our Ancient Home you have learned.

I wish you, through the day and the night,

To live in Buddha-Nature, with pure insight.

I grant you the word “Stop” as my gift,

Stop the reincarnation, let yourself drift.

Pure Zen, a single word is hard to keep,

May you “Stop” to leave the perils so deep!

Upon hearing the 12 verses from the Tathagata confirming that he had understood the Way of Pure Zen, Royal Uncle Tịnh Thanh became choked with emotion and said to the Tathagata:

“I thank you with all my heart, my nephew. I will strive to practice what you have taught.”

The Royal Uncle spoke with tears welling in his eyes, causing everyone in the palace to be moved to tears as well.

During this exchange, an official of rituals named Thiện An respectfully asked the Tathagata:

“Respected Gotama, the One of Great Insight and Great Enlightenment. We have heard your presentation and find it most reasonable. Thus, how do you intend to popularize this Pure Zen dharma?”

The Tathagata replied: “Most people only pray for the Supreme God to grant them blessings, seeking to be children of the Supreme God and to live in His kingdom, etc.”

The Tathagata continued: “Furthermore, many others spend their days praying to deities, prostrating before this deity or that saint to beg for favors. They even build shrines to worship animals such as buffaloes, cows, tigers, etc. Such deep delusion makes it impossible for me to speak these ultimate truths to them.”

The official Thien An remarked: “That is truly difficult!”

The Tathagata continued: “Because it is so difficult, I will popularize it in two ways:

First: I will teach those who follow my path five methods of practice that yield achievements within the Earth’s laws of cause and effect, so they will be eager to come and study.

Those five methods are as follows:

1. Meditation of visualization, imagination, and wishing: Turning small objects into large ones, or few into many, etc.
2. Analytical logic performed exceptionally well, to win the praise of others.
3. Meditation of investigation, seeking or finding material utilities to make human life less arduous.
4. Recitation of the Buddha’s name to see the illusory image of a Buddha.
5. Chanting of mantras to witness the transformation of matter so that those around them perceive it as miraculous.

Among these many practitioners, if I find anyone who wishes to know the truth of the Earth and escape the cycle of birth and death, I will find a way to teach them privately. Thanks to these five methods of practice that produce results within the Earth’s karmic reincarnation, my path can be transmitted until the Dharma-Ending Age. In that age, only those with high education will accept my teachings as the truth. However, there will still be some who will not accept it, including:

• Those who do not desire enlightenment and liberation.
• Those who follow my path but are obsessed with material wealth.

In short, those who do not wish to return to the Buddha Realm will not like practicing this sixth dharma. Highly educated people in the Dharma-Ending Age might even ridicule my path as a ‘religion of divine powers’! Before returning to the Buddha Realm, I had my disciples write down the Mystery Record, revealing the truth about humans, all things, the Earth, the Three Realms, the Buddha Realm, the cosmos, the laws of cause and effect, etc., to be entrusted to the Patriarchs to pass down to future generations, so that in the Dharma-Ending Age, it may be popularized and announced to the intellectual world.

I also tell you, my Mystery Record transmitted through the Zen Sect Lineage is for those with practical and scientific knowledge to read. They will know the truth of the six species living together on this Earth. I established this path with the primary purpose of teaching followers to attain enlightenment and liberation, returning to the origin of every person: the Buddha Realm.”

Royal Uncle Tịnh Thanh intervened: “So, what are your plans?”

The Tathagata submitted to his uncle: “Respected Uncle, I too do not know what else to do! For this world is a material world, and no one can easily give it up.”

Royal Uncle Tịnh Thanh spoke again: “If you establish a path, you must have a set of principles and internal regulations, do you not?”

The Tathagata replied: “Yes, I have clear principles and regulations, but who is willing to listen and follow them?”

Royal Uncle Tịnh Thanh asked further: “My nephew, let me ask you this: Why do you not let the Tathagata Pure Zen dharma be popularized before the Dharma-Ending Age, but must wait until that time?”

The Tathagata answered: “Respected Uncle, because this Tathagata Pure Zen dharma must wait until human civilization has reached a very high level—when many people understand where human civilization is stored in this space—only then will people accept it. Before that time, no one would accept it at all.”

Royal Uncle Tịnh Thanh asked again: “My nephew, when your Mystery Record is published, will it be convenient?”

The Tathagata replied: “Respected Uncle, before the Mystery Record is published, the laws of that land will allow freedom of belief, so it will be very favorable.”

Royal Uncle Tịnh Thanh asked further: “Let me ask a few more questions: How civilized will humanity be in the Dharma-Ending Age? Tell me and those present here so we may hear.”

The Tathagata replied: “Respected Uncle, when human civilization reaches a very high level, they will achieve the following:

1. Regarding Transportation:

• On Land: They will manufacture many types of vehicles that carry many people and goods, running a hundred times faster than the swiftest animals today.
• In the Air: They will manufacture many types of aircraft that carry many people and goods, flying nearly at the speed of sound.
• On Water: They will manufacture many types of boats and ships that carry many people and goods, also traveling very fast.

1. Regarding Housing: They will build structures fifty to seventy stories high, ten or twenty times taller than the highest trees today. They will ascend to high floors using elevators powered by electricity.
2. Regarding Lighting: They will use electricity for illumination.
3. Regarding Warfare:

• They will create vehicles made of iron.
• They will create guns, ammunition, and bombs: One pull of a trigger can kill dozens of people. One press of a button, and a bomb can kill hundreds of thousands or even millions!

1. Regarding Communication:

• They will speak to each other through telephones, using electric waves to transmit voice and images.
• Standing here in Kapilavastu, they can talk to someone in China as if two people were standing close together, and they can even see each other’s faces.”

Royal Uncle Tịnh Thanh continued to ask Prince Siddhartha: “In the Dharma-Ending Age, humanity will kill each other so terribly. Is there any way to help people of that era live together in harmony?”

The Tathagata replied: “Respected Uncle, in my Mystery Record transmitted through the Pure Zen lineage, I have stated two ideas:

1. People of the Dharma-Ending Age, especially the most influential national leaders on Earth, if they read my Mystery Record, they will know that they, like everyone else, possess two natures:

• First, the Buddha-Nature: pure and serene.
• Second, the Human Nature: greedy, envious, cruel, dogmatic, etc.

1. If these leaders know how to utilize their Buddha-Nature, humanity will live in peace longer, and this Earth will endure a bit further. But if leaders live predominantly by their Human Nature, then humanity and all things on Earth will perish very quickly!”

Royal Uncle Tịnh Thanh asked again: “Do you predict that in the Dharma-Ending Age, humanity will know how to use their Buddha-Nature?”

The Tathagata replied: “Respected Uncle, I predict that humanity will utilize their Human Nature to the maximum! Why do I predict so? Because people on Earth follow the law of ‘survival of the fittest.’ If the world’s leaders read my Mystery Record secretly transmitted through the Pure Zen lineage and clearly understand and accept it, then disaster will not come quickly to them. But if they utilize the four traits of Human Nature—imagination, greed, cruelty, and dogma—then do not hope for anyone to save them!”

Royal Uncle Tịnh Thanh said: “I pray for humanity not to use their Human Nature, so that this Earth may endure long.”

The Tathagata said: “Uncle, you have misunderstood again! On this Earth, whom can we pray to now? Pray to the deities? Deities have no power to interfere in human affairs. Pray to Heaven? Heaven belongs to the realm of celestial beings; how can they descend to Earth to help humanity! Pray to the Buddhas? Buddhas reside in the Buddha Realm and cannot interfere in the karma of this Earth. Instead, humans should plead with the leaders of this world: ‘Please do not use your Human Nature, but use your own Buddha-Nature, so that humanity may live in peace and longevity.’”

Royal Uncle Tịnh Thanh said to the Tathagata: “I have been ignorant once more.”

He then asked further: “My nephew, your Mystery Record transmitted through the Zen Sect lineage, to be published at the end of the Dharma-Ending Age, what is its primary purpose? Will the disciples who follow your path support it?”

The Tathagata submitted to his uncle: “Respected Uncle, the primary purpose of my Mystery Record, secretly transmitted through the Zen Sect lineage, is to teach anyone following my path:

1. Enlightenment, which is to clearly and thoroughly understand the following:

• How is a human formed? Why do humans exist? What is the mission of a human on this Earth?
• How was this Earth formed? Who made it? How many species live on this Earth? What is the mission of each species? Why can this Earth generate cause and effect? Most importantly, I teach my followers the formula to return to each person’s Ancient Home: the Buddha Realm. Later, I will write in the sutras and call this liberation.
• How is a Three Realms organized? How many species live within these Three Realms? And many other matters…

I shall answer your next point: In the final stage of the Dharma-Ending Age, only 40% of my followers will support it, while 60% will oppose it, claiming that my Mystery Record transmitted through the Zen Sect lineage is not the truth.”

Royal Uncle Tịnh Thanh asked Prince Siddhartha: “The Zen Sect dharma is the essence of humanity; why would 60% of your followers not accept it?”

The Tathagata submitted to his uncle: “Respected Uncle, in the final stage of the Dharma-Ending Age, material wealth in this world will be very abundant. Thus, those following my path will not like to practice for ‘liberation’, but only for ‘money-liberation’! Therefore, when my Mystery Record is published, those greedy for ‘money-liberation’ will not support it.”

Royal Uncle Tịnh Thanh said to the Tathagata: “Will you establish internal regulations to apply to your followers?”

The Tathagata replied: “Respected Uncle, on this Earth, regulations are established for those without greed; for those with a powerful sense of greed, regulations mean nothing. I describe the greed of Human Nature as follows:

• Owning a thousand acres of land but still wanting to buy more.
• Having enough money to spend for ten lifetimes but still wanting to earn more.”

Royal Uncle Tịnh Thanh, quite frustrated, said: “You established a path of enlightenment and liberation, so you must find a way to teach these excessively greedy people! So, let me ask, do you teach your disciples to perform offerings?”

The Tathagata submitted to his uncle: “No, I only teach my disciples five methods of practice that yield achievements according to the Earth’s karma and one dharma of enlightenment and liberation; I never teach them to perform offerings.”

Royal Uncle Tịnh Thanh muttered: “Your path is so practical, yet people do not practice it correctly, spending all day doing superstitious things instead.”

Royal Uncle Tịnh Thanh said to the Tathagata one last time: “You must write very strict regulations; do not let any practitioner do these wrong things.”

After speaking, the Royal Uncle went to his resting chamber. Everyone present felt sad for the path of enlightenment and liberation taught by the Tathagata. Finishing the conversation with his uncle, the Tathagata quietly left the palace and returned to his Serene Chamber.

Collected and rewritten by author Nguyen Nhan.

The Buddha Taught:

Anyone following Buddhism who wishes to practice correctly must clearly understand the six dharmas of practice and their respective achievements. Therefore, I invite those who wish to practice correctly to learn about the six dharmas taught by the Buddha:

1. The First Dharma, called Hinayana: (Also known as Primitive or Southern Buddhism). This dharma consists of 37 methods of meditation and imagination. It yields achievements according to the desires of the practitioner.
2. The Second Dharma, called Madhyamayana: (Also known as the Philosophical dharma). Intended for those who enjoy analytical logic.
3. The Third Dharma, called Mahayana: (Also known as the Developmental dharma). Intended for those who enjoy exploring material utilities.
4. The Fourth Dharma, called Buddha-Recitation: (Also known as the Pure Land Buddhism). Intended for those who enjoy reciting the Buddha’s name.
5. The Fifth Dharma, called Mantra-Chanting: (Also known as the Esoteric Buddhism). Intended for those who enjoy chanting mantras.
6. The Sixth Dharma, called the Zen Sect: (Also known as the Tathagata Pure Zen). Intended for those who desire enlightenment and liberation.

The Buddha taught six dharmas of practice with the following sutras and books:

The Hinayana Dharma:

The Buddha taught two sutras: Agama Sutra and Digha Nikaya. Formula of Practice: There are 37 methods of meditation and imagination as follows:

• Meditation to know one’s body is impermanent.
• Meditation to know one’s body is non-self.
• Meditation to know one’s body is impure.
• Meditation to radiate compassion from within.
• Meditation on the Four Foundations of Mindfulness.
• Meditation on breathing (Anapanasati).
• Meditation on the Attainment of Cessation.
• Meditation to extinguish the “Feeling” (Vedana) of Human Nature.
• Meditation to extinguish the “Imagination” (Sanna) of Human Nature.
• Meditation to extinguish the “Volitional Formations” (Sankhara) of Human Nature.
• Meditation to extinguish the “Consciousness” (Vinnana) of Human Nature.
• Meditation to extinguish the greed for wealth of Human Nature.
• Meditation to extinguish the greed for beauty of Human Nature.
• Meditation to extinguish the greed for fame of Human Nature.
• Meditation to extinguish the greed for food of Human Nature.
• Meditation to extinguish the greed for sleep of Human Nature.
• Meditation to extinguish the greed of Human Nature.
• Meditation to extinguish the anger of Human Nature.
• Meditation to extinguish the delusion of Human Nature.
• Meditation to extinguish the arrogance of Human Nature.
• Meditation to extinguish the doubt of Human Nature.
• Meditation to extinguish the cruelty of Human Nature.
• Meditation to extinguish the eternalist dogma of Human Nature.
• Meditation to extinguish the annihilationist dogma of Human Nature.
• Meditation to extinguish the illusory imagination of Human Nature.
• Meditation to use Buddha-Nature to slay Human Nature (Vipassana).
• Meditation to transform matter.
• Meditation to make one’s body and mind immobile.
• Meditation to see the ghost realm, becoming a psychic.
• Meditation to see deities, becoming a seer of deities.
• Meditation to see the truth in space, called a clairvoyant.
• Meditation to know that matter is impermanent, called a physicist.
• Meditation to see what is truly eternal on this Earth, called an enlightened one.
• Meditation to clearly see the eight paths of reincarnation; once seen, called a practitioner of the Eightfold Path.
• Meditation to see and know the path back to the Buddha Realm, called a liberated person.
• Meditation to know the past and future of others, called having telepathy.
• Meditation to know the future of this world, called a great prophet.

The Madhyamayana Dharma:

The Buddha taught in the Prajna Sutra. Formula of Practice: Sitting and performing exceptional analytical logic on topics such as: Politics, Economics, Culture, Society, Marriage and Family, Farming, etc.

The Mahayana Dharma:

The Buddha taught various sutras: Diamond, Lankavatara, Perfect Enlightenment, Great Compassion, Avatamsaka, Shurangama, Sutra of Forty-Two Chapters, Medicine Buddha, Lotus Sutra, etc. Formula of Practice: Sitting and contemplating material utilities.

The Pure Land Sect:

The Buddha taught two sutras: Infinite Life Sutra and Amitabha Sutra. Formula of Practice: Sitting and reciting “Namo Amitabha Buddha!” Recite until the sound flows naturally, and one can see the image of Amitabha Buddha.

The Esoteric Sect:

The Buddha taught taking mantras from various sutras:

1. To exorcise evil: Take the mantra from the Shurangama Sutra.
2. For peace and joy: Take the mantra from the Great Compassion Dharani.
3. To be a healing master: Take the mantra from the Medicine Buddha Sutra.

Formula of Practice: Sitting and reciting the mantra until it becomes miraculous.

The Zen Sect Dharma:

The Buddha taught in His Mystery Record, consisting of 24 chapters and these four lines:

• No dependence on words.
• A special transmission outside the scriptures.
• Pointing directly to the true nature.
• Seeing one’s nature and becoming a Buddha.

This Sixth Dharma:

Is suitable only for: Those who desire to escape the karmic reincarnation of the Earth and these Three Realms to return to the Buddha Realm. Is NOT suitable for six types of people:

• Those who like to plead with others.
• Those who like to prostrate before others.
• Those who like to perform offerings to others.
• Those who like to be children of others.
• Those who like to deceive others.
• Those who like to be masters of others.

The Buddha did not write this sixth dharma into common sutras or books for four reasons:

1. This sixth dharma was taken by the Buddha from a place unknown to ordinary people; thus, He did not teach it commonly to the public.
2. This sixth dharma is very averse to those greedy for fame and money; thus, the Buddha did not teach it to many.
3. When this sixth dharma is taught, many people curse it as a heretical path; thus, the Buddha did not teach it in crowded places.
4. When this sixth dharma is taught, many consider it a fabrication; thus, the Buddha had to teach it privately to those who truly desired it.

Therefore, the Buddha had to wait for Venerable Ananda, Mahakasyapa, and 13 others to plead with Him. On the condition that Mahakasyapa must transmit it secretly through the Zen Sect lineage, the Buddha then recited the 24 chapters teaching this sixth dharma. This sixth dharma is called Tathagata Pure Zen. By the time of Venerable Ananda, the second Patriarch, it was called the Zen Sect.

Why was the name changed? Because this sixth dharma is transmitted privately outside the common scriptures through a lineage of Zen, passed only between Patriarchs. Thus, it earned the name “Zen Sect,” meaning a dharma transmitted through a private sectarian method.

The Buddha taught that those studying the Zen Sect must possess three parts:

Part 1: One must have the following resolve:

1. A practical and scientific mind.
2. Do not believe anything others say without verification.
3. Do not believe words that are vague.
4. Do not fear words that are threatening.
5. Pay attention to words that are illusory promises.

Part 2: One must have extraordinary wisdom and absolutely no trace of delusion.

Part 3: One must understand the basics of the six species living together on Earth and the mission of each species.

THE ORIGIN OF THE BUDDHA’S MYSTERY RECORD SECRETLY TRANSMITTED THROUGH THE ZEN SECT LINEAGE

I am the author Nguyễn Nhân. I respectfully present this Zen Sect study to my readers for your review and feedback. However, I have four points to suggest to the readers:

Part One: I am merely an author; I do not follow any formal religious practice.

Part Two: In 1952, I was gifted the Buddha’s Mystery Record by Mr. Huỳnh Thạch, a traditional medicine practitioner and owner of the Hoa Nam Chinese medicine shop (located at 82 Trần Quý Street, District 11, Hồ Chí Minh City, next to Thiếc Market). This record was secretly passed down by the Zen Sect Patriarchs for future generations. He translated it from Han Chinese into Vietnamese.

Part Three: In February 1958, I was gifted this entire Mystery Record by Mrs. Bút Trà, the owner of the Sài Gòn Mới newspaper (located at 2 Phạm Ngũ Lão Street, Bến Thành Ward, in front of Bến Thành Market). She translated it from the Nôm script version of King Trần Nhân Tông (who had translated it from Han Chinese to Nôm) after publishing a series of articles in her newspaper titled “Buddhist Zen Sect Gathas.”

Part Four: On October 15, 1958, my mother, Trần Thị Liệu—whose dharma name was Zen Master Nun Đức Thảo—handed me this same Mystery Record translated into Vietnamese, along with three other books:

1. The Buddha Teaches the Practice of the Zen Sect.
2. The Zen Sect White Paper.
3. King Trần Nhân Tông Teaches His Children on National Defense, Beliefs, and the Truth of This Earth.

She taught me two things:

• “I entrust these four books to you; read and research the Buddha’s teachings very carefully.”
• “If you recognize the profound meaning within these books, when the time is right, write them into books and apply for publication in accordance with the law. For these books are very practical and scientific. This Mystery Record is indeed the sixth dharma taught by the Buddha, containing very clear teachings and regulations… of Zen Sect Buddhism. It eliminates superstition so that the Vietnamese people may remain wise in caring for their families and the fatherland.”

Obeying my mother’s wishes, I sequentially wrote nine books about this Zen Sect study. Today, I am publishing this Mystery Record for readers to reference and evaluate its authenticity. Since this record was written by the Buddha’s disciples 2,560 years ago, it surely may not perfectly reflect the Buddha’s original intent.

I would like to list the linguistic translations this Mystery Record has undergone:

1. First: The Buddha wrote it in the language of the Shakya clan, which people at that time called Shakya language. The Shakya clan used the Magadhi language.
2. The book was transmitted through the Zen Sect lineage. By the time of the 4th Zen Patriarch, Upagupta—born 98 years after the Buddha entered Nirvana—it was translated into Pali.
3. By the 12th Zen Patriarch, Ashvaghosha—born 434 years after the Buddha entered Nirvana—it was translated into Prakrit.
4. By the 21st Zen Patriarch, Vasubandhu—born 771 years after the Buddha entered Nirvana—it was translated into Sanskrit.
5. By the 24th Zen Patriarch, Aryasimha—born 880 years after the Buddha entered Nirvana—it was translated into the language of the Agama tribe.
6. By the 28th Zen Patriarch, Bodhidharma—born 1002 years after the Buddha entered Nirvana—it was translated into the Han Chinese of ancient China.
7. By the 33rd Zen Patriarch, Huineng—born 1924 years after the Buddha entered Nirvana—the books were decaying and had to be buried. Thus, this Patriarch petitioned Empress Wu Zetian for sponsorship of paper and brushes to transcribe 600 copies, also in Han Chinese.

Up to this point, the Buddha’s Mystery Record, secretly transmitted through the Zen Sect lineage, has been translated and transcribed eight times. I do not know if it still matches the original; this is my collection. If anyone knows better, please provide us with information.

Zen Master Nun Đức Thảo taught me: “In Vietnamese literature, there is a saying ‘Tam sao thất bổn’, meaning that after just three copies, the content may differ significantly from the original!” This Mystery Record has been copied many times in many languages; it certainly cannot be identical to the original. Furthermore, in the 7th transcription, many people were involved, not just one, making it even less likely to be exactly like the first version.

In 1710, the 34th Zen Patriarch, Điều Ngự Giác Hoàng (King Trần Nhân Tông), translated it from ancient Han Chinese into the Nôm script of Đại Việt. By 1950, 2,500 years after the Buddha entered Nirvana, Zen Master nun Đức Thảo was gifted this Mystery Record in modern Vietnamese by Master Thích Đức Hà.

I, author Nguyễn Nhân, received the Buddha’s Mystery Record transmitted through the Zen Sect lineage from the three sources mentioned above and do not know if it is right or wrong. Because it was written so long ago, I have carefully researched it for 50 years. Today, as I compile and publish it, I have three suggestions for the readers:

1. Read and judge with your own clear intellect; believe what is logical. If it is not logical, discard it or return it to the seller for a full refund and travel expenses.
2. If you have any questions, please come to Tân Diệu Zen Sect Pagoda on any Sunday; we will provide answers.
3. For any experts who wish to challenge or question any point, please come to Tân Diệu Zen Sect Pagoda on Sundays. We will organize a questioning session, and I will invite lawyers and local authorities to attend. The management board of Tan Dieu Zen Sect Pagoda will cover all costs. There is no limit on participants.

Respectfully announced to the readers.

Author Nguyen Nhan.

THE 24 CHAPTERS OF THE BUDDHA’S MYSTERY RECORD SECRETLY TRANSMITTED THROUGH THE ZEN SECT LINEAGE:

1. Buddhism with its six dharmas, sutras, and formulas of practice.
2. Pagodas practicing Buddhism must clearly display a signboard of their specific dharma.
3. The organizational operations of Zen Sect Buddhism.
4. The TENET of Zen Sect Buddhism.
5. The PRINCIPLES of Zen Sect Buddhism.
6. The Precepts for practitioners of Zen Sect Buddhism.
7. The REGULATIONS for the management board of Zen Sect Buddhism.
8. The ranks and levels of practitioners in Zen Sect Buddhism.
9. The Rituals of Zen Sect Buddhism.
10. The attire of Zen Sect Buddhism.
11. The ritual for the “Secret Zen Transmission.”
12. The ritual for conferring the title of Zen Master or Lay Zen Master.
13. Form templates and certificates of Zen Sect Buddhism.
14. The teachings of Zen Sect Buddhism.
15. The Discipline: REGULATIONS and provisions for those participating in Zen Sect Buddhist activities.
16. The Earth and the six species living together and the mission of each species.
17. Cause and effect and reincarnation in Zen Sect Buddhism.
18. The Eightfold Path in Zen Sect Buddhism.
19. Chanting sutras for offerings in Zen Sect Buddhism.
20. Repentance sutras in Zen Sect Buddhism.
21. Standards for practitioners of Zen Sect Buddhism.
22. Gathas transmitted by the Buddha through the Zen Sect Lineage.
23. The structure of the Three Realms and the cosmos in Zen Sect Buddhism.
24. The Buddha’s answers to disciples’ questions regarding Zen Sect Buddhism.

CHAPTER 1: BUDDHISM WITH ITS SIX DHARMAS, SUTRAS, AND FORMULAS OF PRACTICE

The First Dharma: Hinayana, also known as Primitive or Southern Buddhism:

The Tathagata wrote the following:

• The Agama Sutra.
• The Digha Nikaya.
• For practitioners of the Primitive dharma to exert effort in their practice.
• To be preached to those who wish to listen and understand.

This dharma consists of 37 methods of meditation (contemplation), including:

1. Meditation to know one’s body is impermanent.
2. Meditation to know one’s body is non-self.
3. Meditation to know one’s body is impure and foul.
4. Meditation to radiate compassion from within one’s body.
5. Meditation on the Four Foundations of Mindfulness.
6. Meditation on breathing (Anapanasati).
7. Meditation on the Attainment of Cessation.
8. Meditation to extinguish the “Feeling” (Vedana) of Human Nature.
9. Meditation to extinguish the “Imagination” (Sanna) of Human Nature.
10. Meditation to extinguish the “Volitional Formations” (Sankhara) of Human Nature.
11. Meditation to extinguish the “Consciousness” (Vinnana) of Human Nature.
12. Meditation to extinguish the greed for wealth of Human Nature.
13. Meditation to extinguish the greed for beauty of Human Nature.
14. Meditation to extinguish the greed for fame of Human Nature.
15. Meditation to extinguish the greed for food of Human Nature.
16. Meditation to extinguish the greed for sleep of Human Nature.
17. Meditation to extinguish the greed of Human Nature.
18. Meditation to extinguish the anger of Human Nature.
19. Meditation to extinguish the delusion of Human Nature.
20. Meditation to extinguish the arrogance of Human Nature.
21. Meditation to extinguish the doubt of Human Nature.
22. Meditation to extinguish the cruelty of Human Nature.
23. Meditation to extinguish the eternalist dogma of Human Nature.
24. Meditation to extinguish the annihilationist dogma of Human Nature.
25. Meditation to extinguish the illusory imagination of Human Nature.
26. Meditation on “Enlightenment kills intelligence” (Vipassana).
27. Meditation to transform matter.
28. Meditation to make one’s body and mind immobile.
29. Meditation to see the ghost realm, becoming a psychic.
30. Meditation to see deities, becoming a seer of deities.
31. Meditation to see the truth in space, called a clairvoyant.
32. Meditation to see that matter is impermanent, called a physicist.
33. Meditation to see what is true nature on this Earth, called an enlightened one.
34. Meditation to clearly see the eight paths of reincarnation, called a practitioner of the Eightfold Path.
35. Meditation to know the path back to the Buddha Realm, called a liberated person.
36. Meditation to know one’s own past and future, called having telepathy.
37. Meditation to know the future of the Earth, called a prophet.

The Second Dharma: Madhyamayana.

The Tathagata wrote:

The Prajna Sutra.

• To inform practitioners of the Madhyamayana dharma.
• To be preached to those who wish to listen and understand.

Method of Practice: Sitting and performing analytical logic on the following:

1. Human life and the universe.
2. Economics, politics, society, marriage and family, agriculture-forestry-fishery, etc.

Whichever subject is preached exceptionally well, the speaker is called a Preaching Master.

The Third Dharma: Mahayana.

The Tathagata wrote the following sutras:

Diamond, Shurangama, Perfect Enlightenment, Avatamsaka, Mahaparinirvana, Lankavatara, Sutra of Forty-Two Chapters, Lotus Sutra, etc.

• For practitioners of the Mahayana dharma to exert effort in their practice.
• To be preached to those who wish to listen and understand.

Method of Practice:

• Sitting and contemplating material utilities to reduce human hardship.
• Becoming a Buddhist Engineer.

The Fourth Dharma: The Pure Land Sect.

The Tathagata wrote two sutras:

1. The Infinite Life Sutra.
2. The Infinite Light Sutra.

To inform practitioners of this dharma.

Method of Practice: Sitting and reciting the name of Namo Amitabha Buddha. Recite until the act of reciting ceases, yet the name “Namo Amitabha Buddha” continues to flow naturally; this is success.

The Fifth Dharma: The Esoteric Sect.

The Tathagata taught practitioners to take mantras from the following sutras:

Shurangama, Medicine Buddha, Avatamsaka, Great Compassion Sutra, etc.

• To recite so that the miraculous phenomena desired by the practitioner may manifest. Method of Practice: Reciting the mantra until it becomes miraculous; this is success.

The Sixth Dharma: The Zen Sect.

The Tathagata taught this in the Mystery Record, secretly transmitted through the Zen Sect lineage, to be popularized only at the end of the Highest Dharma Age at the Land of the Dragon within the Country of the Dragon.

• To assist those who desire enlightenment and liberation in their practice.

Method of Practice:

• Learning to understand everything: from humans and all things to the Earth, the Three Realms, the Buddha Realm, the cosmos, the laws of cause and effect and reincarnation, and the formula to return to the Buddha Realm.
• Answering those with inquiries; preaching is not permitted.
• Generating as much transcendental merit as possible to bring back to the Buddha Realm to form a Pure Dharma Body house and a Golden Buddha Body.

CHAPTER 2: BUDDHIST PAGODAS MUST DISPLAY SIGNBOARDS IN ACCORDANCE WITH SPECIFICATIONS, CLEARLY STATING THE DHARMA OF PRACTICE AND ITS ACHIEVEMENTS.

Why must the Pagoda signboards be displayed so clearly? Because the Tathagata’s six dharmas of practice are drawn from the natural civilization that has existed in space since eternity, taught to those who practice the Tathagata’s way. This is the truth within this Three Realms. Therefore, all who practice the Tathagata’s way must be realistic and scientific-minded individuals, so that outsiders do not look down upon the Tathagata’s way as superstition. Consequently, those who practice the Tathagata’s way must clearly display a signboard stating which dharma they follow and what its achievements are.

The Tathagata provides instructions for displaying the signboards for the six dharmas of practice:

1. If a Pagoda practices the Hinayana dharma (also known as Primitive or Southern Buddhism), it must display the following signboard:

(NAME) PAGODA

PRACTICING THE HINAYANA DHARMA

(CLEARLY STATE THE ACHIEVEMENTS OF THIS HINAYANA DHARMA).

2. If a Pagoda practices the Madhyamayana dharma (also known as the Philosophy of Shakyamuni Buddha), it must display the following signboard:

(NAME) PAGODA

PRACTICING THE MADHYAMAYANA DHARMA

(CLEARLY STATE THE ACHIEVEMENTS OF THE MADHYAMAYANA DHARMA).

3. If a Pagoda practices the Mahayana dharma (also known as Development Buddhism), it must display the following signboard:

(NAME) PAGODA

PRACTICING THE MAHAYANA DHARMA

(CLEARLY STATE THE ACHIEVEMENTS OF THE MAHAYANA DHARMA).

4. If a Pagoda practices the Buddha-Recitation dharma (also known as the Pure Land Sect), it must display the following signboard:

(NAME) PAGODA

PRACTICING THE PURE LAND SECT DHARMA

(CLEARLY STATE THE ACHIEVEMENTS OF THIS PURE LAND SECT DHARMA).

5. If a Pagoda practices the Mantra-Recitation dharma (also known as the Esoteric Sect), it must display the following signboard:

(NAME) PAGODA

PRACTICING THE ESOTERIC SECT DHARMA

(CLEARLY STATE THE ACHIEVEMENTS OF THIS ESOTERIC SECT DHARMA).

6. If a Pagoda practices the Zen Sect dharma (also known as Tathagata Pure Zen), it must display the following signboard:

(NAME) ZEN SECT PAGODA

PRACTICING THE ZEN SECT DHARMA, ALSO KNOWN AS TATHAGATA PURE ZEN

(CLEARLY STATE THE ACHIEVEMENTS OF THIS ZEN SECT STUDY).

Anyone who practices the Tathagata’s way must adopt the following TENET for their practice or cultivation:

• One: Must be an individual with a mind desiring enlightenment.
• Two: Must be an individual with a mind desiring liberation.

Those who practice the Tathagata’s way but lack these two components, please do not practice the Tathagata’s way. Why? Because such people are destroying the Tathagata’s way!

CHAPTER 3: THE ORGANIZATIONAL OPERATIONS OF ZEN SECT BUDDHISM

There are seven parts:

One: Operations are based on the principle of collective leadership, called the management board. The head is called the Chairman of the Management Board.

Two: During the initial period, the management board operates under a provisional system, with the founder serving as the Chairman.

Three: Members of the provisional management board are those wholeheartedly dedicated to Zen Sect Buddhism, invited or approved by the Chairman.

Four: After 5 years of operation, a General Assembly of Zen Sect Buddhism shall be organized. The management board is elected every 5 years; after electing the board, the Chairman shall be elected immediately.

Five: The number of management board members shall not exceed 40 people.

Six: Standards for members:

• Full capacity for civil acts.
• No criminal record and not being charged by any criminal prosecution agency.
• Possessing heart, talent, and strength; wholeheartedly dedicated to Zen Sect Buddhism.
• Possessing pure ethics, not driven by wealth or fame.
• Clearly understanding Zen Sect Buddhism.
• Participants of the General Assembly must be practitioners of Zen Sect Buddhism who have achieved the “Secret Zen Transmission.”
• The date of the General Assembly is the Buddha’s Birthday.
• The management board meets at least once every 3 months.

Seven: The operational apparatus consists of:

• One General Executive Chairman.
• Ten Specialized Chairmen, including:
• Chairman of the Standing Committee.
• Chairman of Diplomacy and Construction.
• Chairman of Security and Temporary Residence.
• Chairman of Zen Sect Q&A.
• Chairman of Pagoda Property Management.
• Chairman of Pagoda Finance Management.
• Chairman of Pagoda Financial Audit.
• Chairman of Rituals and Zen Transmission.
• Chairman of Document and Woodblock Printing.
• Chairman of Logistics.

CHAPTER 4: THE TENET OF ZEN SECT BUDDHISM

There are four parts:

Part 1: Practice according to the Zen Sect dharma of Buddhism and do not follow other dharmas.

Part 2: Do not bring superstition into the Pagoda.

Part 3: Do not petition or bow to anyone.

Part 4: Steadfastness: Only the Zen Sect dharma of Buddhism can help a practitioner achieve enlightenment and liberation. Clearly understand humans and all things.

CHAPTER 5: THE PRINCIPLES OF ZEN SECT BUDDHISM

There are seven parts:

Part 1: Explain to people what the word “enlightenment” means.

Part 2: Clearly point out the formula for liberation.

Part 3: Clearly explain that a superstitious person suffers four losses:

• One: Losing one’s true value as a human being.
• Two: The mind of a superstitious person will lose its clarity.
• Three: The family of a superstitious person will lose its happiness.
• Four: Any nation with many superstitious people will lose its strength and prosperity.

Part 4: Provide a clear explanation for those who come to the Pagoda to learn about the Zen Sect dharma of Buddhism taught by Shakyamuni Buddha.

Part 5: Wholeheartedly assist those who come to the Pagoda to learn, with a pure heart, and not for the sake of fame, profit, or anything else.

Part 6: Clearly explain the Buddha’s teachings within a Three Realms: Everyone lives under the laws of cause and effect and reincarnation of the Earth; thus, everyone is equal. No one can bestow blessings upon another. There is no need to waste effort by petitioning or bowing to anyone.

Part 7: Clearly explain the teachings of the Buddha.

CHAPTER 6: THE PRECEPTS FOR PRACTITIONERS OF ZEN SECT BUDDHISM

There are 18 articles:

Article 1: Do not kill.

Article 2: Do not steal.

Article 3: Do not commit sexual misconduct.

Article 4: Do not lie.

 Article 5: Do not trade or use addictive substances.

 Article 6: Do not be greedy.

Article 7: Do not hold wrong views.

 Article 8: Do not interfere in other people’s affairs.

Article 9: Do not fabricate stories, slander, or defame others.

Article 10: Do not use vulgar language or act in anger.

Article 11: Do not act or conspire with others to perform deeds that harm the nation or the people.

Article 12: Do not share the Zen Sect dharma with malevolent individuals or those who do not desire enlightenment and liberation.

Article 13: Do not preach the Zen Sect dharma; only answer questions related to the Zen Sect dharma.

Article 14: Do not entice practitioners of other dharmas to switch to the Zen Sect dharma.

Article 15: Do not seek personal material gain when helping others achieve enlightenment.

Article 16: Do not cause discord between practitioners of the Zen Sect dharma and those of other dharmas.

Article 17: Do not compete when generating transcendental merit.

Article 18: Do not evade responsibilities toward family and the Fatherland.

CHAPTER 7: REGULATIONS FOR THE MANAGEMENT BOARD OF ZEN SECT BUDDHISM

There are 14 articles:

Article 1: Teach exclusively the Zen Sect dharma; do not teach any other dharma.

Article 2: Do not bring superstition into Zen Sect activity areas.

• Do not organize offering rituals.
• Do not organize ceremonies to offer stars or relieve bad luck.
• Do not practice fortune-telling for auspicious or inauspicious days.

Article 3: Do not accept money from those who do not understand the Zen Sect dharma of Buddhism.

Article 4: The main hall and the Zen Sect Ancestral Pagoda must always be clean and well-lit.

Article 5: When answering inquiries about the dharma, members must wear the correct attire of a Lay Zen Master or a Zen Master.

Article 6: Everyone is equal.

Article 7: Do not discriminate between those who are close to you and those who are not.

Article 8: Do not form factions.

Article 9: Do not speak ill of others.

Article 10: Do not fabricate stories to file lawsuits against others.

Article 11: Each person shall fulfill their own duties and not interfere in the work of others.

Article 12: Anyone who violates these regulations for the first time shall be criticized.

Article 13: A second violation shall result in a warning and criticism.

Article 14: A third violation shall result in being dismissed from the management board.

CHAPTER 8: THERE ARE FIVE RANKS FOR PRACTITIONERS OF ZEN SECT BUDDHISM

One: The rank of “The Essence of Zen Sect” There are two fundamentals:

• Understanding that the Zen Sect dharma involves no effortful practice.
• Not craving fame, profit, or status.

Two: The rank of “The Secret Zen Transmission” There are four fundamentals:

• Being able to explain all of the Buddha’s teachings, whether implied or explicit.
• Must recognize one’s own pure Buddha-nature.
• Must have a gatha of at least 12 verses expressing the profound depth of the Zen Sect dharma.
• Explaining the cause of such realization.

Three: The rank of “Zen Master” or “Lay Zen Master”:

• Having been granted “The Essence of Zen Sect.”
• Having received “The Secret Zen Sect Transmission.”
• Having helped over 30 people achieve “The Essence of Zen Sect.”
• Having helped over 15 people achieve “The Secret Zen Sect Transmission” while remaining wholeheartedly dedicated to this Zen Sect dharma.

There are two special cases as follows:

The first case: Any individual who has just been granted “The Essence of Zen Sect” but demonstrates great dedication to the Zen Sect dharma may also be specially appointed as a “Zen Master” or a “Lay Zen Master.”

The second case: Any individual who, upon reading Zen Sect books, immediately recognizes their own pure Buddha-nature and possesses immense enthusiasm, may also be appointed as a “Zen Master” or a “Lay Zen Master.”

CHAPTER 9: THE RITUALS OF ZEN SECT BUDDHISM

ONE: ANNUAL CEREMONIES

• The Buddha’s Birthday: The 8th day of the 4th lunar month.
• The Buddha’s Parinirvana: The 15th day of the 2nd lunar month.

TWO: PRINCIPLES FOR CONDUCTING RITUALS

• Solemn and pure.
• Simple and economical.

THREE: THE REPENTANCE RITUAL INCLUDES:

• Offering incense.
• Homage to the Buddha.
• Words of repentance.
• The Repentance Gatha. (Attached).

FOUR: THE “SECRET ZEN TRANSMISSION” RITUAL:

• Offering incense.
• Homage to the Buddha.
• The essay/ gatha of the individual receiving the transmission.
• Reciting along with the Gatha of the “Secret Zen Transmission” used by the Buddha when transmitting the Zen to the First Patriarch, Mahakasyapa.

FIVE: THE RITUAL FOR APPOINTING A “ZEN MASTER” OR A “LAY ZEN MASTER”:

• Offering incense.
• Homage to the Buddha.
• Reciting along with the appointment Gatha for a “Zen Master” or a “Lay Zen Master” transmitted by the Buddha through the Zen Sect lineage.

CHAPTER 10: ATTIRE FOR PRACTITIONERS OF ZEN SECT BUDDHISM

One: The attire for a Zen Master is yellow, with an attached photo.

Two: The attire for a Lay Zen Master is brown, with an attached photo.

Three: The attire for a Zen Sect Adept Buddhist is blue, with an attached photo.

Four: The attire for a Zen Sect Buddhist is blue, with an attached photo.

CHAPTER 11: THE RITUAL FOR THE SECRET ZEN TRANSMISSION

Namo Sakyamuni Buddha, the Fundamental Teacher and Lord of the Saha World.

Respectfully to the World-Honored One: Today is the … day of the … month, year …, (Lunar calendar: the … day of the … month, year …). We are conducting the ceremony to transmit the “Secret Zen Transmission” to Zen Sect Buddhist …………, born on the … day of the … month, year …, at ……………….

Before the ceremony begins, we perform:

OFFERING INCENSE

The incense smoke drifts through the azure sky,

To fulfill my vow with a heart pure and high.

Upon this smoke, may the Buddha descend and stay,

To witness the Zen transmission on this day.

HOMAGE TO THE BUDDHA

I bow to the Buddha, Savior of mankind,

Who brings the Zen way to free every mind.

May mortals find the path of Zen so clear,

With a pure heart, the brilliant light is near.

HOMAGE TO THE DHARMA

I bow to the Dharma, the way to be free,

The root of Zen practice from high antiquity.

So many have reached enlightenment’s shore,

Returning to their ancient home once more.

HOMAGE TO THE SANGHA

I bow to the Sangha, in precepts so bright,

Living in poverty, mind pure and light.

Having realized the Truth for their own,

The seeds of Zen Sect to others are sown.

REVERING THE BUDDHA JEWEL

The Buddha, Supreme and Enlightened in grace,

Established the Zen way to save the whole race.

The strict laws and precepts He gave us to keep,

Guide us through life, like a shepherd to sheep.

In this dark world where the mists ever flow,

Where is the path to escape from our woe?

First came a Being, a Superhuman One,

Leaving the world when His journey begun.

Here stands the disciple with longing so deep,

Severing ties, Your teachings to keep.

With a sincere heart, I offer this prayer,

To worship the Buddha and Zen beyond compare.

REVERING THE DHARMA JEWEL

The Buddha’s Dharma teaches Truth and Right,

Follow the Zen Sect for Zen’s holy light.

Three robes and one hut, as destiny calls,

The pure way is clear when the ego falls.

The Dharma liberates from worldly strife,

To return to the Buddha Realm, a peaceful life.

In quietude and ease, we shall abide,

The pure Zen Sect opens the gateway wide.

The powerful teachings awaken the soul,

Healing the dullness to make the heart whole.

How precious this Dharma, profound and sublime,

We practice with heart till the end of all time.

REVERING THE SANGHA JEWEL

The Sangha are monks with a mind pure and clear,

Untouched by the dust of the world they hold dear.

Leaving their homes, all attachments they sever,

To save all beings with holy endeavor.

The Sangha carry the Buddha’s great Light,

Teaching the Zen way to end the world’s night.

As fires of the mundane world spread and remain,

Zen’s wisdom quenches them like falling rain.

The holy Sangha’s merits have no end,

Leading all beings, on them we depend.

Indebted to their grace and virtue so vast,

We worship with honors that ever shall last.

OFFERINGS TO THE TRIPLE GEM

To Buddha, Dharma, and Sangha, I pray,

Accept my filial offerings this day.

These gifts from a virtuous heart do arise,

Earned through wholesome ways in Your eyes.

I vow with sincerity this offering to give,

May Grace from Above witness how I live.

I pray for all beings on this earthly plain,

To practice the Zen way and end all their pain.

The Zen Sect He taught makes my heart truly glad,

“Stopping” birth and death, no more am I sad.

With a loyal heart, I am firm in my creed,

To practice in purity, from suffering freed.

Now we have learned how to truly “stop,”

Beyond the physical laws, all cravings we drop.

Today, before the Buddha’s Throne so grand,

We offer this realization by Your holy hand.

Here, we solemnly make our vow,

At [Name] Zen Sect Pagoda, we pledge and we bow.

All worldly ties, we now “sever” and end,

To practice the Zen way, and no more descend.

I know the “stopping” to keep the mind pure,

So reincarnation shall cease, that is sure.

Today at the altar, in the Buddha’s sight,

We hold this rite, praying for His light.

We strive to preserve and forever protect,

This Zen study way that we deeply respect.

With a loyal heart and a spirit so bold,

This Zen study way in the world shall uphold.

Helping all people their hardships to cease,

May the Zen study way bring the world lasting peace.

Let it be passed through the ages of man,

Helping them find their freedom again.

Here is the place where we solemnly swear,

To pass on the Zen way with diligent care.

We strive to provide all the support we can,

To help the most fortunate receive the Zen plan.

Within our hearts, a deep vow we embrace,

To help people wake to the Zen in this place.

The [Name] Zen Sect is here,

We strive to spread Zen to all, far and near.

Helping those with merit and affinity great,

To practice the Zen way and end their dark fate.

The Zen Sect He taught means only to “stop,”

The cycles of kalpas, we finally drop.

At Your Main Buddha Hall, so sacred and grand,

We hold this rite, seeking witness by Your hand.

With all of our strength and with all of our might,

We spread the Zen study, so brilliant and bright.

Respectfully, we ask for the Buddha’s grace,

To help us transmit the Dharma in this place.

No matter how many hardships we may bear,

We are determined to help those seeking with care.

May the Zen Sect spread over mountain and sea,

To help people now, in this life, to be free.

The [Name] Zen Sect is here,

Whoever seeks freedom, we’ll help them draw near.

We make a sacred vow for all to behold,

To pass on the Zen way as the future unfolds.

We vow to each other, a promise so true,

Ten thousand years more, we’ll pass it to you.

INSTRUCTIONS FOR THOSE WHO ACHIEVE “THE SECRET ZEN TRANSMISSION”

Part One: The World-Honored One taught four titles for practitioners of the Zen Sect as follows:

• First: One who awakens to “The Essence of Zen Sect” is called a “Zen Sect Buddhist” followed by their real name.
• Second: One who achieves “The Secret Zen Transmission” is called a “Zen Sect Adept Buddhist” followed by their real name.
• Third: One who is appointed as a “Lay Zen Sect Master”, abbreviated as “Lay Zen Master”. Their middle name and given name are used; for those without a middle name, their full name must be stated.
• Fourth: One who is appointed as a “Zen Sect Master”, abbreviated as “Zen Master”. A specific title (Dharma name) shall be bestowed upon them.

PART TWO

The World-Honored One taught: Those living on this Earth are bound to live according to the laws of cause and effect, reincarnation, and the attraction of Yin-Yang electromagnetism of this Earth. No one can escape these laws, and one must understand as follows:

One: The reason the human physical body exists is that the Buddha-nature desires to have a Great Golden Buddha Body. Therefore, it enters a human lineage, borrowing the human body and human nature to create transcendental merit, in order to bring it back to the Buddha Realm to form the pure abode of the dharma body and a Golden Buddha Body.

Two: Each human physical body must undergo reincarnation on this Earth and within the Three Realms for at least 50 billion years before having a chance to return to the Buddha Realm!

Why is reincarnation so long? The Tathagata analyzes:

• The Buddha-nature wishes to borrow the human body to create transcendental merit and return to the Buddha Realm.
• The human body possesses human nature. Human nature wants the Buddha-nature to remain inside the human body forever; that is why it takes so long.

For what purpose? To travel through reincarnation to various places.

How does human nature hold the Buddha-nature for so long? Because within each human nature, there are 16 elements: Sensation, Imagination, Volition, Consciousness, Wealth, Beauty, Fame, Food, Sleep, Greed, Anger, Ignorance, Arrogance, Doubt, Evil, and Wrong Views.

Among these, human nature has two special characteristics:

• First is Imagination.
• Second is Greed.

These two are the core elements that lead the Buddha-nature through endless reincarnation on Earth and within the Three Realms.

The Tathagata clearly explains the “Imagination” of human nature:

1. Humans imagine: This Earth was created by a certain supreme being.
2. Humans imagine: To be wealthy, one must pray to this being.
3. Humans imagine: To live in heaven, one must pray to a certain supreme being.

In short, human imagination is extremely vast. Therefore, it leads the Buddha-nature all over the Earth and the Three Realms for tens of billions of years.

The Tathagata clearly explains the “Greed” of human nature:

1. Humans are greedy: Spending one coin but wanting to gain a hundred.
2. Humans are greedy: Having enough wealth for three or four lifetimes but still wanting more.
3. Humans are greedy: Owning hundreds of houses and thousands of acres of land but still wanting to buy more. And so on.

Because of these two parts, those who are slightly clever imagine all sorts of things to deceive the deluded! The deluded, imagining these things to be true, believe they are correct. These clever and deluded people sow the seeds of cause and effect with each other to undergo reincarnation; that is why it takes so long.

The Tathagata taught:

People living on this Earth must live with their own clear wisdom. Whatever anyone says, you must examine and consider it very carefully to see whether it is true or not. If it is true, then believe it; but if it is not true, do not believe it.

If someone believes without clearly understanding, that person is truly deluded.

The Tathagata also taught:

In this world, there are paths of reincarnation created by the imagination, thoughts, and actions of humans:

To ascend to the Formless Heavens:

• One thinks of performing deeds of karmic merit.
• One prays to be born and live in the Pure Heavens.

Your own thoughts and actions create waves of yin-yang electromagnetic karma, equivalent to one of the eleven planets in the Formless Heavens. Therefore, when your affinity for living in this world ends, your Intermediate Body will automatically bring you to one of those eleven planets in the Formless Heavens to live.

If your yang karmic merit is full, you can live there for 100,000 years relative to this Earth. If you only create 30%, 50%, or 70% of yang karmic merit, your lifespan will be proportional; then you must return to a human lineage to be a human again and create other karma to continue reincarnation.

In these Formless Heavens:

• There is no labor, only dwelling in tranquility.
• If one desires even more peaceful tranquility, one must exert effort in meditation; then the peaceful tranquility will increase 50 to 100 times compared to the normal state.

This peaceful tranquility cannot be described by the written language of the human world.

To ascend to the Formed Heavens:

• One thinks of performing deeds of karmic merit.
• One prays to be born and live in the Formed Heavens.

Your own thoughts and actions create waves of yin-yang electromagnetic karma, equivalent to the Formed Heavens. Therefore, when your affinity for living in this world ends, your Intermediate Body will automatically bring you to the Formed Heavens to live.

If your yang karmic merit is full, you can live there for 10,000 years relative to this Earth. If you only create 30%, 50%, or 70% of yang karmic merit, your lifespan will be proportional; then you must return to a human lineage to be a human again and create new karma to continue reincarnation.

In these Formed Heavens:

• There is no labor, only dwelling in joyful and brilliant landscapes.

To ascend to the Pure Land:

One thinks of performing deeds of yang karmic merit and prays to be born and live in the Pure Land of Amitabha Buddha. When your affinity for living in the human world ends, your Intermediate Body will automatically bring you to the Pure Land of Amitabha Buddha to live.

The Pure Land differs from the Formed Heavens in the following ways:

• Every day, one goes to make offerings at Buddha shrines.
• Each month, there is one hour to study the path of Awakening and Liberation.
• Aside from the two parts mentioned above, one is free to travel anywhere at will.

The lifespan in the Pure Land is also 10,000 years relative to this Earth. Whether this lifespan is full or short depends on the amount of yang karmic merit one created in the human world.

When your karmic merit in the Pure Land is exhausted, before you return to the human world, Amitabha Buddha will lead you to the Lotus Pond to examine your Zen realization. If you have awakened and understood the formula for liberation, Amitabha Buddha will confirm your achievement with the verse: “When the lotus blooms, one sees the Buddha and awakens to the Unborn.”

After Amitabha Buddha confirms your Zen awakening, He will keep you in the Pure Land. When the Zen Sect of a certain Buddha is about to be announced, Amitabha Buddha will lead you back to the human world, near the place where the Zen Sect is being disseminated.

Thanks to this, the moment you hear the words “Zen Sect,” you will immediately attain awakening. Through this awakening, you will create transcendental merit and be able to return to the Buddha Realm.

If you have not yet awakened, you will naturally return to your human lineage to continue living as a human and undergo further reincarnation.

To ascend to the Heaven of the Four Heavenly Kings:

One thinks of creating yang karmic merit and prays to be born and live in the Heaven of the Four Heavenly Kings. When your affinity for living in the human world ends, your Intermediate Body will automatically bring you to the Heaven of the Four Heavenly Kings to live.

The Heaven of the Four Heavenly Kings is specialized in governing the planets within the Three Realms. The lifespan in the Heaven of the Four Heavenly Kings is 1,000 years relative to this Earth. Whether this lifespan is full or short depends on the amount of karmic merit one created in the human world.

When your yang karmic merit is exhausted, your Intermediate Body will automatically bring you back to your human lineage to continue living as a human, creating other karma to continue reincarnation.

The Heaven of the Four Heavenly Kings is located within the second Zodiac Sphere of the Three Realms. Its force is very powerful; therefore, this heaven is called a heaven of the Desire Realm. Thanks to this extremely powerful force, these Heavenly Beings can govern the planets within the Three Realms.

The Heaven of the Four Heavenly Kings has four Heavenly Lords, including:

• The Heavenly Lord of the Four Heavenly Kings in charge of the East of the Three Realms.
• The Heavenly Lord of the Four Heavenly Kings in charge of the West of the Three Realms.
• The Heavenly Lord of the Four Heavenly Kings in charge of the South of the Three Realms.
• The Heavenly Lord of the Four Heavenly Kings in charge of the North of the Three Realms.

To ascend to the Heaven of the Jade Emperor:

One thinks of creating yang karmic merit and prays to be born and live in the Heaven of the Jade Emperor. When your affinity for living in the human world ends, your Intermediate Body will automatically bring you to the Heaven of the Jade Emperor to live.

Life in the Heaven of the Jade Emperor follows very precise codes of conduct and rituals—the most disciplined in the Three Realms.

• Any Heavenly Citizen who has merit is rewarded.
• Any Heavenly Citizen who commits an error is punished.

Notably, the Heavenly Lord Jade Emperor teaches: In the Heaven of the Jade Emperor, one lives eternally.

To ascend to the Heavens of the Desire Realm:

One thinks of creating karmic merit and prays to be born and live in the Heavens of the Desire Realm. When your affinity for living in the human world ends, your Intermediate Body will automatically bring you to the Heavens of the Desire Realm to live.

The Heavens of the Desire Realm are specialized in enjoyment rather than labor. The lifespan in the Heavens of the Desire Realm is 1,000 years relative to this Earth. Whether this lifespan is full or short depends on the amount of karmic merit one created in the human world.

When your yang karmic merit is exhausted, your Intermediate Body will automatically bring you back to your human lineage to continue living as a human, creating other karma to continue reincarnation.

The Heavens of the Desire Realm are also located within the second Zodiac Sphere of the Three Realms.

To enter and live as a Deity to enjoy yin karmic merit:

One creates a great deal of yin karmic merit. One always takes the lead and commands others. When your affinity for living in this world ends, your yin karmic merit will pull you into the realm of the Deities to live.

To be reborn as a wealthy person to enjoy yin karmic merit:

One creates a great deal of yin karmic merit and desires to be a wealthy person in the next life. When one’s lifespan ends, they will be reborn with favorable conditions to become a wealthy person:

• Being respected and admired by others.
• Owning many houses, fields, and gardens.
• Possessing countless amounts of money and gold.

Entering the realm of Hungry Ghosts, divided into two places:

Place 1: Within a lineage, living as a family spirit.

• Consuming the aroma of food cooked by the lineage.
• Being assigned by the lineage to be reborn as a human according to the cause and effect one has created.

Place 2: Living as a wandering soul.

• Living outside of any lineage.
• Living in freedom.
• Not following the laws of cause and effect.
• Providing for one’s own food or snatching food from offerings.
• Free to say or do anything, as long as others believe and follow.

In this world of wandering souls, the cause and effect of this Earth cannot affect them. Why? Because the world of wandering souls lies outside the cycle of cause and effect of this Earth. Notably, on each Earth, there is a “Lord of Wandering Souls”—a wandering soul who can go anywhere on Earth. Whatever this type of wandering soul says, many people will listen and follow. This type of wandering soul may claim any title they wish. Et cetera.

Entering the realm of animals:

• To pay for the killing karma one has created.
• To serve as food for other species.

Entering the realm of Hell:

To pay for the karma of the grave offenses one has committed.

Entering the realm of plants:

There are basically two important causes as follows:

• Not understanding what awakening and liberation are, yet preaching them to others.
• Fabricating sacred and mystical stories.

After passing away, one will become “mushrooms and flowers” to pay for their cause and effect, serving as food for other species.

The above are the fundamental paths of reincarnation. Anyone living on this Earth must live according to the laws of cause and effect of this yin-yang physical world; there is no way to escape them.

Today, since you have been transmitted the “Zen Sect Secrets,” we, the Management Board of [Name of Pagoda] Zen Sect Pagoda, have the duty to reveal these top-secret matters and the path back to the Buddha Realm for your clarity. We hope you will listen attentively and practice correctly.

You must know this:

This Earth is able to rotate and circulate thanks to yin-yang electromagnetism, which attracts and pulls it, resulting in reincarnation; it is thanks to reincarnation that it can exist. On the surface of this Earth, there is a layer of soil called the “soil of cause and effect.”

Therefore, humans and all living things on this Earth are compelled to live according to the Earth’s cause and effect; no human, animal, or plant can live outside this law of cause and effect.

Consequently, whatever path of reincarnation a human living on this Earth desires to take, they must desire it intensely for it to come to fruition.

Today, as Zen Sect Adept Buddhists who do not wish to enjoy yang karmic merit in the Heavens or the Pure Land, but instead desire to return to the Buddha Realm—returning to your own ancient home—we, the Management Board of [Name of Pagoda] Zen Sect Pagoda, have the duty to clearly reveal this top-secret teaching to you. This is what Buddha Shakyamuni taught in His Secret Record, which was secretly transmitted through the Zen Sect lineage by the Zen Sect Patriarchs to be disseminated and announced in this End-of-the-Highest-Dharma Era.

Now that the Buddha’s Secret Record, transmitted through the Zen Sect lineage, was officially announced on May 14, 2017, the Management Board of [Name of Pagoda] Zen Sect Pagoda dares to speak the truth plainly to you.

The Management Board of [Name of Pagoda] Zen Sect Pagoda would also like to remind you of one thing: This is a top-secret teaching from Buddha Shakyamuni, which has never been spoken since He founded the religion. The one who officially reveals this secret is the Dragon Maiden in the Dragon Land of the Dragon Country, as mentioned by the Tathagata in the Lotus Sutra.

Today, after hearing this top-secret teaching, you Zen Sect Adept Buddhists must not repeat it to anyone else. Why? Because of those living on this Earth of cause and effect:

• Those who are infatuated with materialism.
• Those who crave attainments on this Earth.
• Or those who have heavy dogmatic attachments.

No one can endure this top-secret teaching. Therefore, you must not speak of it to the aforementioned people.

The Zen Sect Adept Buddhists present here today are the most fortunate individuals, for you are hearing the top-secret teachings of Buddha Shakyamuni intended for future generations. Throughout the three eras of the Higher, Middle, and Lower Dharma, there has never been a place that taught the path back to the Buddha Realm after the billions of years you have struggled within this Earth and the Three Realms.

Therefore, please listen very clearly to the path back to the Buddha Realm. The path back to the Buddha Realm consists of three fundamentals:

1. First, the Zen Sect Adept Buddhists must have an intensely powerful desire.
2. Second, the Zen Sect Adept Buddhists must possess a great deal of transcendental merit.
3. Third, the Zen Sect Adept Buddhists must hear the formula for returning to the Buddha Realm very clearly; only then can you hope to return to the Buddha Realm.

This is the path back to the Buddha Realm:

First, you must clearly understand the following: There are seven distinct destinations on this Earth and within the Three Realms:

1. Yang karmic merit: After death, one is reborn in the Heavens or the Land of Ultimate Bliss to enjoy yang karmic merit.
2. Yin karmic merit: After death, one becomes a deity or a wealthy person on this Earth to enjoy yin karmic merit.
3. Desiring to stay within a lineage: After death, one remains within their lineage so that the lineage can reassign them to be reborn as humans—becoming husbands, wives, children, or grandchildren to one another.
4. Not wanting to stay within a lineage to pay the karma of family relationships: One lives outside the lineage a life of freedom as the hungry ghost species, namely the wandering souls of various classes. They may manifest, transform, or speak as they wish, and possess the bodies of superstitious people to recite poems or verses without fear of cause and effect.

• Why? Because the world of wandering souls is called a world living outside the cycle of cause and effect.
• How is this possible? Because on this Earth, cause and effect only apply when a Buddha-nature inhabits a human body and human nature to think and act.
• Other species only enjoy yang karmic merit, yin karmic merit, or pay for their cause and effect.
• As for the wandering souls of various classes living on this Earth, they neither enjoy nor pay for karma, hence they are free. Consequently, they find their own ways to obtain food.
• Note: Wandering souls crave fame and food most. Therefore, they find every way to obtain them (often claiming to be Saints to gain trust and offerings).

1. Desiring to kill living beings: After death, one is pulled by karma into the animal realm.
2. Desiring to commit grave offenses: After death, one is pulled by karma into the levels of Hell, depending on the severity of their karma.
3. Becoming plants: This karma is specifically for the following three types of people:

• Self-proclaimed Zen Patriarchs: Zen Patriarchs are those tasked with leading the Zen Sect source. If one does not have this duty but proclaims themselves a Zen Patriarch, after death, they become plants to pay for the cause and effect of their false claim.
• Self-proclaimed Zen Masters: Zen Masters are those who are proficient in all nine Zen methods taught by the Tathagata.
• Self-proclaimed Dharma Preachers: A Preacher is one who is proficient in all of the following:

1. Human life and the universe.
2. Astronomy and geography.
3. Politics, economics, culture, language, and society.
4. Marriage and family.
5. All professions, such as agriculture, forestry, fishery, etc.

Only those who have attained such mastery can be truly called a Preacher.

In summary, this Earth is the place where cause and effect are generated; whoever creates a certain karma must receive its consequence. This is the immutable law of this Earth.

The Tathagata also taught:

Those who practice according to the Tathagata’s path must use their human nature at the right time and in the right place; do not use human nature indiscriminately and bring karma upon yourself!

Before knowing clearly the path back to the Buddha Realm, one must clearly understand the paths of reincarnation to show one’s relatives the following paths of reincarnation on this Earth and within the Three Realms:

From one to three days before a person passes away, the following phenomena are omens signaling where they will be reincarnated on this Earth or within the Three Realms—from the highest, the Formless Heavens, to the lowest, the 18th level of Hell.

• Seeing a pure, brilliant white color: Signals that the dying person will be reborn in the Formless Heavens.
• Seeing 12 shimmering, beautiful colors: Signals that the dying person will be reborn in the Form Heavens.
• Seeing 12 peaceful, beautiful colors, often seeing Buddhas appearing before them: Signals that the dying person will be reborn in the Land of Ultimate Bliss.
• Seeing 5 very bold colors: Signals that the dying person will be reborn in one of the following three places:
• Feeling very powerful within: Rebirth in the Heaven of the Four Great Kings.
• Feeling very healthy within: Rebirth in the Desire Realm Heavens.
• Often seeing Saints coming to welcome them: Rebirth in the Heaven of the Jade Emperor.
• Seeing 3 very bold colors: Signals that the dying person will be reborn in one of the two following places:
• Seeing deities coming to welcome them: Rebirth in the realm of deities.
• Seeing wealthy people coming to welcome them: Rebirth as a wealthy human.
• Seeing parents or relatives: Signals a return to the lineage to continue reincarnation within the family line.
• Seeing wandering souls coming to welcome them: Signals death and rebirth as a wandering soul of various classes.
• Seeing animals: Signals reincarnation into the animal realm.
• Seeing a pitch-black color: Signals entry into the levels of Hell.
• Seeing many trees: Signals reincarnation as plants. For those becoming plants, they will be unconscious for a short or long period right before death.

The above are the paths of reincarnation.

As for the path back to the Buddha Realm, it is as follows:

1. Your four-element body is called the physical body.
2. This physical body can exist thanks to the attraction and circulation of yin-yang electromagnetism, which allows the four-element body to function.
3. Yin-yang electromagnetism is precisely the outer covering of your human nature.
4. When the covering of your human nature no longer envelops your physical body, this covering contracts to form the “Intermediate Body” (Antarabhava). Its purpose is to transport everything that the Buddha-nature created while borrowing the human body and human nature.
5. Today, you have been transmitted the “Zen Sect Secrets.” This means that from this day forward, you should only create transcendental merit and cease creating karmic merit or demerit. This ensures the path back to the Buddha Realm remains brilliantly clear, with no forces able to obstruct you.

You must know that the law of cause and effect and reincarnation on this Earth and within the Three Realms consists only of yin and yang:

• Yin: Remains on this Earth, depending on the degree of yin.
• Yang: Exists in the Heavens or the Land of Ultimate Bliss.

Transcendental merit is neither yin nor yang. Therefore, it cannot remain on this Earth or within the Three Realms; it is compelled to escape the laws of cause and effect and reincarnation to enter another world.

Where is the other world that contains transcendental merit? It is the Buddha Realm.

Thus, once you have created a great deal of transcendental merit, you are free to leave this Earth of cause and effect and reincarnation to return to the Buddha Realm.

Why are you granted this freedom? You should know that when your Buddha-nature entered the human world to borrow a human body and human nature to create transcendental merit, it required the consent of the Lineage Elder. This Lineage Elder then appointed a Deity of Execution to monitor the thoughts and actions of the Buddha-nature while it used the human body and nature.

The Lineage Elder established the following regulation: Any Buddha-nature that borrows a human body and nature and succeeds in creating a great deal of transcendental merit, and wishes to take that transcendental merit back, is free to return without needing to bid farewell to the Lineage Elder.

Why does the Lineage Elder have this regulation? Because when a Buddha-nature has created a vast amount of transcendental merit, the Lineage Elder does not dare to look directly at that transcendental merit. This is the reason for such a regulation. It is also because of this principle that the Deity of Execution allows the Buddha-nature the freedom to return to the Buddha Realm.

The path back to the Buddha Realm when possessing immeasurable transcendental merit:

When you draw your last breath, you enter a “thousand-year sleep.” If you have a vast amount of transcendental merit, you will awaken within five minutes.

Upon awakening, you will find yourself inside a circular sphere of brilliant and clear yellow light. Once you are outside the circular sphere and see no sign of the deity or the lineage, you have attained your freedom.

Immediately, a guiding light made of yang electromagnetism created by a Buddha will appear to lead your intermediate body back to the Buddha Realm. From this moment, simply follow this guiding light to the Reincarnation Operating Center at the start of the yang tide to return to the Buddha Realm.

Once you have entered the Reincarnation Operating Center at the start of the yang tide, the intermediate body carrying your Buddha-nature and your mass of transcendental merit enters. The intermediate body, composed of yin-yang electromagnetism, will naturally disintegrate and return to its original yin-yang electromagnetic nature.

Your Buddha-eye, as well as your natures of hearing, speaking, and knowing, will return to their ancient original state called the Buddha-nature.

Right then, the yang electromagnetism of the Reincarnation Operating Center at the yang tide will propel your Buddha-nature and mass of transcendental merit back to the Buddha Realm.

As soon as your mass of transcendental merit enters the Buddha Realm, the electromagnetic light of the Buddha Realm shines upon this mass of merit, immediately shaping it into a “pure abode of the dharma body”. From within this pure abode of the dharma body, a Golden Buddha Body is born. Your Buddha-nature then enters this Golden Buddha Body, and you become an All-Powerful and All-Knowing Being, which people on Earth call “Attaining Buddhahood.”

The path back to the Buddha Realm when transcendental merit and karmic merit are equal:

When you draw your last breath, you enter a “thousand-year sleep.” If your transcendental merit and karmic merit are equal, you will awaken within 30 minutes.

Upon awakening, you will find yourself inside a circular sphere that is half-white and half-yellow. You will see a deity standing nearby, holding your intermediate body.

That deity will immediately ask: “Do you want to go enjoy yang karmic merit, or do you want to return to the Buddha Realm?”

If you wish to return to the Buddha Realm, you must tell this deity: “I want to return to the Buddha Realm.” You must speak with absolute determination and decisiveness; only then will the deity release you to return to the Buddha Realm.

Even though the deity has released you, to be certain, you should perform the following three tests:

As soon as you recede (fall away from the Earth), a guiding light will immediately appear. If you have the intention to stop and the guiding light stops as well, this is truly the guiding light of a Buddha. However, if it is a deity’s light, when you stop, the deity will not know and will continue to lead you away; this is a fake light.

Furthermore, as you recede, a guiding light may appear, but if it contains any color at all, it is a fake light created by a deity—absolutely pay no attention to it. After a while, the fake light will disappear on its own. Only when you see a guiding light of pure brilliance is it the one created by a Buddha.

Once you are outside the circular sphere and see no sign of the deity or the lineage, you have attained your freedom.

The path back to the Buddha Realm when having little transcendental merit, much karmic merit, and much demerit:

When you draw your last breath, you enter a “thousand-year sleep.” If you have little transcendental merit, much karmic merit, and much demerit, you will awaken within 8 hours.

Upon awakening, you will see:

• A deity standing right beside you.
• Your lineage standing all around you.

The deity will grip you tightly:

• Preventing you from returning to the Buddha Realm.
• Compelling you to remain on this Earth to enjoy yang karmic merit or to pay for your cause and effect on this Earth.

At this precise moment, you must suddenly shout a thunderous “RELEASE!”. Instantly, the deity will be startled and release your intermediate body, allowing you to recede (fall away from the Earth).

A guiding light will immediately appear; you must also test it three times as described above.

CHAPTER 12: THE RITUAL CEREMONY FOR CONFERRING THE TITLE OF “ZEN SECT MASTER” OR “LAY ZEN SECT MASTER”

Namo Shakyamuni Buddha, our Fundamental Teacher and Lord Preceptor of the Saha World.

Respectfully to the World-Honored One:

Today is [Day] / [Month] / [Year 2026], (Lunar Calendar: [Day] / [Month] / [Year]). We perform the ceremony to confer the title of “Zen Sect Master” [or “Lay Zen Sect Master”] upon the Zen Sect Adept Buddhist [Full Name], born on [Day] / [Month] / [Year] at [Location].

Before the ceremony, we perform:

OFFERING INCENSE

The fragrant smoke drifts through the azure sky,

The ultimate vow of my heart is pure and high.

Upon this smoke, may the Buddha descend,

To witness this Zen title we now commend.

HOMAGE TO THE BUDDHA

I bow to the Buddha, compassionate and grand,

Spreading the Zen path across every land.

Mortals now know where Zen practice stays,

Thanks to the pure and luminous light that guides our ways.

HOMAGE TO THE DHARMA

I bow to the Dharma, the path to be free,

The ancient true source of Zen’s decree.

Many have reached enlightenment’s shore,

Having found their ancient home forevermore.

HOMAGE TO THE SANGHA

I bow to the Sangha, upholding the rules with care,

Living in pure poverty, with nothing to wear.

Awakening to the truth by their own light,

Helping others master the Zen Sect’s height.

REVERING THE BUDDHA JEWEL

The Buddha is the Supreme Awakened One,

Founding the Zen path so salvation is won.

With strict laws and precepts handed down,

The clear-sighted guide to the path of renown.

In this mundane world, so murky and dark,

Where is the way to find freedom’s spark?

A Superhuman being was first to arise,

Leaving the world for the transcendent skies.

Here stands a disciple with yearning so deep,

To end worldly ties and the teachings to keep.

With a sincere heart, I respectfully offer,

To serve the Buddha and the Zen path He proffers.

REVERING THE DHARMA JEWEL

The Buddha’s Dharma teaches the truth so right,

Following the Zen Sect to practice with might.

Three robes, one hut, as destiny flows,

The pure method’s word, for the one who knows.

The Dharma of liberation from worldly strife,

Returning to the Buddha Realm, a peaceful life.

Living in purity with effortless grace,

The pure Zen Sect opens the mystical place.

Powerful teachings awaken the soul,

Curing all beings from the daze of the whole.

How precious the Dharma, profound and deep,

With all our hearts, the Zen practice we keep.

REVERING THE SANGHA JEWEL

The Sangha are monks who remain ever pure,

Body and mind, from dust they are secure.

Leaving home, severing ties, with ego long gone,

To save all beings, they carry the mission on.

The Sangha are those who the Dharma obey,

Teaching the Zen path in every way.

When worldly fires spread and fiercely burn,

The rain of Zen wisdom makes the flames adjourn.

The Holy Sangha’s merits have no end,

Enduring hardships, all beings to tend.

With boundless gratitude we shall never stray,

Always honoring and bowing, day after day.

OFFERING TO THE TRIPLE GEM

I bow to the Buddha, Dharma, and Sangha—the Triple Gem,

Witness my filial heart as I offer to them.

These offerings come from a virtuous hand,

Created by the wholesome ways of the land.

With a sincere vow, I now offer this store,

May the Powers above accept and witness evermore.

I pray for all beings, wherever they be,

To practice Zen and from reincarnation be free.

(VOWS OF THE ZEN SECT ADEPT BUDDHIST)

The Buddha taught Zen, my heart overflows with cheer,

For the cycle of birth and death has “stopped” right here.

With unwavering loyalty, our resolve is told,

To practice in purity, no longer in the cycle’s hold.

In the present, we know how to “stop” the chase,

Not following materialism is to “stop” in this place.

Today at the altar, in the Buddha Hall’s light,

We pray the Buddha receives these words tonight.

Here we solemnly vow with all of our might,

At [Pagoda Name] Zen Sect, our oath is bright.

We now “sever” all ties and worldly preoccupation,

To practice Zen and end the cycle of reincarnation.

We have learned the Dharma of how to “stop” the mind,

To stay in purity, so reincarnation is left behind.

Today at the altar, in the Buddha Hall’s light,

We perform the ceremony; may You witness our sight.

We shall strive to protect and faithfully keep,

The Zen Sect method within us, so deep.

With unwavering loyalty, our resolve is told,

May the Zen Sect method remain for the world to behold.

Helping many people end their hardship and pain,

May the Zen Sect method in this world remain.

Spreading throughout the mortal realm’s dust,

Helping people find liberation now, as we must.

We take our sacred vow in this place,

To pass down the Zen Sect method with grace.

We strive to support and provide the condition,

To help those with great fortune receive the Zen mission.

We vow in our hearts, with a purpose so clear,

To help people awaken to the Zen Sect here.

At [Pagoda Name] Zen Sect, in this very location,

We will strive to spread the Zen Sect to the nation.

Helping those with enough karmic merit and grace,

To practice Zen and end reincarnation’s race.

The Buddha taught Zen is simply to “stop,”

Many lifetimes of rebirth will immediately “stop.”

At Your main hall, in this sacred sight,

We perform the ceremony; may You witness the light.

With all our strength, we commit to the deed,

To spread the luminous Zen Sect and plant the seed.

I pray for the Buddha’s support on this day,

To help me transmit the Dharma and light the way.

No matter how arduous, though the toil is great,

We resolve to help those who seek the clear state.

The Zen Sect spreads over mountains and streams,

Bringing liberation now, fulfilling all dreams.

At [Pagoda Name] Zen Sect, we are here to stay,

Whoever seeks liberation, we help them today.

We take this sacred and holy vow,

To pass down the Zen Sect from then until now.

We vow to each other, like stars in the sky,

The Zen Sect method shall never, ever die.

THE GATHA FOR CONFERRING THE TITLE OF LAY ZEN SECT MASTER UPON THE ZEN SECT ADEPT BUDDHIST [NAME]

In ancient times, on Vulture Peak, the lotus bloomed so fair,

The Buddha taught that Zen is more precious than jewels rare.

Through many lands, through hardships, the path was passed along,

Through every place it traveled, to rest here, clear and strong.

We listened to our Master’s words, the teachings we have heard,

To find the ways to spread this Zen, transmitting every word.

Today, the [Surname] family is blessed with grace and fate,

We confer this Zen title and certify [Name]’s state.

[Name] now knows the Truth, with no desire in mind,

Simply let your Buddha-nature act, leaving self behind.

For us, to act in such a way is right and truly so,

Not interfering with the words our Buddha-nature may bestow.

Those who are conferred the title of Lay Zen Sect Master,

Must follow Shakyamuni’s teachings, faster and ever faster.

Today, [Name] is blessed with a destiny so great,

To receive the source of Zen that the Buddha did create.

According to the teachings that our Master handed down,

The one who receives this Lay Zen Sect Master crown,

Is one who has great fortune and a destiny so vast,

Must preserve the Zen Dharma to help others at last.

Today, before the Supreme Being, in this sacred sight,

We officially confer the title and certify [Name] tonight.

[Name] should keep this mission deep within the heart,

To help people end their suffering and to their ancient home depart.

From now on, whether in the morning or the afternoon,

If someone needs your help, do not mind the sun or moon.

Devotedly help all people within this worldly dome,

For those who reach enlightenment are at peace in their true home.

It is taught: they must strive to realize and perceive,

To live with their Buddha-nature, so reincarnation they can leave.

The practitioner of purity is one who learns to “cease”,

“Cease” searching and “cease” seeking; then reincarnation will find peace.

Therefore, the Buddha taught that we must simply “stop”,

Not following materialism, the cycle of rebirth will “stop”.

The Zen Sect is taught only to those with a resolve so clear,

To seek liberation, we teach this Dharma right here.

Today, at [Pagoda Name], in this sacred location,

We officially confer the Zen title and grant this certification to [Name].

WE RESPECTFULLY DEDICATE THE MERIT

The ceremony for conferring the Zen title is now complete,

We vow to bring this transcendental merit into our lives, so sweet.

With unwavering loyalty, our resolve is told,

To practice in purity, no longer in reincarnation’s hold.

The Buddha taught that we must simply “stop”,

Our minds stay in purity, so rebirth will immediately “stop”.

Today at the altar, in the Buddha Hall’s light,

We pray the Buddha receives these words tonight.

Here we solemnly vow with all of our might,

The cord of birth and death is severed and taken flight.

The hardships of our lives have finally reached an end,

Thanks to the Buddha, who showed the Zen path to attend.

Our minds at this moment have reached the state of “void”,

With one heart, we resolve so the Zen Sect is employed.

Even if this physical world should crumble and decay,

And the vast emptiness vanish, our hearts will firmly stay.

Thanks to the Buddha, we have risen and stand tall,

Overcoming the cycle of birth and death once and for all.

Oh Buddha! Our lives are blessed with fortune so great,

Today, the cycle of birth and death is severed from our fate.

Namo Shakyamuni Buddha, our Fundamental Teacher and Lord Preceptor of the Saha World.

(Recite 3 times, perform 3 prostrations, and sound the bell 3 times).

THE BUDDHA’S PRIVATE TEACHINGS FOR THE ONE CONFERRED AS A LAY ZEN SECT MASTER

This Zen Sect Dharma path is permitted to be taught only to the following two types of people:

1. Those who constantly seek enlightenment and liberation; you should find various means to teach them.
2. Those who constantly desire to understand the core essence of what the Tathagata taught in this world; you must strive to help them.

Conversely, do not speak a single word or sentence to the following five types of people:

1. Those who constantly live only with their human nature.
2. Those who enjoy praising others (flattery).
3. Those who like being a subordinate or a servant to others.
4. Those who like playing “teacher” to the world.
5. Those who are obsessed with fame, profit, and status.

The Six Duties of a Lay Zen Sect Master:

1. Constantly live with your own Buddha-nature.
2. Human nature may be used depending on the situation, but use it sparingly.
3. Material possessions: You must preserve what you have, do not be wasteful, and use them reasonably, as you still carry this body of the four elements. Continue your life as before, but do not do anything harmful to others and do not argue with them. If forced into a debate, it must be organized with a referee, and highly intellectual individuals must be invited to witness and record clear minutes of the meeting.
4. Must remain humble toward all people.
5. Do not boast about being a Lay Zen Master.
6. The teachings within the Tathagata’s mystery record should be learned by heart. If there is anything you do not understand, ask the one who presided over your conferment ceremony.

[Pagoda Name] Zen Sect Pagoda, [Day] / [Month] / [Year] (Lunar Calendar: [Day] / [Month] / [Year])

THE PROPOSER

Lay Zen Sect Master [Name of Proposer]

(Signature)

THE GRANTOR OF THE LAY ZEN SECT MASTER CERTIFICATE

(Signature)

THE ABBOT OF [PAGODA NAME] ZEN SECT PAGODA

Lay Zen Sect Master [Name of Abbot]

CHAPTER 13: FORMS FOR CERTIFICATES AND DEGREES OF ZEN SECT BUDDHISM

FORM OF CERTIFICATE FOR THOSE WHO HAVE AWAKENED TO THE “ESSENCE OF ZEN SECT“.

FORM OF DEGREE FOR THOSE WHO HAVE ATTAINED THE “SECRET OF ZEN SECT“.

FORM OF DEGREE FOR CONFERRING THE TITLE OF “ZEN MASTER” OR “LAY ZEN MASTER“.

FORM OF DEGREE FOR THOSE QUALIFIED TO MANAGE A ZEN SECT PAGODA.

FORM OF DEGREE FOR THOSE QUALIFIED TO CONTINUE THE ZEN SECT LINEAGE.

CHAPTER 14: THE DHARMA TEACHINGS OF ZEN SECT BUDDHISM

There are eight parts:

Part One: Buddha-nature, the formation and dissolution of the human body and human nature:

Buddha-nature: Within each Buddha-nature, there is the Intention. Within each Intention, there are four elements:

1. Eternal Seeing, which the Tathagata calls Eternal Seeing.
2. Eternal Hearing, which the Tathagata calls Eternal Hearing.
3. Eternal Vibration: the ability to produce sound whenever desired, which the Tathagata calls Eternal Dharma.
4. Eternal Knowing, which the Tathagata calls Eternal Knowledge.

The Intention and these four elements are encased in a shroud of “luminous electromagnetism”, which the Tathagata calls “Nature.” This Nature naturally exists throughout the Buddha Realm; thus, the Tathagata calls it the “Nature in the Buddha Realm,” or “Buddha-nature” for short. Because the Buddha-nature resides within the Great Ocean of Pure Nature, the Tathagata calls it the “Pure Buddha-nature.” The Tathagata uses two terms for this Pure Buddha-nature:

1. Immeasurable Life Buddha-nature, meaning the Buddha-nature that never dies.
2. Immeasurable Light Buddha-nature, meaning the Buddha-nature of infinite radiance.

The Human Body and Human Nature: In truth, human nature does not exist inherently; it is only because the Buddha-nature enters a family to borrow a human body and human nature that these two things temporarily exist. The formation and dissolution of the human body and nature are as follows:

• First, the father’s sperm and the mother’s egg attract each other.
• The Buddha-nature enters a family to borrow a human body and nature to create transcendental merit.
• The deity in charge of Buddha-natures escorts the Buddha-nature into the union of the father’s sperm and mother’s egg.
• Yin-Yang electromagnetic force immediately attracts and binds them together, gradually forming a fetus.
• The fetus stays in the mother’s womb for exactly nine months and ten days, then is born as an infant.
• This infant gradually grows to become a human body.

When does the human body dissolve? This cannot be determined precisely. Why? Because the human body is subject to two factors:

1. Depending on the karma created by that human body.
2. Depending on the physical understanding of the human nature. Therefore, the lifespan of a human body is undetermined. It may be a few months, a few years, or up to a hundred years.

The formation and dissolution of human nature:

• First, when the father’s sperm and mother’s egg touch.
• Yin-Yang electromagnetic force immediately binds them together.
• The force continues to pull, and human nature begins to form.
• Human nature attracts the sperm and egg for nine months and ten days, then begins to manifest 16 aspects: feeling, imagining, acting, knowing, wealth, appearance, fame, food, sleep, greed, anger, delusion, arrogance, doubt, evil, and dogmatism.
• When the human nature follows the body out of the womb, these 16 aspects reach their full “capacity.”
• The human nature uses the human body to operate; thus, the formation is complete.

When does human nature dissolve? This is also unpredictable. Because human nature lives within the law of cause and effect and reincarnation of this Earth:

• If the human nature likes living in the Heavens and never tires of it after hundreds of times, the duration may be billions of years.
• If the human nature likes being a deity and remains eager after thousands of times, the duration may be billions of years.
• If the human nature likes staying within a lineage and is not bored after millions of times, the duration may be tens of billions of years.
• If the Buddha-nature wishes to live as a hungry ghost as Wandering Souls and Outlaw Gangs, meaning outside the cycle of cause and effect of the Earth, the time is also immeasurable.
• If the human nature likes being an animal or in hell and is not afraid after thousands of times, the time may be tens of billions of years.
• If the human nature likes being a deceptive teacher and becomes a plant thousands of times without fear, the time may be tens of billions of years.

Only when human nature knows how to create abundant transcendental merit and brings the Buddha-nature into the Reincarnation Operational Center of the Yang Ocean Tide Gate of the Triple World, can human nature then dissolve. As for the exact time, even the Tathagata cannot calculate it.

THE FORMATION AND LIFESPAN OF THE EARTH

The formation and lifespan of the Earth are as follows: In one Triple World, there are six planets orbiting the Sun. Each Earth has a lifespan of 10 billion years. Every ten thousand years, the Earth becomes “critically ill” once. This illness is caused by humans nearly destroying all life. Why? Because humans exhaust all resources and discharge toxic substances, causing the Earth to fall ill.

The sequential formation of the Earth:

One: When humans fight to the death exactly one million times, the Earth dissolves into space dust of Zodiac Sphere 1 of the Triple World.

Two: The Board of the Four Heavenly Kings:

• Controlling the Yin-Yang Electromagnetic Planet:
• Enter the cosmic black hole.
• Enter the planetary production center.
• Set it to rotate according to the standard physical attraction of Yin-Yang electromagnetism.
• Controlling the Fire Planet:
• Enter the cosmic black hole.
• Enter the planetary production center.
• Serve as the core for the Earth.
• Set it to rotate according to the standard physical attraction of Yin-Yang electromagnetism.
• Controlling the Heat-Resistant Soil Planet:
• Enter the cosmic black hole.
• Enter the planetary production center.
• Cover the surface of this Fire Planet.
• To serve as a heat-insulating soil layer.
• Set it to rotate according to the standard physical attraction of Yin-Yang electromagnetism.
• Controlling the Karmic Soil Planet:
• Enter the cosmic black hole.
• Enter the planetary production center.
• Cover the surface of this heat-resistant soil planet.
• To serve as the karmic soil layer for humans and all living beings.
• Set it to rotate according to the standard physical attraction of Yin-Yang electromagnetism.
• Controlling the Composite Stone Planet
• Enter the cosmic black hole.
• Enter the planetary production center.
• Scatter in several locations on the surface of the karmic soil.
• To form mountains.
• Set it to rotate according to the standard physical attraction of Yin-Yang electromagnetism.
• Controlling the Salt Planet:
• Enter the cosmic black hole.
• Enter the planetary production center.
• Scatter in several locations on the surface of the karmic soil.
• To serve as food for humans and all creatures.
• Set it to rotate according to the standard physical attraction of Yin-Yang electromagnetism.
• Controlling the Water Planet:
• Enter the cosmic black hole.
• Enter the planetary production center.
• Fill the surface of the karmic soil.
• To serve as drink for humans and all creatures.
• Set it to rotate according to the standard physical attraction of Yin-Yang electromagnetism.
• Controlling the Air Planet:
• Enter the cosmic black hole.
• Enter the planetary production center.
• Completely envelop the surface of the karmic soil.
• To serve as breath for humans and all creatures.
• Set it to rotate according to the standard physical attraction of Yin-Yang electromagnetism.

When these eight planetary components rotate and attract each other according to the standard physical attraction of Yin-Yang, the Board of the Four Heavenly Kings escorts this composite planet out of the planetary production center.

• Direct it to Zodiac Sphere 1 of the Triple World.
• Move it to the reserve zone.
• Set this planet to rotate within Zodiac Sphere 1 according to the standard physical attraction of Yin-Yang.
• It will then naturally create rain and monsoon seasons.

The Board of the Four Heavenly Kings:

• Observes within the space of Zodiac Sphere 1.
• Identifies any planetary fragments from human warfare that still contain living flora.
• Controls these fragments.
• Scatters them onto the surface of the karmic soil to propagate life.
• Once plant life on this new planet flourishes naturally according to the law of cause and effect of the Earth:
• It is designated as a Reserve Planet.

Within this Zodiac Sphere 1, there are many such reserve planets. When any planet in this Zodiac Sphere 1 is destroyed and turned into space dust within the Triple World due to human warfare, the Board of the Four Heavenly Kings directs a reserve planet to replace it.

People living on a planet nearing destruction who have sufficient wealth may purchase spaceships or flying saucers to transport their families and livestock to this new planet for refuge.

The Board of the Four Heavenly Kings, upon seeing this:

• Uses Yin electromagnetism to attract these spaceships or flying saucers.
• Guides them swiftly to the new planet to become the ancestors of humans and animals.

CHAPTER 15: THE ZEN SECT BUDDHIST PRECEPTS

To ensure the solemnity of practice and maintain order during religious activities, the following internal rules are established:

Rule 1: Buddhists or guests attending activities at a Zen Sect Pagoda must be dressed cleanly and neatly. Short trousers, tank tops, or revealing clothing are not permitted.

Rule 2: Weapons, harmful instruments, explosives, flammable materials, toxic substances, and slogans are not to be brought onto the premises.

Rule 3: Attendees must maintain a respectful attitude toward the Management Board, keep order by refraining from private conversations, and follow the instructions of the Management Board.

Rule 4: Hats, caps, and tinted glasses are not to be worn inside the Zen Sect activity hall. The use of mobile phones, smoking, eating, drinking, and littering are prohibited within the room.

Rule 5: Only inquiries regarding the Zen Sect dharma gate will be addressed; other dharma gates will not be explained.

Rule 6: Debating is not permitted while the Head of the Management Board is answering questions about the Zen Sect.

Rule 7: Profane or indecent language is strictly forbidden within the religious activity hall.

Rule 8: Anyone who violates the above rules may be compelled to leave the Zen Sect activity hall.

CHAPTER 16: THE EARTH WHERE SIX SPECIES COEXIST AND THE MISSION OF EACH SPECIES

I. THE DEITY SPECIES

The World Sovereign Deity is responsible for establishing three major religions:

1. Heavenly Religion (The Way of Heaven):

• Assisting those who wish to live eternally in the Heavenly Realm after death.
• Establishing facilities for prayer and the creation of Yang karmic merit.
• Providing peace of mind for the dreamers in their current lives.
• Upon death, they are welcomed by Supreme God to live eternally in the Kingdom of Heaven.

2. Immortal Religion (The Way of Immortals):

• Assisting those who wish to live in the Immortal Realm, enjoying joy and leisure after death.
• Establishing facilities to gather those who love the Way of Immortals and create Yang karmic merit.
• Providing peace of mind in their current lives.
• Upon death, they enter the Fairyland.

3. Deity Religion (The Way of Deities):

• Assisting those who wish to live in the Deity Realm after death.
• Establishing facilities for followers to offer worship and create Yin karmic merit.
• Providing peace of mind in their current lives.
• Upon death, they become deities.

-o0o-

The National Sovereign Deity of each nation is responsible for:

• Receiving the three major religions established by the World Sovereign Deity so that citizens of their nation may practice according to their preference.

-o0o-

The Regional Sovereign Deity of each nation is responsible for:

• Utilizing the bodies of those who love the supernatural to establish Village Temples, providing a gathering place for locals to care for their community and Fatherland.

-o0o-

The Executive Deities of each nation are responsible for:

• Working according to the assignments given by the Regional Sovereign Deity.

-o0o-

II. THE HUMAN SPECIES

Humans have three missions:

1. Mastering material matter.
2. Utilizing the imagining and greed of the human nature to lead the Buddha-nature (using the human body as a vehicle) through reincarnation on Earth and within the Three Realms.
3. Destroying the Earth according to its cycle: Formation – Stasis – Decay – Destruction!

-o0o-

III. THE HUNGRY GHOST SPECIES

The Hungry Ghost species has four missions:

1. Classifying intermediate bodies.
2. Directing them into clans to live according to the reincarnation of cause and effect they have created.
3. Existing as Wandering Souls:

• Living freely, outside the law of cause and effect of the Earth.
• Doing or saying whatever the wandering soul desires without fear of karmic retribution.

-o0o-

IV. THE ANIMAL SPECIES

The Animal species has two missions:

1. Repaying the debt of cause and effect for those who committed the karma of killing while in human form.
2. Serving as food for other species.

-o0o-

V. THE HELL SPECIES

The Hell species has one mission:

1. Repaying the debt of cause and effect for those who committed grave sins while in human form.

-o0o-

VI. THE PLANT SPECIES

The Plant species has two missions:

1. Repaying the debt of cause and effect for those who committed the karma of deceiving others regarding spiritual matters while in human form.
2. Serving as food for other species.

CHAPTER 17: CAUSE AND EFFECT AND REINCARNATION IN ZEN SECT BUDDHISM

On the surface of this Earth, there is a natural soil layer that creates cause and effect. Therefore, no human or any living creature residing on this Earth can escape this law.

REINCARNATION

Reincarnation: This Earth orbits the sun for exactly 365 days before returning to its original position; thus, it is called reincarnation.

Regarding the path of the cycle of reincarnation, the Earth orbits the sun following the way of the eight directions and four quarters. Every 365 days, it returns exactly to the position of the Yin Ocean Tide Gate of the Reincarnation Operational Center to receive Buddha-natures into this Earth of cause and effect.

Similarly, every 365 days, it returns exactly to the position of the Yang Ocean Tide Gate of the Reincarnation Operational Center, allowing the Buddha-nature carrying a mass of transcendental merit to return to the Buddha Realm.

CHAPTER 18: THE EIGHTFOLD PATH OF ZEN SECT BUDDHISM

The eight paths of reincarnation and liberation:

Path Way 1

Leads the Buddha-nature toward rebirth in the Formless Heaven Realm to enjoy the karma of Yang karmic merit.

The formula consists of two parts:

1. An intensely fierce desire.
2. Creating an abundant amount of Yang karmic merit.

Path Way 2

Leads the Buddha-nature toward rebirth in the Form Heaven Realm to enjoy the karma of Yang karmic merit.

The formula consists of two parts:

1. An intensely fierce desire.
2. Creating an abundant amount of Yang karmic merit.

Path Way 3

Leads the Buddha-nature toward rebirth in the Land of Ultimate Bliss (Sukhavati) to enjoy the karma of Yang karmic merit.

The formula consists of two parts:

1. An intensely fierce desire.
2. Creating an abundant amount of Yang karmic merit.

Path Way 4

Leads the Buddha-nature toward rebirth in the Heavenly Realm of the Four Heavenly Kings to enjoy the karma of Yang karmic merit.

The formula consists of two parts:

1. An intensely fierce desire.
2. Creating an abundant amount of Yang karmic merit.

Path Way 5

Leads the Buddha-nature toward rebirth in the Desire Heaven Realm to enjoy the karma of Yang karmic merit.

The formula consists of two parts:

1. An intensely fierce desire.
2. Creating an abundant amount of Yang karmic merit.

Path Way 6

Leads the Buddha-nature toward rebirth in the Heavenly Realm of the Supreme God to enjoy the karma of Yang karmic merit.

The formula consists of two parts:

1. An intensely fierce desire.
2. Creating an abundant amount of Yang karmic merit.

Path Way 7

Leads the Buddha-nature toward becoming a deity or a wealthy person on this Earth to enjoy the karma of Yin karmic merit.

The formula consists of two parts:

1. An intensely fierce desire.
2. Creating an abundant amount of Yin karmic merit.

Path Way 8

Leads the Buddha-nature to escape the law of cause and effect and reincarnation of this Earth to return to the Buddha Realm.

The formula consists of three parts:

1. An intensely fierce desire.
2. Creating an abundant amount of transcendental merit.
3. Thoroughly memorizing the formula for returning to the Buddha Realm.

CHAPTER 19: OFFERING CHANTS OF ZEN SECT BUDDHISM

OFFERING CHANT I

CHANT FOR THE NINE GENERATIONS OF ANCESTRY

Namo the Teachings Master of the Saha World, Original Teacher Shakyamuni Buddha.

Respectfully to the World-Honored One:

Today, on the anniversary of our Nine Generations of Ancestry, we recite this offering chant. We hope our Nine Generations of Ancestry may receive the profound and wondrous meaning of the Zen Sect dharma gate, which You have transmitted to future generations. We respectfully invite the World-Honored One and the Buddhas of the ten directions to witness:

SUTRA OPENING

The Buddha’s teachings are profound and deep,

Through trillion lives and billion eons, I did seek.

Today, having heard the Master’s guiding word,

The Tathagata’s wondrous meaning is clearly heard.

OFFERING TO THE NINE GENERATIONS OF ANCESTRY

Sincerely, I bow to the Nine Generations of Ancestry,

To repay the debt of birth and upbringing by our elders.

I take refuge in the Buddha and practice Zen,

May the Nine Generations of Ancestry witness with a Zen heart then.

Following the Buddha’s path of compassion and grace,

I cast away all habits foul and base.

Cultivating a gentle and pure virtuous way,

The Zen Sect shall save my parents and the Nine Generations of Ancestry.

Now with offerings present, I sincerely present,

Incense, lamps, flowers, and prayers are sent.

To the spirits of the Nine Generations of Ancestry,

Witness my filial heart and soul’s deep gratulations.

The toil of teaching is as deep as the sea,

The toil of nurturing—none greater could be.

Swallowing bitterness, enduring the tart,

You suffered for me with a patient heart.

Parents’ compassion is as vast as the tide,

Paternal and maternal kin, with love as our guide.

The Nine Generations of Ancestry together we lean,

Through immeasurable lives since time has been.

Nurturing grace is as vast as the main,

Giving me life, like Mount Thai’s high terrain.

I wish to repay such a monumental deed,

How can I fulfill the gratitude I lead?

The Buddha taught: the sea of suffering is vast!

In the Saha world, no refuge will last.

It is because of our attachments and love,

Affections and passions, that sorrow we wove!

Birth and death continue, an endless count,

Sinking in the river of love—a vast amount.

All because the “Ego” is what we hold dear,

Greed, anger, and delusion are always near!

Sinful mistakes we never did cease,

The path of birth and death offers no release.

As a child wishing to save parents and kin,

To repay the Nine Generations of Ancestry for where I have been.

Bringing offerings to the Triple Gem,

With a sincere heart, I pray for them.

May the Nine Generations of Ancestry find,

The Buddha-nature and full merit of the mind.

I wish to repay the debt of your teaching,

Repaying the Nine Generations of Ancestry.

We now make a great and solemn vow:

May the Nine Generations of Ancestry become those who save others now.

Return as humans, leaving worldly hearts behind,

Discarding the mundane and the mortal mind.

Renouncing the “Ego,” only creating transcendental merit,

In this life, with one heart, we shall inherit.

Resolved to create much transcendental merit to return,

To the ancient home for which our souls yearn.

Pure Nirvana is the homeland we see,

The eternal home where we are meant to be.

DEDICATION OF MERIT

The sutra verses I have just recited,

May this transcendental merit in our lives be ignited.

With a loyal heart, we are firmly bound,

To practice Stillness, where no rebirth is found.

The Buddha taught us only to “Stop,”

In a still mind, the cycles of reincarnation drop.

Here at the Zen Sect Buddha Altar,

I pray the Buddha accepts these words—I shall not falter.

We sincerely vow right here and now,

To break the bonds of birth and death, we bow.

The hardships of my life have come to an end,

Thanks to the Buddha, the Zen Sect path You send.

My mind is currently “Empty” and still,

To practice the Zen Sect with one heart and will.

Even if the world is destroyed and gone,

Even if space collapses, my heart carries on.

Thanks to the Buddha, I have stood upright,

Surpassing birth and death into the light.

Oh Buddha, my life is blessed beyond measure!

Today, the cycle of birth and death is ended—my greatest treasure.

Namo the Teachings Master of the Saha World, Original Teacher Shakyamuni Buddha. (3 times)

OFFERING CHANT II

CHANT FOR WANDERING SOULS

(Specifically for Pagodas practicing according to the Zen Sect dharma gate)

Namo the Teachings Master of the Saha World, Original Teacher Shakyamuni Buddha.

Respectfully to the World-Honored One:

We recite this scripture to invite the wandering souls to come and partake in the offerings prepared by our Zen Sect Pagoda [Name of Pagoda]. We respectfully invite the World-Honored One and the Buddhas of the ten directions to witness.

THE OFFERING WORDS

O wandering souls, hear our call!

Come here and partake, one and all.

From the distant fields or the river’s bend,

Come enjoy this porridge and cakes, our friend.

Though your physical bodies are no longer here,

Your habits of eating remain quite near.

The Zen Sect opens with a vow so wide,

Accept these offerings from every side.

Once fed, bow to the Buddha and pray,

That He may wash your worldly form away.

You souls must understand the ultimate cost:

To cause trouble for others is to be karmically lost!

Better to follow the Buddha’s command,

To return to the Buddha Realm, a joyful land.

From every corner where people reside,

To Shakyamuni, the Master, let all souls glide.

Though you may dwell in the mountain’s crest,

To practice Stillness, return to Zen for rest.

Though you may wander in lands far apart,

Shakyamuni witnesses every pure Zen heart.

O wandering souls, do not be distressed,

To resolve to practice Stillness is to be eternally blessed.

Strive with your might, do not forget the way,

To realize the Buddha-nature is the debt you must pay.

Though you may wander in lands far apart,

The Buddha witnesses every pure Stillness in the heart.

Strive to guard your own self with care,

To find your Buddha-nature that has always been there.

Keep this teaching deep within your mind,

The Buddhas will help with a heart so kind.

Practice Stillness without worry or fear,

The Zen Sect unties all sorrow that is near.

Realize the Buddha-nature and end the karmic tie,

The Buddhas’ vow is true and will never die.

To save all species, they never refrain,

Whether in mountains, forests, or the plain.

Listen to the Buddha’s silent word,

For twenty-five centuries, no lie has been heard.

If your great affinity helps you to see,

That you have a Buddha-nature, the Buddha’s witness will be.

Years of suffering and sorrowful plight,

Will naturally vanish into the Land of Light.

Though you currently dwell in the world of men,

To know your Buddha-nature is joy beyond ken.

Even for kings, lords, or officials so high,

When merit ends, into reincarnation they must fly.

Do not crave for places, near or far,

Hear the sutra, understand the Way, where the Zen Sect stars are.

Strive with one heart and a firm decree,

To end this current life and be free.

Realize the Master’s teaching today,

The Buddhas will help and lead you away.

Instantly, the wandering soul’s delusion shall cease,

The Wisdom Eye opens to the Tathagata’s peace.

In this world, there is but one, not two,

The Buddha’s word is vast and eternally true.

Do not be sluggish or indifferent of heart,

Listen and remember each Zen verse part.

Surely you will enjoy a joy of your own,

As the Buddhas lead you to the blissful zone.

From now on, your mourning shall end,

Realizing the Buddha-nature, your joys shall transcend.

For trillion eons, the final end has come,

One step across the river of delusion—you are home.

Shakyamuni clearly points the way back,

To the Buddha Realm, with nothing you lack.

The compassion of Shakyamuni Buddha is bright,

After twenty-five centuries, it appears like daylight.

Remember the long and distant road you’ve trod,

Today is as sacred as the Vulture Peak of God.

Realize your True Nature to repay the grace,

Bow three times as tears of joy stream down your face.

Resolve with one heart, firm and true,

Hear the Buddha’s word; let no greed pursue.

Strive to act with all of your might,

Following the Buddha to escape the dark night.

Resolve this once with a heart so bright,

To receive from the Buddhas a radiant light.

May the spirits now feel a joy so vast,

Resolved to return to the Buddha’s refuge at last.

Realize the teachings of Shakyamuni’s hand,

The Buddhas will welcome you to your homeland.

Thank the Buddha for pointing the way,

Wandering souls, follow Him without delay.

Brush away the worldly debts you’ve known,

Many Buddhas will guide you to the throne.

Instantly, the soul’s delusion shall cease,

Returning to the Buddha Realm in eternal peace.

Namo the Teachings Master of the Saha World, Original Teacher Shakyamuni Buddha.

DEDICATION OF MERIT

The sutra verses I have just recited,

May this transcendental merit for the spirits be ignited.

May the souls strive to guard themselves well,

With the Buddhas’ support, your merit shall swell.

I advise the souls: do not be in despair,

The Buddhas support every word that is there.

I advise the souls: keep your mind still and high,

Your wishes will be granted; the Truth does not lie.

Even if objects change or the stars may shift,

Trust in the Buddhas; their words never drift.

Look upon the Buddha as a Father so dear,

And you shall return to your ancient home, clear.

Namo the Teachings Master of the Saha World, Original Teacher Shakyamuni Buddha. (3 times)

CHANT NUMBER III

CHANT TO ESCORT A ZEN SECT ADEPT BUDDHIST

This chant is used to escort a Zen Adept back to the Buddha Realm since the Mystery Record of the Buddha, transmitted through the Zen Sect lineage, was announced on May 14, 2017.

CHANT TO ESCORT ZEN ADEPT [NAME] TO THE BUDDHA REALM

Namo the Teachings Master of the Saha World, Original Teacher Shakyamuni Buddha!

Respectfully to the World-Honored One:

We, the Management Board of [Name] Zen Sect Pagoda, recite these verses to escort Zen Sect Adept Buddhist [Name], born on [Date], back to the Buddha Realm. We respectfully invite the World-Honored One and the Buddhas of the ten directions to witness.

Before reciting the verses, we perform:

OFFERING OF INCENSE

The smoke of incense drifts across the azure sky,

Utmost in our hearts is a vow of pure and holy tie.

Upon this incense smoke, may the Buddhas reside,

Witnessing the sincerity that we hold inside.

HOMAGE TO THE BUDDHA

I bow to the compassionate Buddha, Savior of the world,

Spreading the Zen path so salvation is unfurled.

The mortal world now knows the way of Zen to stay,

Thanks to the still mind and the light that guides our way.

HOMAGE TO THE DHARMA

I bow to the Dharma, the means of liberation’s grace,

The root of Zen practice from the ancient, holy place.

Many have attained enlightenment with plenty to spare,

For they have recognized their ancient home right there.

HOMAGE TO THE SANGHA

I bow to the Sangha who strictly observe the precepts,

Virtuous monks of simple lives, where no possession intercepts.

Having realized the Truth through their own awakening soul,

Helping others realize the Zen Sect as a whole.

REVERING THE BUDDHA JEWEL

The Buddha is the Supreme Awakened One,

Establishing the Zen path till the work of salvation is done.

Strict laws and sacred prohibitions were decreed,

He is the Guide who points to the path we need.

The mortal world is shrouded in a dark, misty haze,

Knowing not the way to escape the worldly maze.

First, a Superman appeared with a transcending stride,

Rising above the mundane, leaving the world aside.

Here stands a disciple with a longing heart and soul,

Severing worldly ties to make the study whole.

I respectfully offer a heart sincere and true,

To serve the Buddha and the Zen Sect path anew.

REVERING THE DHARMA JEWEL

The Buddha’s Dharma provides the righteous creed,

Following the Zen Sect to learn the Zen we need.

Three robes and one hut, following karmic grace,

The Stillness Dharma Gate reveals words in this space.

The Dharma of liberation from worldly affairs and strife,

To return to the Buddha Realm and a leisurely life.

Living in Stillness with ease and great peace,

Stillness of the Zen Sect opens the path of the mystical gate.

The Dharma teachings are powerful and awake,

Helping beings recover from the stupor they take.

How precious is the profound and wondrous decree,

With all our hearts, we practice Zen sincerely.

REVERING THE SANGHA JEWEL

The Sangha are the monks of a still and pure mind,

Body and soul are empty, leaving worldly dust behind.

Leaving home, severing love, disregarding the self’s hold,

Extinguishing the “Ego” to bring salvation to the fold.

The Sangha are those who execute the Dharma’s way,

Teaching the Zen path throughout the world today.

The mortal world is a fire spreading fast and wide,

The rain of Zen studies pours to quench the fire inside.

The holy Sangha’s merits are infinite and grand,

Saving sentient beings throughout every land.

Indebted to their grace and virtues without end,

We worship and bow, with no will to offend.

OFFERING TO THE TRIPLE GEM

I bow to the Buddha, Dharma, and Sangha—the Triple Gem,

Witness my filial heart as I offer to them.

These offerings come from a righteous and honest source,

Created by our own virtuous and wholesome course.

We now vow with sincerity to present this offering,

May the Higher Beings enjoy and witness our proffering.

We pray that all sentient beings everywhere,

Practice Zen studies and escape the cycle of despair.

The Zen Sect taught by the Buddha brings us great delight,

Joyous because birth and death have ended for us tonight.

With a loyal heart, we are firmly bound,

To practice Stillness, where no rebirth is found.

Currently, we know how to “Stop,”

Not following materialism, reincarnation stops today.

Today, before Your altar, we stand and pray,

We pray the Buddha accepts these words right away.

We sincerely vow right here and now,

The Zen Sect of the Buddha shall be transmitted, we vow.

We vow to sever all karmic ties and bonds,

Practicing Zen studies, where no reincarnation responds.

Today, I am truly joyous and free,

Not following materialism, reincarnation stops for me.

Your Zen Sect dharma gate is what we hold dear,

We respectfully pray for Your witness to be near.

We shall strive to guard and preserve the flame,

May the Zen Sect studies stay with us in Your name.

With a loyal heart, we are firmly bound,

Striving to preserve it so it will always be found.

We swear an oath to one another this day,

The Zen Sect studies shall never fade away.

We worship the true Zen Sect with a heart sincere,

We pray the Buddha accepts our words here.

Namo the Teachings Master of the Saha World, Original Teacher Shakyamuni Buddha!

We recite these verses to escort Zen Adept [Name] back to the Buddha Realm:

In eons past, the Buddha-nature entered here,

Borrowing the four-element body, causing reincarnation’s fear.

Now that the Zen Sect has been publicly proclaimed,

The Zen Adept is the one whose help is named.

In the physical Saha world,

No one escapes the law that holds the chain.

The Zen Adept is the one who lent a hand,

To transmit the Zen Sect of [Pagoda Name] across the land.

Spreading it to every region, far and wide,

Shakyamuni’s source of Zen and Dharma as a guide.

The [Surname] family contributed to the spread,

The Zen Sect is the ultimate meaning the Buddha said.

The Zen Sect spreads across the mountains and the sea,

Many in the Dragon Land attained enlightenment’s key.

The transcendental merit is truly great and grand,

Zen Adept [Name] holds the foremost rank in the land.

We acknowledge the depth of your merit today,

Dedicating this merit to you, Zen Adept [Name].

Leaving the Saha world and its heavy load,

To return to the Buddha Realm, your ancient abode.

The lingering ties of birth and death are gone,

Now at ease and leisure, from dusk until dawn.

Return to the Buddha Realm in peaceful repose,

Your ancient home where leisure and freedom flows.

The physical world of reincarnation’s tide,

Return to the Buddha Realm, where eternal peace will reside.

Within this world of suffering and pain,

There is no peace, only the worldly karmic chain.

The physical world in every myriad way,

Creates cause and effect that one must obey.

To leave birth and death, the time must be right,

Create no cause and effect, and reincarnation takes flight.

The physical world is now left behind,

The path of birth and death is ended for our kind.

Shakyamuni Buddha’s Zen Sect is the key,

Teaching humanity how to be reincarnation-free.

The physical world is always in a flow,

It is the path of birth and death; let its cravings go.

Discard the matters of the world and its strife,

Return to the Buddha Realm for a peaceful, leisure life.

The Zen Sect is spreading everywhere today,

Those seeking liberation must practice the Zen way.

The Zen Sect is now present in the Dragon Land,

Helping people find liberation within this life at hand.

Listen to the teachings the Master has shown,

Detach from materialism, and the way home is known.

The Zen Sect clears away all delusion and haze,

Opening the Buddha-eye to return home from the maze.

Our pure Buddha-nature is what we possess,

Create much transcendental merit for the home we bless.

But we must clearly know the path to go,

Seeing the brilliant radiance—the home that we know.

The Buddha Realm is in a scene of brilliant light,

That Luminous Electromagnetism is a vast and radiant sight.

In the Buddha Realm, the “Three Nothings” are clear:

No sadness, no anger, and no sorrow to fear.

Those living in this world of upheaval and strife,

Wish to return to the Buddha Realm and the ancient life.

Just maintain Stillness from morning until night,

With much transcendental merit, you’ll return to the light.

In the cycle of birth and death’s mundane domain,

Everyone must face death; none can escape the chain.

The physical laws of the mortal realm,

The law of cause and effect traps everyone again.

To leave cause and effect, one must simply “Stop,”

Stop everything, and the reincarnation cycles drop.

These are the words of Shakyamuni Buddha’s creed,

The ultimate meaning and the Zen Sect secret we need.

To return to the Buddha Realm, one must be “None,”

Unattached and unbound by the world under the sun.

The Buddha taught a part of the Zen Sect‘s way,

Living in Stillness is the part we must play.

In the ancient days, Shakyamuni Buddha’s grace,

Taught humanity to escape the reincarnation’s race.

All material things must simply “Stop” and cease,

Stop everything, and reincarnation offers release.

Just maintain Stillness, and it is our very own,

Surpassing materialism to return to the home we’ve known.

The ancient home and the old place are our own,

The Stillness Ocean of Nature is the eternal home we’ve known.

The Eternal Home has no suffering or pain,

Ganges-sand Buddhas live here where eternal joys remain.

The Zen Adept has understood this place,

Returning to the ancient home by Shakyamuni’s grace.

The Management Board of [Pagoda Name] declares:

Shakyamuni points the way to the old home that he shares.

[Name] has now returned to the fold,

To the ancient home, the eternal homeland of old.

Namo the Teachings Master of the Saha World, Original Teacher Shakyamuni Buddha!

Zen Adept [Dharma Name],

Your karmic ties to the mortal world have come to an end.

Return to the Buddha Realm to rest and transcend,

No longer drifting, so your life is filled with joy.

The Buddha taught us to discard the “I” we employ,

For the “I” is the “Ego,” causing reincarnation’s strife.

The Zen Adept practiced the word “Stop” in life,

Stopping everything means birth and death must cease.

In the physical world of competition, there is no peace,

Competing for gains only leads birth and death to stay.

Wandering through the mortal world’s suffering every day,

The physical laws offer no way to depart.

Shakyamuni Buddha’s compassion opened the Zen heart,

After twenty-five centuries, the Zen dharma appears.

The Zen Adept has great affinity through the years,

Assisting in transmitting Shakyamuni’s Zen to all.

Today, leaving the Saha world, answering the call,

Returning to the Buddha Realm, the home of long ago.

The Zen Adept has transcendental merit to show,

Returning to the Buddha Realm, your ancient home indeed.

The Buddha’s Zen Sect teaching is mystical in its seed,

Those with transcendental merit shall return to the light.

The ancient Buddha Realm is the home of human right,

Those with transcendental merit return to Nirvana’s land.

The physical world is unsafe, as you understand,

Like being in a house on fire, where peace is never known.

The Zen Sect teaches to escape the worldly filth we’ve shown,

Returning to the Ocean of Nature, the filth is no more.

The Zen Sect resides within your heart’s very core,

Now you are resolved, with a heart sincere and true.

The Buddhas assist those who preserve the teaching anew,

The Zen Sect dharma gate leads us to be free.

Escaping from the mortal realm and humanity,

Returning to the ancient home, birth and death are through.

Namo the Teachings Master of the Saha World, Original Teacher Shakyamuni Buddha!

(3 times, 3 bells)

BURIAL OF ZEN SECT ADEPT BUDDHIST [NAME]

Namo the Teachings Master of the Saha World, Original Teacher Shakyamuni Buddha!

Respectfully to the World-Honored One:

We recite this scripture for the burial of the four-element body of Zen Sect Adept Buddhist [Name]. We respectfully invite the World-Honored One and the Buddhas of the ten directions to witness.

OPENING GATHA

The Buddha’s teachings are profound and deep,

Through trillion lives and billion eons, I did seek.

Today, having heard the World-Honored One’s word,

The Tathagata’s wondrous meaning is clearly heard.

BURIAL OF THE FOUR-ELEMENT BODY OF ZEN SECT ADEPT BUDDHIST [NAME]

Human life is like a fleeting dream,

A hundred years like a chess game’s shifting scheme.

The universe rotates in a constant sway,

Death is returning, life is staying—the natural way.

Incense, lamps, flowers, and fruits we offer in light,

Requesting the Triple Gem to witness this rite.

Today, let us all together stand,

To escort the soul gently to the Buddha’s land.

Out of benevolence and a heart of grace,

Wishing [Name] to find the Bodhi place.

Leaving the sea of suffering and dark delusion’s night,

Departing the three lower realms for the home of light.

Severing the ties of birth and death’s decree,

Dwelling in Stillness, eternally peaceful and free.

Thus, here are a few words for the soul to hear,

Reminding the old shadow that the parting is near.

Life’s scenes are filled with much sorrow and woe,

The grace of parents is now distant as you go.

Life is like a fleeting, phantom flower’s light,

Kinship of siblings must now fade from your sight.

Life is no different from a passing cloud in the sky,

The love of husband and wife must now say goodbye.

Life is like the bubbles on the water’s face,

No matter the love, you must leave this place.

Life is like the wind that blows fast and free,

Love for children and grandchildren must end, you see.

Life is like the shifting mulberry fields and the sea,

The love of old friends must now divided be.

Life is like the morning dew on the grass,

The bond of relatives must eventually pass.

Life is like a stone that sharpens a blade,

Both are worn away; nothing permanent is made.

Life is like a fire that burns through the oil,

Burning quickly until gone—ending all the toil.

Thinking of life brings much sorrow and grief,

Like a flower blooming today, then withering and brief.

Life is hard to lament or even to sigh,

Like a misty, wild forest under a dark sky.

Because of a life without practice and cultivation,

The path of birth and death brings endless rotation.

Life is like a traveler on a weary road,

Clinging to materialism, a heavy karmic load.

Life is like the blue waters of the deep sea,

Wild winds and rolling waves, as restless as can be.

Life is like a sleeping dream’s illusion,

Like a flash of lightning, an echoing confession.

Life is like a pile of ashes, cold and grey,

Like the crab moving sand on the Eastern Sea’s bay.

Life is like honey smeared on a sword’s sharp edge,

To deceive the heart of a child—a dangerous pledge.

Look closely at life and see it for what it is,

When returning to the underworld, nothing is truly his.

Life is a mass of unions and partings combined,

Changing with time, leaving everything behind.

Once dwelling in a golden palace so grand,

Now leaving the body alone in the wild land.

Once with beautiful eyes and a face so fair,

Now but a heap of decaying flesh lying there.

Once walking, standing, sitting, and lying down,

Now silent like a dry tree stump on the ground.

Once handsome and dressed in fine attire,

Now closing eyes to enter the coffin’s pyre.

Once shaking hands with a friend in a greeting,

Now the path is cut in two—no more meeting.

Once with blankets, mattresses, pillows, and bed,

Now all is abandoned, with sorrows to be said.

Once claiming to be a hero or a king of the land,

Now closing eyes to enter the grave’s cold sand.

Once coming and going, up and down every day,

Now silent like a senseless object cast away.

Once a candidate in the exams of the state,

Now how can one sever and leave through the gate?

Once craving for profit and greedy for fame,

Now but a mound of green grass with a name.

Once traveling through rivers and lakes far and wide,

Now in the vast, dry fields, with nowhere to hide.

Once polishing jade and gold to a shine,

Now but a pile of old bones and skin in decline.

Once dancing, singing, and playing the lute,

Now leaving the village, distant and mute.

Once in a phoenix palanquin and a tower of gold,

Now the waves of the sea are all that you hold.

Once with brothers, sisters, uncles, and aunts,

Now no shadow is seen in the coming and going haunts.

Once with your own husband and children so dear

Now suddenly separated into two paths, far and near.

Once with mother and father, side by side,

Now the shadow has vanished; the sun has gone to hide.

Once with master and servant, lord and man,

Now like water flowing away as fast as it can.

Once with aunts, uncles, and in-laws so near,

Now separated with no hope of drawing dear.

Once welcoming the new and escorting the old,

Now only the mournful grave is all we behold.

Life’s scenes are separated by the demon’s haze,

The Yellow Springs road is what everyone faces in their days.

Within the scenes of the mortal realm,

Whether kings, lords, officials, or commoners at the helm.

Whether wealthy or poor, the end is the same,

Like a lamp when the wick ends—it snuffs out the flame.

Whether the wise or the foolish of mind,

Whether clever or simple, of any shape or kind.

In the end, all disperse into a single mound of earth,

The world’s possessions cannot be taken for what they’re worth.

What is there to cherish or crave with such greed?

Why cling to materialism and the karmic trade of need?

In the end, all must be abandoned and left behind,

Thinking of it brings many sorrows to the mind.

A cry goes out: O Ancestral Soul, do you hear?

The world is a sea today, a mound tomorrow—is it clear?

Awaken and end the intoxication of the heart,

Then the Buddha will come to escort you to depart.

Because during your life in the world of men,

You created transcendental merit again and again.

Now enjoy the peace and the joy of the soul,

Because during your life, you made cultivation your goal.

Thus you are granted the palanquin and the shade,

No longer bound by the prison of the world you made.

Severing the painful birth and death’s decree,

In the Buddha Realm, coming and going so free.

No longer thinking of the world’s affairs or strife,

This transitory mortal world is but a changing life.

If you wish for this today and for all time,

You must create transcendental merit for the sublime.

Know that you must awaken to the Zen mystery’s light,

Quickly step across the river of delusion into the night.

When you leave the world to return to your home,

The Buddha will be right by your side, wherever you roam.

Escorting you back to the realms high above,

To enjoy the lasting Stillness and the Buddha’s love.

A few words of sincere prayer and request we send,

May the Buddhas take the nature back, our friend.

Escape the sea of suffering and the river of delusion’s flow,

Leaving the three lower realms and six paths as you go.

Look and see the lamp’s light clearly and bright,

The Luminous Electromagnetism shines with dazzling light.

We pray to the Buddha with a heart so wide,

With compassion, save the Zen Adept as a guide.

Return to the vast Buddha Realm of the soul,

Which is the ancient home of [Name], making it whole.

Namo the Teachings Master of the Saha World, Original Teacher Shakyamuni Buddha!

PRAYING FOR ZEN ADEPT [NAME]:

With one heart, we pray to the Buddha’s grace,

Praying for the Zen Adept to return to the place.

The Zen Adept dwelt in the Saha world’s domain,

Through many reincarnations, now returning home again.

We pray for the path back to the light,

May the Buddhas of ten directions escort you tonight.

The physical world is lingering and slow,

The Zen Sect has opened; now to the source you go.

We pray always with a heart sincere and true,

May the Zen Adept return to the source and start anew.

We, the Management Board, know how to “Stop,”

The Zen Sect taught us to stop, and the cycles drop.

We respectfully pray to the Tathagata’s hand,

To help [Name] return to the ancient land.

Leaving the dream world to return home at last,

The ancient place is Nirvana, where the shadows are cast.

Pure Nirvana is vast and wide as can be,

Where the Buddhas live in peace and are eternally free.

DEDICATION OF MERIT FOR ZEN ADEPT [NAME]:

The sutra verses I have just recited,

May this transcendental merit for the Zen Adept be ignited.

The Zen Adept’s transcendental merit is vast,

It is the deciding factor to return home at last.

We assist in escorting you on your way,

May Zen Adept [Name] be led to the source today.

We pray always with a heart sincere and true,

May the Buddhas help you return to the source anew.

NAMO THE TEACHINGS MASTER OF THE SAHA WORLD, ORIGINAL TEACHER SHAKYAMUNI BUDDHA! (3 times, 3 bells)

CHAPTER 20: THE SUTRAS OF REPENTANCE AND ENTHRONEMENT IN ZEN SECT BUDDHISM

Consisting of 3 scriptures:

1. Sutra of Personal Repentance.
2. Sutra of Repentance for Slandering the Zen Sect Dharma Door.
3. Sutra of Buddha Enthronement.

SCRIPTURE NO. 1: REPENTANCE

Realizing one’s own pure Buddha-nature is the true repentance in accordance with the Zen Sect of Buddhism.

-o0o-

Namo the Teachings Master of the Saha World, Original Teacher Shakyamuni Buddha!

Respectfully to the World-Honored One,

We recite this scripture to repent for the mistakes and transgressions that we have committed from ancient times until now within this world of humanity. We respectfully invite the World-Honored One and the Buddhas of the ten directions to witness.

SUTRA OPENING GATHA

The Buddha’s teachings are profound and deep,

Through trillion lives and billion eons, I did seek.

Today, having heard the Master’s teaching word,

The Tathagata’s wondrous meaning is clearly heard.

REPENTANCE

Buddha, Dharma, Sangha—the house of salvation,

The sanctuary for the world and every nation.

Those who slander or treat them with disdain,

Sever their own path to rebirth on the pure plane.

Today, your disciple repents with a heart sincere,

Reviewing past transgressions once held dear.

Lingering through many eons, bound and tied,

The mountain of karmic errors has grown high and wide.

My body contains countless flaws and stains,

Actions that followed corrupt and hollow paths for gains.

Perhaps I slandered a monk in days of old,

Or acted with gestures, arrogant and bold.

Or times when I spoke wrongly without a thought,

By habits of mistaken views that I was taught.

Belittling the profound and wondrous Dharma’s core,

The reckless karma of the mouth brings sins of heaven’s lore.

Along with a mind that scorns life and harms living things,

Thinking there are no Buddhas, Saints, or Immortals with wings.

Or perhaps following distorted beliefs and straying apart,

While the path of right faith was forgotten in the heart.

From the beginningless past, sins have piled high,

Now I vow to repent and let old errors die.

Past wrongs I resolve to discipline and mend,

Longing for full wholesome roots so I may return in the end.

REPENTANCE OF THE FIVE SINS

Before the Buddha’s altar, I repent today,

Reviewing all the errors of my former way.

Lingering through eons, bound and tied,

The mountain of karmic errors has grown high and wide.

My body contains countless flaws and stains,

Following the worldly path’s corrupting gains.

Living and eating as the times may decree,

How could I avoid the place of sin and misery?

The first sin: Killing and eating meat,

From childhood until life was complete.

For my sake, my parents made a sacrifice known,

Killing myriad animals, so my body has grown.

I have also created this karma myself,

With many others, assisting for gain or wealth.

Foods sold in markets, throughout the town,

Killing occurs as the money is handed down.

My body has borrowed and created evil karma,

Myriad species died in pain, a tragic drama.

Like a preserved corpse that eternally remains,

The mountain of piled flesh from the past still stains.

Counting one life, then many eons combined,

This body of mine is with sinful errors entwined.

Reflecting deeply, this meat and these bones,

Are made from the meat and bones of myriad groans.

There were times when my heart felt a pitying ache,

Hearing their cries, my conscience would wake.

The bloody bodies, the forms torn apart,

The tragic sight moved the compassion in my heart.

I vow to forgive all beings from now,

To transform my own heart, I solemnly vow.

To follow the sages, a path I shall try,

Using plants and fruits to let my body get by.

But in the mortal realm, so dusty and grey,

How can one keep the heart’s pure vermilion away?

So many tiny sins of killing still appear,

Accidental errors piling up throughout the year.

Now before the Buddha, I come to repent,

May Your great compassion see my true intent.

Repenting to wash away this mundane heart,

I vow to change my actions and make a new start.

The second sin: Greed for wealth and stealing,

Through crooked habits and deceitful dealing.

Perhaps through many eons in a distant place,

Or from childhood’s errors, I fell from grace.

Looking back at this grown body of mine,

There must be times I crossed the moral line.

Taking what others earned through sweat and toil,

Using schemes to nourish my own earthly soil.

The third sin: Sexual misconduct and violation,

Violating the constant path, bringing karma to the station.

A heart that welcomes the new and escorts the old,

How can I avoid the karmic debt untold?

The path of romantic love is drenched in sin,

The way of lust brings heavy errors within.

This sinful body feels a shameful weight,

Piling up like mountains through every eon’s state.

The fourth sin: False speech and deception,

Seeking self-benefit while others suffer the cost.

Weaving flowery words until the truth is lost,

Creating entanglements, a hundredfold of lies.

The habit of double-tongued stabbing from behind,

Causing both sides to blame each other in kind.

Opening the mouth only to bring future woe,

A single demerit brings disasters we cannot know.

The fifth sin: Drunkenness and intoxication,

Violating precepts through a wine-filled nation.

Increasing greed and desire beyond all control,

The more one consumes, the more one loses the soul.

The sickness of anger, I refused to amend,

Flaring up like a forest fire without an end.

In delusion, I could not see clearly or bright,

The world of dreams is a dim and darkened sight.

Five main precepts plus the secondary ones,

Three karmas of the body, speech, and mind’s runs.

The Buddha granted many precepts to keep,

Yet I violated the laws and fell into sleep.

Perhaps unintentionally, I did not see the weight,

Or was too weak to control my heart’s state.

Doing it myself or inciting others to act,

Or rejoicing in evil—a mundane, sinful fact.

From the beginningless past, karmic hindrances grew,

Through countless births, I began life anew.

Each time I took on a physical frame,

I created many sins and karmic ties of shame.

Now with a sincere heart, I vow to repent,

Reviewing past sins so future errors are spent.

Praying for the pure water to be sprinkled within,

So my heart today is cleansed of every sin.

I shall strive from this moment forward in time,

To keep the five precepts, holy and sublime.

Cultivating the three karmas to be purely kind,

The Stillness practice must be perfect in my mind.

Longing for the Buddha’s Realm, the pagoda so grand,

Leaving this world of fleeting phantoms and sand.

I return to learn the practice and the way,

To live as a citizen of the Buddha’s Land for an eternal day.

With my whole heart, I seek the liberation road,

Determined to find the root of the true abode.

Taking refuge in the Triple Gem is the best,

I vow never to treat Your words as a jest.

Having tasted a bit of the Dharma’s true flavor,

I shall remember the Triple Gem’s grace and favor.

Now that my repentance is finally through,

The worldly karma is brushed away and made new.

I pray that the people of the world may awaken,

Receiving the Zen Way, with peace unshaken.

Praying for the Buddha to appear in this place,

Praying for the Triple Gem to help all species with grace.

REPENTANCE OF THE SELF

I bow my head before the Buddha’s shrine,

Repenting from now with a heart that is mine.

In the past, I violated the precepts’ way,

Due to body, speech, and mind in ignorance’s gray.

Creating dark karma for myself to bear,

Killing and harming beings without a care.

Eating or selling them with no limit in sight,

For greed and profit, I forgot the path of right.

Vengeance follows vengeance in the mortal realm,

Sunken in the dark sea, with sorrow at the helm.

Considering humans and animals: what is the pride?

Harm others, and you shall be harmed in the tide.

Then adding the theft of property and wealth,

Taking what others earned through labor and health.

With a greedy mind calculating day and night,

Using schemes and plots to sustain my own light.

Or nourishing relatives both far and near,

Causing others to wail in sorrow and fear.

The grave sin of sexual misconduct is vast,

Through schemes and immoral acts that will last.

Making others’ families fall into a snare,

Losing virtue and reputation, beyond compare.

Bringing shame to parents and words of disgrace,

Dividing husbands and wives from their embrace.

False speech and lies upon the lips reside,

Saying “yes” for “no,” with nowhere to hide.

Fabricating words to stab with a double heart,

Tearing relatives, couples, and brothers apart.

Scolding, cursing, and mocking with disdain,

Sparing no neighbor or kin from the pain.

Speaking useless words that linger and stray,

Wasting precious hours from noon until the day.

Drinking alcohol brings forth a great blight,

Gluttonous and reckless, talking without light.

Staggering in the wind, swaying to and fro,

Falling in dust and ditches, like a madman’s show.

The mind is disturbed, the intellect wears thin,

Many families are ruined by the poison within.

Coveting and greedy for what others possess,

Hoping to seize it with a heart of excess.

A temper of anger that will not subside,

Plotting to harm others with anxiety inside.

In delusion, believing blindly in any word,

Following what is whispered, with the truth unheard.

Not believing in the Buddha-Dharma’s deep grace,

The profound, wondrous essence in every place.

Whether I intentionally violated the vow,

Or accidentally erred in the precepts until now.

Or inciting others to act in a way that is wrong,

Or rejoicing in evil when hearing its song.

Violating the Five Precepts and Ten Good Deeds,

Body, speech, and mind sowed mistaken seeds.

Errors from long-past lives, distant and deep,

To the current life, where mistakes still heap.

Or perhaps because of a habitual wrong view,

Disrespecting the Triple Gem, with no faith in the true.

Thinking that when one dies, all life is through,

The sin of the “View of Annihilation” is heavy and true.

Or the “View of Permanence,” a sin just as deep,

Thinking life and death are but a cycle we keep.

Countless sins beyond what the mind can perceive,

Because of my ignorance, unable to believe.

Thinking others harm me, a thought so unwise,

From a heart that knows not the truth from the lies.

Thus, the True Nature remains far and concealed,

Darkened and unclear, with the errors unhealed.

Having been foolish for such a long time,

Letting circumstances pull me through karma and grime.

Like duckweed tossed by the wind’s blowing might,

Drifting between the sea and the river’s sight.

Seeing my sins piled high like a mountain’s crest,

From the ancient past until this life’s current test.

I sincerely repent from this moment on,

Praying the Triple Gem’s virtue will dawn.

Past sins, whether large or small in their scale,

I vow to sever them all, so my spirit may sail.

With a wholesome heart, I raise my resolve,

To mend my ways and let my errors dissolve.

Focusing on Buddha’s words to clear the soul,

To leave the realm of delusion and reach the goal.

Escaping the cycle of suffering and dark,

Enjoying the peace where Stillness leaves its mark.

From now on, I leave worldly matters behind,

Sowing wholesome seeds with a diligent mind.

Though others may chase after profit and fame,

I vow to keep the path, free from the world’s game.

First, to liberate and deliver myself,

Then to help my kin find the spirit’s true wealth.

Repenting for every sin, error, and stain,

Building wholesome connections through joy and pain.

I dedicate this result and this merit I’ve won,

To my relatives here, so that they may be one.

Along with relatives in lands far and wide,

Whether passed away or still on this side.

Sentient beings of the Three Realms and Four Kinds,

With or without thought, in all of their minds.

Hearing these words of sincere, humble plea,

Please gather quickly to receive this decree.

For those who are unaware or do not know,

May the Heavenly Beings let the message flow.

May all receive and enjoy this share in common,

Severing sins, escaping disasters that summon.

I pray for the Sangha’s virtue and might,

To attain the Holy Fruit and spread the light.

May the Buddha-Dharma flourish and stay,

Bringing blessings to the world, forever and a day.

REPENTANCE TO THE TEN DIRECTIONS

I pray to the Buddhas of the ten directions’ sphere,

Within this world, may Your compassion draw near.

Sins of this life and past lives have piled high,

From beginningless birth and death, karmic debts lie.

Sins I created or showed others how to do,

Sins of rejoicing when evil was in view.

Properties of the Pagoda or monks everywhere,

Taking, inciting, or rejoicing without a care.

The five “Incessant Sins” I committed on my own,

Or rejoiced and urged others until they were sown.

The ten unwholesome deeds I have personally done,

Or incited and rejoiced in them, one by one.

Whether revealed or hidden, these sins of old,

Deserve falling to Wandering Souls or the animal fold.

Hell, evil beasts, or punishments most severe,

Borderlands, evil views, or a lowly person’s sphere.

All these sins I now sincerely repent,

May the Buddha witness my heart’s true intent.

Sincerely kneeling before the World-Honored One,

Disclosing the source of all wrongs I have done.

In past lives, this life, or any other state,

I have kept the pure Precepts and guarded my fate.

Practicing charity and giving with a constant hand,

Or saving a morsel of rice for the birds of the land.

Or if pure conduct and wholesome roots were there,

Protecting all beings with a heart of care.

Sowing the seeds of Bodhi’s wholesome root,

Letting the wondrous wisdom bear its fruit.

These wholesome roots, immeasurable and vast,

I dedicate them to Bodhi until the very last.

I vow to return to the source, clear and true,

Following the Buddhas of three times, starting anew.

Mistakes of the past are now fully repented,

With many wholesome blessings, my heart is contented.

Sincerely honoring the Buddha with great merit told,

Wishing to become a Bodhisattva to save the world.

Buddhas of the past, the future, and the now,

Among all sentient beings, the Supreme King, I bow.

The ocean of transcendental merit is beyond any bound,

Now I take refuge and offer with devotion profound.

Throughout all worlds of the ten directions’ space,

Kings of the Dharma in three times, full of grace.

With pure mouth and mind, I offer my praise,

Sincerely bowing to the ten directions for all my days.

By Samantabhadra’s power and vows of great might,

Before the Tathagata, I manifest my true light.

Each body appearing in infinite forms to see,

Each body bowing to as many Buddhas as can be.

Within a speck of dust, Buddhas like Ganges’ sand,

Everywhere, Bodhisattvas gather across the land.

In the dust of the Dharma Realm, countless and deep,

I believe Buddhas are everywhere, the promise they keep.

An ocean of sounds across the heavens shall rise,

Wondrous words praising, reaching the skies.

Through eons to come, let the melody be,

Praising the transcendental merit, vast as the sea.

Beautiful garlands of flowers, fragrant and bright,

Parasols, banners, music, and incense of light.

Adorned with the finest things wisdom can bring,

I offer to the Buddhas of three times, the King.

Supreme robes and supreme incense of the best,

Torches, powders, and perfumes to stand the test.

Offerings piled high like a mountain’s crest,

I offer to the Buddha with faith in my chest.

My heart opens wide, profound and immense,

With firm faith in the Buddhas of three times, intense.

Relying on Samantabhadra’s vows, holy and grand,

I offer to the Buddha with faith across the land.

All evil karma created in the time before,

Greed, anger, and delusion sowed the seeds of war.

Through speech, through mind, and through the frame,

Now I repent all at once, clearing my name.

The Two Vehicles’ practitioners, both high and low,

Sentient beings and those who the ten directions know.

Tathagatas, Bodhisattvas, and every holy rank,

For all their transcendental merit, it is them I thank.

Lamps of the ten directions, the Buddha-Jewel bright,

When first attaining Bodhi and the Great Light.

Now I sincerely invite You to return and stay,

To turn the Supreme, Wondrous Wheel of Bodhi today.

If the Buddha wishes to enter Nirvana’s peace,

I sincerely and earnestly pray for the lease.

I beg the Buddha to remain in this mortal sphere,

To bring benefit and joy to all beings here.

Bowing, praising, and offering merit to the Wise,

Turning the Dharma Wheel in this world to arise.

Rejoicing in repentance and wholesome roots sown,

I dedicate this to the sentient beings of the Sangha zone.

Wishing for transcendental merit and victories untold,

Dedicating to the vast Dharma Realm, brave and bold.

Praising the Buddha, the Dharma, and the Sangha’s way,

The Samadhi Seal harmonizes the mundane and the true today.

The ocean of transcendental merit is immeasurably wide,

I dedicate it all to those on the other side.

For those with sins of mouth, body, or mind,

Who slandered the Right Dharma and were lost and blind.

May all the karmic hindrances created that way,

Be utterly extinguished without a trace today.

May the bright wisdom be full and complete,

Saving beings without retreat, a heart that won’t defeat.

Even if the void of the world comes to an end,

Even if sentient beings’ sins and sorrows transcend.

The merit I dedicate to every land and shore,

Is like the infinite Dharma, forevermore.

Namo the Teachings Master of the Saha World, Original Teacher Shakyamuni Buddha!(3 times)

SCRIPTURE NO. 2: REPENTANCE FOR ACCIDENTALLY SLANDERING THE ZEN SECT DHARMA GATE

The Zen Sect Dharma Gate appears only once every ten thousand years, when a Buddha manifests in the world to guide the Buddha-nature, which has borrowed a human body and human nature, to return to the Buddha Realm. However, it is only popularized for a short time before disappearing.

This Dharma Gate is protected by the Vajra Deity. One may choose not to practice it, but if anyone accidentally slanders or belittles this Zen Sect Dharma Gate, the Vajra Deity will use the Vajra Pestle to strike the sound of that slander back upon them. If it strikes the heart, they will die instantly; if it strikes other parts of the body, they will suffer from illnesses that are difficult to escape.

If one is fortunate enough to find this repentance scripture and sincerely repents within thirty days, they may have a chance to escape the illness. If it is delayed, death is certain.

THE REPENTANCE SCRIPTURE IS AS FOLLOWS:

Namo the Teachings Master of the Saha World, Original Teacher Shakyamuni Buddha!

Respectfully to the World-Honored One,

My name is: [Name] Age: [Age] Residing at: No. [House Number], [Street Name]

I am living in this world of cause and effect and reincarnation on this Earth. Because I utilized the imaginings, greed, and attachments of the human nature, I slandered this Dharma Gate of liberation. Consequently, the Vajra Deity used the Vajra Pestle to strike the sound of my slander back upon me, causing my illness. Today, I sincerely feel remorse and repent; I respectfully invite the World-Honored One and the Buddhas of the ten directions to witness my heart.

Namo the Teachings Master of the Saha World, Original Teacher Shakyamuni Buddha!

Before reciting the Repentance Scripture, I would like to:

INCENSE OFFERING

The scent of incense fills the azure sky,

My original wholesome vow, pure and high.

Upon this smoke, the living Buddhas descend,

Witnessing my sincere repentance as I bend.

HOMAGE TO THE BUDDHA

I bow to the Buddha, compassionate Savior of the world,

Who brought Pure Zen so our salvation could be unfurled.

We were ignorant and did not know the way,

Refusing to practice, we slandered the Dharma each day.

That slander has now returned to its source,

Making my body heavy with illness and remorse. O Buddha!

Today I finally know the Zen way,

Pure Zen is the liberation that saves my life today.

I repent and vow no more to disdain,

The golden words the Buddha spoke to ease our pain.

Now I solemnly vow and sincerely swear,

To practice the Zen teachings You left in our care.

From now on, with a heart as firm as gold,

I follow Zen to escape the cycle, brave and bold.

I pray the Buddha witnesses my sincere heart,

Realizing the word “Stop” is a wondrous art.

I respectfully bow to You, O Buddha, Divine,

Bestow Pure Zen Stillness into this body of mine.

Break the dark energy of the Vajra Pestle’s blow,

So my illness heals; this debt of gratitude I shall owe.

I vow to follow the Zen Sect path alone,

To keep the mind Still and end the cycle unknown.

Listening to the Buddha, I practice the word “Stop,”

I “Stop” everything, and the wheels of rebirth drop.

With a sincere heart, I vow to follow the lead,

Of Pure Zen practice, from reincarnation freed.

Listening to the Buddha, I practice the word “Cease,”

“Cease” all things so reincarnation grants me peace.

From now on, I vow never to belittle again,

The Zen teachings, so I may practice and mend.

I respectfully bow to the Sacred Buddha on high,

Witness my vow to practice Zen until the day I die.

Hoping to awaken to these words so profound,

Realizing my Buddha-nature, where peace is found.

Though I may face hardships or a life of toil,

I am one-hearted in Shakyamuni’s Zen soil.

The Zen Sect is the path the Buddha did show,

The way of enlightenment, the road home we know.

The Zen Sect is the path the Buddha taught to roam,

Returning to the Ocean of Nature, returning Home.

The Tathagata looks down with compassion and grace,

Pitying humanity as they seek to leave this place.

Human nature, because of clinging to the “Self,”

Claims to be superior, seeking ego and wealth.

Utilizing the human “imaginings” to deceive,

Speaking nonsense so that others might believe.

Claiming that Shakyamuni Buddha’s sacred light,

Teaching the Zen path, is but a “demon’s” sight.

Together they act arrogant, mocking with a sneer:

“Gautama’s teaching of the Way is laughable to hear!

Practicing Zen without using effort or force,

Is a madman’s Zen in this world’s mundane course!”

“Do not go near them!” they warn with a cry,

“Lest you all go mad by the Pure Zen you try!”

All those around began to scatter and flee,

Until only a few remained for the world to see.

The Vajra Deity saw them mock and disdain,

Raised the Pestle to block and strike back the stain.

The sound of slander returned from whence it came,

Returning to the source, to my very own frame.

My body trembles, a shiver through my skin,

Feeling uneasy and overwhelmed by the pain within.

The Buddha asked: “Do you know the reason why?

Because you insulted Zen, the path where none die.”

“I taught Pure Zen clearly, for all to behold,

Only for those who wish for liberation to be told.

If you wish to slander, let no words be heard,

Walking away is natural; reincarnation is the word.”

“Reincarnation moves through the heavens of the mundane,

Until you are weary, then this Zen you shall gain.

Whoever violates this shall immediately find,

The Repentance Scripture to bring peace to the mind.”

“I now teach very clearly and plain,

To reach enlightenment, Pure Zen is the lane.

Competitive striving in the physical realm of strife,

Only leads to birth and death following your life.”

“Dragging you through the dusty world of woe,

Where the sorrow of the mortal dust will never let go.

I teach one phrase of Pure Zen to be sent:

One word—‘Stop, End’—and the cycle is spent.”

Namo the Teachings Master of the Saha World, Original Teacher Shakyamuni Buddha! Please witness for me. (3 times, 3 bells)

I DISCLOSE MY WORDS OF REPENTANCE

The Buddha’s teachings are profound and deep,

Through trillion lives and billion eons, I did seek.

Today, having heard the Master’s teaching word,

The Tathagata’s wondrous meaning is clearly heard.

GATHA OF REPENTANCE FOR SLANDERING THE ZEN SECT DHARMA GATE

I bow my head to the Buddha, Divine and True,

Repenting from now, with a heart made anew.

Before, I spoke words that were reckless and vain,

Saying Pure Zen was madness, a foolish stain!

“Whoever practices Zen Sect will go insane!”

Thus the force struck back, bringing me pain.

The Vajra Deity returned my words to me,

Filling my heart with illness and deep misery.

The Zen Sect is a Dharma wondrous and rare,

Yet in my ignorance, I slandered it there.

The Vajra Deity struck back the words I tossed,

Into my very vitals, where the light was lost.

My body feels it clearly, the weight and the blow,

The strength of the return, I have come to know.

My body has realized and heard the sound,

Like someone striking me, with chills all around.

The Vajra Deity protects the Zen time and space,

Striking back the mockery of the human race.

The Buddha warned: “Do not slander the Zen Sect,

Or be struck and sent to the underworld to reflect!”

Choosing not to practice, yet mocking with pride,

The physical laws bring illness you cannot hide.

The Buddha taught one word in the Zen Sect lore,

To escape birth and death—yet I ignored the core.

Ignoring the truth, while speaking in rhyme,

Slandering Zen while following the world of crime.

The Buddha taught that Zen does not require a plea,

No bowing or praying to be eternally free.

Those in the material world compete and strive,

Not wanting liberation, they keep the slander alive.

The Tathagata only delivers those who are rare,

Who wish for liberation and learn this Zen with care.

“I teach Pure Zen in this very way:

Only Stillness is needed to end the cycle today.

I have spoken of Pure Zen‘s liberating light,

Do not avoid practice and then mock what is right!”

The Vajra Deity strikes back the mocking breath,

Sending that person to the deep hell of death.

Whoever knows this should quickly pray and plea,

For the Tathagata to spread Zen and set them free.

The slanderer repents and worries with fear,

Daring not to repeat it, holding Zen dear.

Helping many others to practice Zen as well,

One word of Pure Zen is the exit from hell.

Transcending the material world of Saha,

Returning to the Buddha Realm, far from rebirth’s law.

Pure Zen, one word is simply: “Cease.”

Practice just this word, and reincarnation shall decrease.

Pure Zen is precious; hold onto it fast,

If you cannot follow, reincarnation will last.

Once the Pure Zen has vanished from sight,

One must wait ten thousand eons for the word’s light.

A human life in the Saha world’s domain,

Why are you not afraid? Why stay in the pain?

The Tathagata only taught the word: “Stop.”

Can you not practice one word so the cycles drop?

Why keep plunging headfirst into the deep,

Into the material world where birth and death sleep?

The Tathagata has taught very clearly and plain,

Yet you do not seek to learn, chasing money and gain.

Money is the shackle, the chain that will bind,

Dragging you through suffering while joy fills your mind.

I teach one word, and that word is “Stop.”

It is so very simple; can you not make it “Stop”?

Competing and debating to see who is high,

No matter how high, in the dust you shall lie.

The mortal realm is the place of disaster and woe,

Why crave to stay there and let the cycles grow?

You must all strive to make it “Stop,”

The Tathagata helps those who let the world drop.

Awakening to your nature in Zen is to hear,

To hear in Stillness is Nirvana drawing near.

The eyes see all things, clearly and bright,

Clearly seeing the True Nature in the light.

Humans only fight for the sound of being “best,”

But what is the use of being better than the rest?

The Tathagata teaches to “Let go”—and for what?

To not be entangled, returning to the Source’s spot.

Returning to the Source of Stillness evermore,

Helping others liberate through the multi-body door.

Whether the multi-bodies are far or are near,

Returning to the Ocean of Nature, there is nothing to fear.

The Tathagata teaches Zen—and for what?

To help people liberate from the reincarnation plot.

Practicing Zen is as simple as that,

If you cannot, for eons you’ll stay where you’re at.

Walking through the world, wandering on and on,

Wandering in suffering—why crave to be drawn?

Wandering everywhere in the mortal realm‘s dust,

Wandering without end, with a craving and lust.

The Zen Sect teaches to leave the mundane way,

To return to the Ocean of Nature and be a Buddha today.

The Buddhas of ten directions all say: “Cease.”

The Tathagata teaches the ancient Buddhas’ peace.

Humans are lost because they “Crave” and they “Like,”

Craving material things, they stay on the cycle’s hike.

Because of craving, they suffer for ages untold,

Suffering forever because of the “Crave” they hold.

Listen to my teachings from morning until night,

Only Stillness is needed to escape into the light.

Escaping the body, leaving the mortal realm behind,

Becoming a Buddha, bringing peace to the mind.

The Buddha Realm has only one path to be found,

Returning to the Old Home, where eternal peace is bound.

Namo the Teachings Master of the Saha World, Original Teacher Shakyamuni Buddha! I sincerely repent to the World-Honored One and the Buddhas of the ten directions. (3 times, 3 bells)

SCRIPTURE NO. 3: THE SUTRA OF ZEN SECT BUDDHA ENTHRONEMENT

(Composed by Patriarch Ashvaghosha; collected and rewritten by author Nguyễn Nhân).

Namo the Teachings Master of the Saha World, Original Teacher Shakyamuni Buddha!

Respectfully to the World-Honored One,

Today, we perform the Enthronement ceremony for You, my Lord. We respectfully invite the World-Honored One to return and reside here, so that we may have a place to prostrate, practice, and cultivate. We respectfully invite the World-Honored One and the Buddhas of the ten directions to witness.

First, we would like to perform the:

INCENSE OFFERING

The scent of incense fills the azure sky,

My original wholesome vow, pure and high.

Upon this smoke, I pray the Buddha will descend,

Witnessing the sincere heart of Your disciple, as I bend.

BUDDHA ENTHRONEMENT

The Enthronement of the Buddha’s golden frame,

At this sacred ground, a place of honored name.

We offer all our souls with devotion true,

Praying the World-Honored One to witness what we do.

We, the followers, cultivate the root of grace,

With one sincere heart, we built this holy space.

The Zen Sect Triple Gem, majestic and grand,

To provide a place for practice throughout the land.

With a Zen heart, we pray to welcome and invite,

Your golden form to reside here in our sight.

Surrounded by the fourfold assembly’s grace,

One-heartedly we prostrate to my Lord, the Original Teacher, in this place.

Thirty-two major marks and eighty beauties fine,

Full of talents and mystical powers divine.

Throughout all things and sentient beings’ soul,

We praise and laud the World-Honored One’s role.

In the Three Realms, none can ever compare,

With wisdom and virtue so perfect and rare.

The Buddha is the torch of Luminous Electromagnetism‘s light,

We follow the traces of Your path, shining bright.

May the great compassion of the Triple Gem stay,

To witness the sincere devotion we offer today.

Praying that the Triple Gem will eternally remain,

As we rely on You to sow the seeds of karmic merit’s gain.

Namo the Teachings Master of the Saha World, Original Teacher Shakyamuni Buddha! (3 times)

HOMAGE TO THE BUDDHA

I prostrate to the Buddha, compassionate Savior of all,

Spreading the Zen Sect to answer the beings’ call.

Through the mortal realm, the path of Zen is known,

With a mind of Stillness, the guiding light is shown.

HOMAGE TO THE DHARMA

I prostrate to the Dharma, the method to be free,

The root of Zen practice from ancient history.

Countless beings have reached enlightenment’s shore,

By realizing their Old Home from the time before.

HOMAGE TO THE SANGHA

I prostrate to the Sangha, who strictly keep the vow,

Whose noble conduct possesses nothing even now.

Three robes, one hut, following where they go,

In the Stillness Dharma, diligent Zen they show.

REVERING THE BUDDHA JEWEL

The Buddha is the Supreme Awakened One,

Founding the Zen Sect so salvation could be won.

Strict laws and precepts were granted by His hand,

As the Guide who clearly points the path across the land.

This earthly realm is shrouded in a darkened gloom,

Where can one find the path to escape the worldly tomb?

At first, a Superhuman Being of a noble birth,

Transcended the mundane and left the ways of earth.

Here are the disciples, longing for the way,

Severing worldly ties to study and obey.

Respectfully offering a heart of pure intent,

To serve the Buddha and the Zen so eminent.

REVERING THE DHARMA JEWEL

The Buddha’s Dharma is the truth in every part,

Following the Zen Sect to learn the Zen of heart.

Three robes, one hut, following the karmic flow,

The Stillness Dharma is for those with affinity to know.

The Dharma of Liberation from worldly affairs,

To return to the Buddha Realm, free from all cares.

Living in Stillness with ease and lasting grace,

Zen Sect Stillness opens the gate of the mystical place.

The Dharma’s teachings, powerful and waking,

Help all beings stop the slumber and the aching.

How precious is the profound, wondrous law,

We sincerely practice Zen with hearts of holy awe.

REVERING THE SANGHA JEWEL

The Sangha are the monks of Stillness and peace,

With minds and bodies empty, where worldly dusts cease.

Leaving home and severing love, with bodies light,

Eliminating the “Self” to lead others to the light.

The Sangha are the ones who carry out the Way,

Teaching the Zen Sect throughout the world today.

In the mortal world, where fires of passion spread,

The Zen rain pours down until the flames are dead.

The Holy Sangha’s transcendental merit is vast,

Saving sentient beings while their efforts last.

Grateful for their virtue, boundless as the sea,

We serve and revere them with constant loyalty.

CELEBRATING THE RIGHT DHARMA

The lamp of Right Dharma shines brightly today,

Like the morning sun lighting the Eastern way.

All of humanity wakes from a slumbering dream,

Looking afar with joy at the radiant beam.

Joyful to see the Zen Sect’s restoration,

Hidden for so long from every nation.

Now it shines clearly to the four directions wide,

With a sweet fragrance and fame that cannot hide.

Thanks to the Master who passed the teachings down,

Following the Zen Sect to wear the wisdom’s crown.

Uprooting the very source of sorrow and pain,

No longer confused, only Zen shall remain.

Pure Zen Stillness is the place of peaceful rest,

One in Stillness differs from the worldly guest.

Living within a spiritual realm of their own,

Cultivating the mind, leaving the flesh unknown.

Borrowing the Four Elements to save those in woe,

Giving the world a place of refuge to go.

People take care and offer with their hand,

Building the future path across the land.

Three frugal vegetarian meals a day,

Walking according to karmic conditions on the way.

The Wondrous Dharma of Stillness advises all,

Holding high the Zen mirror so none shall fall.

As for the dwelling, leisurely and free,

A simple thatched hut or beneath a tree.

Shelter from the sun and the rain is enough,

No need for beauty or colorful stuff.

As for clothing, enough to cover the frame,

No vanity, no luxury, no worldly name.

A patched robe, gentle and weathered by time,

Like a cloud carrying a guest through the Saha clime.

The conduct of Stillness follows the Buddha’s way,

Living in harmony with all beings today.

Not limited to society or the family’s line,

No distinction of species, sentient or non-sentient sign.

The liberated person severs worldly affairs,

Joining the group of Stillness travelers in pairs.

Pure Zen is what the Buddha did maintain,

Teaching the gate of Stillness for the Tathagata’s gain.

The Dharma of Wisdom, eloquent and bright,

Learning and teaching to bring others light.

Right within the learning and the practice shown,

Many reach Stillness, with all powers known.

Pure Zen Stillness is profound and supreme,

Attaining it is to understand the Heavenly Scheme.

Predicting what is hidden, beyond a common doubt,

Helping all people through what Pure Zen is about.

The forest of the mortal realm is dark and dim,

Those who enter lose the way out to the rim.

Born, then growing, then aging in their stride,

Then sick, then dying, as the life slips aside.

Then following karma to reincarnate again,

Born with a body, acting the same role of pain.

The wheel of the Four Sufferings spins around,

Birth, aging, sickness, death—in the cycle they are bound.

Worldly people keep creating karma’s chain,

To suffer through eons of sinking and pain.

In their actions, they remain heedless and blind,

Unaware of the pitfalls they leave behind.

Who is the one who loves and guides the way,

Showing the certain path so none shall stray?

Crossing the forest of danger and fear,

Escaping the drifting fate, as the Home draws near.

Behold the Right Bodhi Path, shining so bright,

The Zen practitioner carves the path of light.

The practitioner of Stillness is extraordinary and grand,

Like a bright torch lighting the way across the land.

The Zen teacher puts effort into the guide,

With kind words of Zen, reminding with pride.

Letting people know the path to cultivate the soul,

Leading them to Stillness, away from sin’s control.

O the mortal realm, so fortunate and blessed,

After thousands of years, finding the Zen test.

Breaking the state of those who are insane!

The practice of Stillness is the lamp’s bright rain.

Pure Zen Stillness is a golden light so bold,

Many lamps shining for all to behold.

Everywhere, humanity rejoices with a cheer,

Celebrating the Pure Zen restoration year.

GRATITUDE TO THE BUDDHA

I bow my head before the Buddha of gold,

Celebrating the Zen at this sacred ground, behold.

On high, my Lord resides in peaceful rest,

The Supreme Being, above the world’s best.

His radiant marks are boundless and bright,

Sown through many lives to create this light.

The past endeavors shall never be cast away,

On the mortal path, He leads to the wholesome way.

Starting from asceticism to practice His Zen,

Establishing the teachings found by Himself then.

Passing down the Right Dharma of Shakyamuni’s grace,

Twenty-five centuries have now blurred its face.

Among current practitioners, how many remain,

Who follow the Dharma the Tathagata did ordain?

Where is the one who sees the affinity clear,

To practice Pure Zen and leave the worldly sphere?

Monks and laity are divided by their role,

The monk owns nothing, with a frugal soul.

Three robes, one hut, and a body so light,

Free from worldly matters, with a mind of bright.

Now, the Zen has descended once more,

The Zen Sect Dharma Gate is on Vietnam’s shore.

Opening the Southern Zen for all to see,

Those who receive it, from the mundane are free.

The Zen Sect holds no anger or resentment in mind,

Whoever receives it is the most virtuous of their kind.

The Zen Sect world is free from all sorrow and pain,

No longer craving for power, profit, or gain.

Each person has a simple thatched hut to reside,

Traveling everywhere, with no worldly pride.

Choosing words of truth to deliver the soul,

Eating at noon, then preaching the scripture’s goal.

In the deep of night, all is silent and Still,

Until one receives the mystical Zen and its will.

Helping those with affinity to reach the light,

Finding many ways to teach Zen with all their might.

Spreading the Zen teachings both far and near,

Only the Zen Gate makes the suffering disappear.

Those who are miserable and lost in the fray,

Receiving the Zen Gate, from the cycle they stay.

Thus, my Lord, the Buddha, taught the word “Stop,”

Rejoicing in Stillness, letting the sadness drop.

Pure Zen does not speak of “right” or of “wrong,”

Nor of matters of grief that have lasted too long.

But it speaks of Pure Zen where nothing is sought,

No visualization, no imagining, no seeking is brought.

Only the need for Stillness throughout the day,

The mind glows of itself, Nirvana in every way.

This is what the Buddha taught clearly and plain,

In the Lotus Sutra, transcending all pain.

Long ago, in Shakyamuni’s mystery record told,

After twenty-five centuries, in the “Land of the Dragon” it would unfold.

Opening a realm of the Zen Sect so wide,

Helping many reach enlightenment with no place to hide.

The Pure Zen Stillness is supreme and high,

Whoever receives it is a sage in the eye.

To receive it is to end all sorrow and grief,

Meaning one receives the Zen Gate’s relief.

The Buddha spoke of this place and this time:

Twenty-five centuries later, the “Universal Zen” shall climb.

We have now found the affinity and grace,

To receive Shakyamuni’s Zen source in this place.

For those who wish to receive it deep and true,

I shall point to the mystical source for you.

The inquirer shall immediately realize and see,

Knowing the source of Shakyamuni’s Zen decree.

Living with one’s own Stillness so pure,

Surely, the escape from reincarnation is secure.

VOWING TO LIVE WITH THE BUDDHAS OF THE TEN DIRECTIONS

I prostrate to the Great Heroic One,

My Lord, whose liberation from worldly ties is won.

The world in which I live is upside down,

With so much grief and sorrow in which I drown.

The mortal garment is what I have worn,

I know not when these worldly debts will be torn.

I am like a child who has left his home behind,

The more I walk, the more lost and far I find.

Lonely and abandoned on the path of life,

There are vacant caves and wild forests of strife.

Where tigers and wolves lurk and wait to spring,

My mind is terrified, crying from the horror they bring.

Flickering shadows of ghosts and demons appear,

My heart beats fast with a prayer offered in fear.

The deeper I walk into the forest of the world,

The more horror and anxiety are unfurled.

Facing this scene of terror and of dread,

I feel so small and cold with the path ahead.

The road to the Buddha Realm is far away,

While the road to the mortal realm is heartbreak today!

Stepping into this realm of sorrow and grief,

A thousand tragedies cling to me without relief.

Shadowy figures surround me on every side!

I know not what sin my eyes have to hide.

I am weary of this life of exile and pain,

Pitying my lonely fate in this tangled chain.

Bewildered in the midst of this forest of delusion,

No one shows the way home to end this confusion.

The memories of my innocence are no longer there,

While obstacles and disasters wear my soul bare.

At the same time, many people around my side,

Invite me into the karma of rebirth’s tide!

Once the karmic bond is tied and bound,

With name recorded and soul sent, what can be found?

A heavy dream through many lives does creep,

The more I wander, the more in delusion I sleep!

Forever busy building a dream-palace high,

In this illusory scene as the eons pass by.

The lotus flowers have bloomed and then decayed,

My True Nature is lost, with only ignorance displayed!

The mortal realm for eons has made me a slave,

With ties of affection and nets of love that crave.

Afflictions and material things bind me tight,

Houses imprison me, and food is a daily fight.

Wailing in the throes of a painful, dying breath,

Evil spirits and demons haunt the realm of death.

I must endure this miserable, frail frame,

Then the agony of death tears at my name.

My heart is filled with a lingering regret,

For letting my Divine Nature be stained by the net.

Having accidentally carried this body of clay,

I realize the hundred sufferings of the worldly way.

Weary of this scene of sorrow and of pain,

Many times I wish to find the path to break the chain.

Alas! I am stuck firmly to this mortal sphere,

It is not easy to unbind and let it all clear.

Karmic conditions refuse to let me go,

My strength is too weak for the worldly laws I know.

In the life of the mortal realm, a sea of woe,

I am drowning and gasping, struggling as I go.

I prostrate to the Great Heroic One, I pray,

My Lord, whose liberation from worldly ties led the way.

With compassion infinite, boundless, and deep,

Save me from this exile where the karmic debts heap.

I prostrate to you, my lord, for the truth that i reap!

REMEMBERING THE BUDDHA’S GRATITUDE

While life is spent in eons of sin and strife,

I walk a separate path, a noble life.

The Zen Sect is so precious and so grand,

Refining myself while helping others in the land.

The path of liberation leads from the forest deep,

Guiding each other where the steady paces keep.

The trail is ready, a worn and proven way,

But who remembers the One who cleared it, pray?

The Buddha, all-powerful and all-knowing One,

Born in the world, yet like the world He is none.

Watching the turning of the worldly tide,

He felt for all beings with no place to hide.

He longed to find a way to heal and save,

Testing the Dharma gates, a soul so brave.

Plunging Himself into the mountains high,

Leaving the jade palaces and the throne to sigh.

Paternal love was severed with a mighty blow,

The bond of spouse was cut with a courageous show.

Transcending the walls of common moral ties,

To open the path where salvation clearly lies.

The early days were filled with toil and pain,

Walking through trials again and again.

Testing all doctrines, the low and the high,

Many times searching, yet the truth was not nigh.

Slowly and deeply, He thought it through once more,

Perhaps the Path lies at our very inner core.

Surely through Stillness, the mind can find the key,

Sitting in the lotus pose, practicing to be free.

Six full years of asceticism He spent,

With a body of bones, thin and nearly bent.

Stained by the sun, the rain, the wind, and dew,

Weakening until one day His breath barely drew.

Suddenly awakening, He clearly saw the light,

If the body fails, how can the Path reach its height?

With a vast vow to save the world from its woe,

If the frame is exhausted, how can the great task go?

Thinking it through, He ceased the body’s strain,

Deciding on simple food to ease the pain.

One modest meal at noon each single day,

Enough to sustain life and refine the mind’s way.

The robes He wore for years were torn and old,

Picking up rags to patch against the cold.

Searching for every scrap to stitch and sew,

A patched robe to cover the body, row by row.

Then step by step, onto the liberation’s street,

With a begging bowl, a noble example to meet.

Full or hungry, He followed the karmic flow,

Before the Enlightenment, few did truly know.

He still encountered many a tense ordeal,

History records: the Demon King’s battle was real.

While my Lord sat in meditation, radiating light,

The Demon King’s army came to mock and fight.

But they were defeated and fled in dismay,

My Lord sat peacefully in a natural way.

With a compassionate and gentle face so fair,

Pure Zen Stillness light shone through the air.

That Demon King dwelled within the mortal sphere,

Fearing my Lord’s Way would rule and draw near.

A true practitioner builds a foundation so sound,

To change the world and establish a sacred ground.

Then the power of kings would surely decay,

Spirit would flourish as materialism fades away.

Fame and fortune are but a baited hook,

But they could not move His golden heart’s look.

In the world of power, oppression runs rife,

The Way of peace spreads virtue to conquer the strife.

Every beginning is filled with a thousand fears,

Pity the Guide who suffered through those years.

Outside, there was chaos and trouble to find,

Inside, the sins were stirring in the mind.

The demon daughters came with a teasing play,

Those are the desires that haunt the form’s way.

But using the mystical power of Zen meditation,

With a firm spirit and a mind’s Stillness station.

The root of wandering thoughts He did trace,

Greed, anger, and delusion were cast from the space.

Attaining Wisdom to see through all things,

Radiating light that through the cosmos rings.

The mystical Six Supernormal Powers He did gain,

After so much effort and long-suffering pain.

Under the blazing sun and the wind of the night,

Alone beneath the Bodhi tree in His might.

One-mindedly He made a solemn vow and plea:

“If the Path is not won, I shall not rise or be free.”

And with the power of the vow after the goal,

He traveled everywhere to save every soul.

In the beginning of the journey He did make,

Alone on the long road for the beings’ sake.

Through various lands, He traveled and He taught,

Many talented disciples were gathered and brought.

Establishing the Sangha and the sacred ground,

Building the ten-direction path where truth is found.

The later generations follow the Zen Way,

Whose final refuge is Nirvana’s stay.

Starting the journey from the mortal realm‘s floor,

Into the Buddha Realm, enjoying peace forevermore.

From ancient times, many have run the race,

Now in this moment, it is our time and place.

As children of the lineage inheriting the wealth,

We look at the legacy, and our Father’s spiritual health.

The larger the fame and the grander the name,

The more the Ancient One suffered in the flame.

Finding the Golden Path of Light to bestow,

A life of toil, for an eternal glory to glow.

O how worthy of the world’s most holy awe,

His transcendental merit is boundless, without flaw.

O you followers with affinity and grace,

Remember the Father’s kindness, and the Zen embrace.

DEDICATION OF MERIT

We have completed the Buddha’s Enthronement rite,

Vowing to bring this transcendental merit into our life’s light.

With a heart of gold, we are determined and true,

To practice Stillness and bid the cycle of sinking adieu.

The Buddha taught us only to “Stop,”

In Stillness, the cycle of rebirth will surely drop.

Here at the Zen Sect Buddha altar so grand,

We respectfully pray the Buddha to witness where we stand.

We solemnly vow at this very place,

The bond of birth and death shall leave no trace.

The hardships of my life have come to an end,

By the Zen Sect path which the Buddha did commend.

My mind at present is Empty and free,

With one heart, we practice the Zen Sect decree.

Even if the world should crumble and fall,

And the void be destroyed, my heart stands firm through it all.

Thanks to the Buddha, I have risen at last,

Overcoming the cycle of birth and death of the past.

O Buddha! My life is blessed beyond measure,

For today, birth and death are no longer my tether.

Namo the Teachings Master of the Saha World, Original Teacher Shakyamuni Buddha!(3 times)

CHAPTER 21: STANDARDS FOR THOSE WISHING TO PRACTICE THE ZEN SECT BUDDHISM

A person who wishes to practice Zen Sect Buddhism must possess six fundamental qualities:

• One: Their intellect must be truly clear and sharp.
• Two: Anything they believe in or do must be strictly practical and scientific.
• Three: They must not believe in anything they have not clearly verified.
• Four: They must absolutely not believe in trance-mediumship, spirit possession, or those who “borrow a body to speak.”
• Why? Because these “body-possessing spirits” are beings who live outside the laws of cause and effect and reincarnation of this Earth.
• Five: They must not believe in vague or ambiguous words.
• Six: They must not listen to the teachings of those who do not understand what enlightenment and liberation truly are.

The following six types of people are certain to sabotage Zen Sect Buddhism:

• Type 1: Those who claim a “supreme being” told them to practice Zen Sect Buddhism.
• Type 2: Those who boast of frequently seeing the forms of Buddhas or Bodhisattvas.
• Type 3: Those who claim they were sent down to the mortal realm by Buddhas or Bodhisattvas to save the people and the world.
• Type 4: Those who wander from place to place to preach Zen Sect Buddhism.
• Type 5: Those who dream that they have become a Bodhisattva or a Buddha.
• Type 6: Those who often recite poetry or verses, claiming that a Buddha or Bodhisattva told them to support Zen Sect Buddhism.

These six types of people are not permitted to join the Management Board of a Zen Sect Pagoda.

Why? Because these individuals are manipulated by “beings living outside the cycle of cause and effect” to enter, waiting for an opportunity to destroy Zen Sect Buddhism later on.

CHAPTER 22: THE VERSES SECRETLY TRANSMITTED BY THE BUDDHA IN THE ZEN SECT BUDDHISM

THE 44-LINE VERSE

The Zen flower bloomed at Gṛdhrakūṭa Peak,

Among twelve hundred and fifty, only one did it seek.

Mahākāśyapa saw the flower fresh and bright,

As soon as he saw it, he smiled at the sight.

Mahākāśyapa looked upon the flowery spray,

Realizing his Seeing Nature, a smile made its way.

The Zen flower is beautiful, fresh, and fair,

The Seeing Nature specially receives it there.

Today, this is the teaching that I give:

If “seeing” is added to “seeing,” in rebirth you’ll live.

When seeing, just see—let it simply be,

Live with the Seeing Nature, from rebirth you are free.

The moment the Zen flower meets your eyes,

Realize the Seeing Nature, for seeking is unwise.

Even if you search throughout the mortal realm,

Whatever you find will not keep the helm.

Just see without seeking, let your vision be,

Seeing the lotus bloom brings tranquility.

The True Home is not something you find or chase,

No visualization, no imagining is the Old Home’s place.

In Zen practice, do not choose the morning or the noon,

Just knowing Stillness is your ancient boon.

It is not about sitting there in a silent bind,

But seeing while just seeing, leaving the “view” behind.

In Zen practice, do not speak of rich or poor,

To return home, follow the rebirth cycle no more.

A practitioner simply sees in such a way,

Transmitting through eons to recognize the spray.

The compassion of Shakyamuni Buddha is vast,

By the thirtieth century, the flower will not last.

Entering the twenty-fifth century’s light,

A Master shall receive and present the Zen flower’s height.

Saying that in Shakyamuni’s mystery record told,

After twenty-five centuries, in the “Land of the Dragon” it shall unfold.

People in the “Turbid Eon” long for this grace,

Once the eon passes, they cannot see the flower’s face.

For this is Shakyamuni’s mystery record clear,

After twenty-five centuries, in the “Land of the Dragon” it will appear.

By the thirtieth century, all hope will be gone,

The Zen flower ends, and its time here is done.

My children, remember these words of your Teacher,

The Zen flower is most precious, the final feature.

For those with great fortune and affinity so deep,

The flow of the Zen Source at this place shall cease to keep.

THE 92-LINE VERSE ON THE FLOW OF THE ZEN SOURCE AND THE METHOD OF ZEN SECT PRACTICE

At Gṛdhrakūṭa Peak, the Zen flower was shown,

Jade, gold, and jewels are less than what is known.

My children, when you see it, just leave it be,

Simply seeing is the Old Home’s decree.

In Zen practice, do not choose the morning or the noon,

Always seeing is your ancient, constant boon.

Seeing in such a way, remain in Stillness deep,

If you add another “view,” in rebirth you shall keep.

I teach you only to “Stop” and remain,

A forced “seeing” still keeps you in Nirvana’s chain.

The mortal world cannot find peace or rest,

Because seeing follows seeing, by rebirth oppressed.

I teach you that it is time to cease and desist,

Realize the Seeing Nature so peace may exist.

After years of labor, sorrow, and weary strife,

Today I teach you the Zen flower, the essence of life.

Though rivers run dry and the mountains decay,

The light of the Zen flower “blooms” here today.

Followed by twenty-eight Masters in a row,

Leading the Zen pulse to the East, letting it flow.

First crossing the oceans and rivers so wide,

Through the Red Strait to shun the Côn Sơn tide.

Entering the Land of Việt to receive the grace,

Gaining provisions to reach the Northern place.

Following the current up the Yangtze’s grand flow,

To greet the Emperor and the Zen Source bestow.

The King declared: “This Master is insane!”

The Patriarch took a boat across the seas again.

In a vast forest, he hid in a place unknown,

In the Land of Northern Wei, at Shaolin, Zen was shown.

Within a stone cave, in Stillness he did bide,

Nine years of meditation, waiting for a guide.

One frail body, alone with a single hand,

Grasping the Zen Source to spread across the land.

Here comes the mystery record of Shakyamuni’s way,

For those with great affinity to realize the Zen today.

The East shall no longer be frantic or blind!

Thanks to the Zen Source flowing for all mankind.

That Patriarch lived leisurely, free from any bond,

Poisoned by others, he ended rebirth and passed beyond!

From there, the Zen flowed without any pause,

Through the Northeast to Goryeo, spreading its laws.

Crossing the Eastern Sea at once in its flight,

Into the “Land of the Rising Sun,” staying in its light.

But the “Heavenly” affinity with Zen was not great,

The bright Zen Source had to run to the Southern state.

Over countless mountains and rivers it did go,

Facing immense hardships, to Thăng Long it did flow.

The King and subjects of the Việt Land did wait,

For the Zen Source of Shakyamuni, the flow of fate.

Today, the Zen has arrived in our nation’s soul,

The Descendants of the Dragon and Fairy reach the goal.

The King and subjects received it and left it be,

Defeating Northern invaders, letting Zen flow free.

The homeland is beautiful, peaceful, and bright,

The Zen Source flowed up to Mount Yên’s height.

The King and the people ended sorrow and grief,

Establishing two more Patriarchs for spiritual relief.

Mount Yên is as beautiful as a painted view,

The King in the “Land of the Dragon” rested his heart anew.

For a hundred years, Zen flowed to every part,

Staying in the Land of Huế, through many a heart.

Because the people of Việt were divided and torn,

Thus the Zen Source in this place was waylaid and forlorn.

In the twentieth century, a Master appeared,

Receiving the pulse, a Zen Pagoda he steered.

But the nation was not yet at peace or at rest,

He passed the Zen to his successors for the quest.

When all people gather from near and from far,

The Zen Source pulse shall erupt like a star.

Knowing that in Shakyamuni’s mystery record told,

After twenty-five centuries, in the “Land of the Dragon” it shall unfold.

Together with one strength and a single heart,

Creating many means so the Zen pulse may start.

May all people under heaven find peace in their soul,

Helping the Zen practitioners reach the Zen Sect goal.

The Treasury of the Right Dharma Eye within the heart,

The Wondrous Nirvana is expanded in every part.

The official Zen Sect is established in this place,

For those with Great Minds to pass down its grace.

The Zen pulse has found enough affinity to spread,

Flowing to every region where the five oceans are led.

Those who receive it shall end all sorrow and pain,

For Zen possesses the wondrous Nature of peace’s gain.

The Tathagata is satisfied, with a joyful heart,

Recording that person’s merit in the peaceful part.

From the “Land of the Dragon,” it flows to the world’s face,

Whoever receives it shall find leisure and grace.

The Zen Sect resides everywhere in its light,

The Descendants of the Dragon and Fairy take pride in its height.

The Tathagata’s mystery record is “Dragon” in its sign,

There are those with Great Minds to continue the Tathagata’s line.

THE 80-LINE VERSE TEACHING THE BUDDHA NATURE

The Buddha pervades and covers everywhere,

The True Nature follows the Buddha to act there.

Within the Nature, the Buddha teaches clearly:

The Seeing Nature is in Stillness, rising no-thing, merely.

The Hearing Nature is in Stillness at once,

When knowing, just know—that is the only response.

The Dharma Nature pervades and covers all,

When a sound is emitted, the sound does not fall.

The sound travels to every place and domain,

But within the Dharma Nature, it does not wane.

If the sound should be emitted once more,

It remains as clear as it was at the core.

Do not think the original sound has fled,

In this place, it is never lost or dead.

I shall show you this truth right now:

Like a fountain on the sea’s surface, somehow.

When the form of water has surged on high,

Reaching its peak, then falling back to lie.

I teach you that you must always maintain,

Remember this logic to let it explain.

The Dharma Nature is not in a distant land,

It flows out from Stillness, beyond your hand.

All the Four Elements also constantly flow,

From the Source of Nature to everywhere they go.

When entering the Three Realms to play and roam,

Drawn by physics, far away from home.

Do not deliberate or think with your mind,

The Stillness Natures are the Nirvana you find.

To leave the world’s attraction and its pull,

Just “Stop” and “Finish”; Nirvana is full.

The Tathagata speaks clearly from the heart:

To follow the Buddha is from rebirth to depart.

Whoever can accomplish this very feat,

Birth and death can no longer find you to meet.

You who sit there in silence and remain,

It is a useless effort that brings no gain.

Listen to my teaching at this very hour,

Achieve it, and your mind will find peaceful power.

The Tathagata leaves behind this joy of old,

For those in Stillness, Nirvana’s peace to hold.

Instantly all hardships and sufferings shall end,

The Tathagata shows the only path to transcend.

If you have found other ways to explore,

They are paths of pain, far from your Home’s door.

Even if you sit in meditation from morn till noon,

Without the way Home, you won’t find the boon.

You must strive to preserve and to hold,

Realize your Seeing Nature and your Hearing bold.

The fundamental Natures are the raft to use,

To bring those in Stillness Home, as they choose.

In Zen practice, do not choose the morning or day,

Neither sitting nor standing, nor craving Nirvana’s way.

Do not let your mind wander or stray far,

Searching through physics, losing your Home’s star.

You must be determined with a solemn vow,

If the Truth is not reached, do not rise even now.

The mind must be resolute and firm in its sight,

Until you attain it, to guide others to light.

Standing before the lamp’s radiant glow,

Ask the lamp to witness the heart that you show.

ZEN SECT NUN DUC THAO’S GRATITUDE TO THE BUDDHA

Next, I offer my gratitude to you, my Teacher,

Who used many means to be this Zen Gate’s preacher.

Naturally, all madness and delusion cease to be!

Thank you, Teacher, for this wondrous Zen decree.

Once again, I thank you, my virtuous Teacher,

For letting Pure Zen Stillness remain here as a feature.

I shall speak to those with affinity and grace,

About the Zen teachings you passed to this place.

I vow to preserve this Zen Gate whole and true,

Helping all people find peace of mind anew.

From now on, I no longer wait or long for more,

For Stillness resides in my heart’s very core.

Once again, I thank you, my virtuous Teacher,

For helping me reach this Zen Gate’s highest feature.

Now I am free from all madness and delusion’s sway,

Thanks to the Buddha, who passed the Zen our way.

We are determined, with a heart of gold and light,

Whoever wishes to awaken, I shall guide to the sight.

I respectfully pray the Buddha: have no worry or fear,

I vow to repay Your great merit, forever held dear.

THE TATHAGATA TEACHES THE BUDDHA NATURE

The Buddha Nature is neither of the present nor the past,

The Buddha Nature does not increase, decrease, or surplus cast.

One sees birth and death lingering in a tangled line,

If these two do not touch, the Old Home of Nirvana shall shine.

THE TATHAGATA CONFIRMS THE ZEN AWAKENING

At first, the Tathagata preached the Wondrous Way,

You have thoroughly awakened to the depths where it lay.

The Tathagata rejoices that you now understand,

The Wish-Fulfilling Jewel is not found in another land.

THE TATHAGATA TEACHES CROSSING THE YANG SEA TIDE TO RETURN TO THE BUDDHA REALM

Thunderously, the deluded consciousness rises,

Rolling and surging, the deluded nature disguises.

They create a dividing shore, a wall so high,

Between birth-and-death and the Unborn sky.

Knowing this is but an illusory shore,

Crossing over is easy, a struggle no more.

Escaping the cycle of birth and death at last,

Entering the ocean of the Unborn, vast.

If one does not know, and grasps at the delusion,

Cause and effect and rebirth arrive in confusion.

Pulled into the six realms of existence straightway,

Where Yin and Yang forces sweep you away.

Failing to return to the Original Source,

The Demon King manages you with strict force.

Condemned to a life of a servant’s fate,

An eternal slave in a lowly state.

Serving the ghosts and the demons’ command,

Returning to the Original Source at hand,

Is a task that surely cannot be done,

Even if ten thousand Buddhas come as one.

Descending to this world to draw near,

They might not be able to save you, I fear.

Anyone who claims they can rescue your soul,

Is a great deceiver playing a lying role.

You must stand up on your own two feet,

To cross the shore where birth and death meet.

If you cannot cross and let the world be,

In eternal sinking, you shall never be free!

THE 80-LINE VERSE: THE TATHAGATA’S ZEN AWAKENING IN TUSHITA HEAVEN PRESENTED TO DIPANKARA BUDDHA

The Buddha Nature has existed since ancient days,

But due to my ignorance, I loved rebirth’s ways.

Searching for many years throughout my whole life,

I could not find the way, pulled by rebirth’s strife.

Dipankara Buddha did not teach anything at all,

Only taught Stillness so rebirth would fall.

At first, I used effort to sit and remain,

In the Heaven of Stillness, eons of quiet to gain.

Staying in Stillness for too long, one goes mad!

When my karma ended, I returned, feeling glad.

Continuing to live in this Saha world of ours,

Dreaming of beautiful scenes and heavenly bowers.

I performed all kinds of good deeds and merit,

Entering realms of a thousand forms to inherit.

Entering here, the scenery was wondrous and fair,

Indescribable beauty that only the self can aware.

I stayed there forever until that life was through,

Ten thousand years passed, and thoughts ended too.

Returning to the mortal realm once again,

Entering the Desire Realm for a thousand-year reign.

Living out that lifespan in a silent, slow way,

Returning to earth as a deity, seeking food each day.

Sitting and eating for five hundred years long,

Inventing threats to scare the foolish and the throng.

When that life ended, I returned to the world’s grime,

Killing others and falling into prison for my crime.

Hellish punishment is to pay for the sins I had sown,

Only when the debt is paid can I be released and known.

I returned to live in this Saha world once more,

Not daring to speak, I lamented at the core:

“Must I stay here forever in this cycle’s trap?”

As I cried those few words, I fell into a nap.

Then Dipankara Buddha taught me in my sleep:

To end birth and death, a virtuous mind you must keep.

Perform good deeds in a secret and quiet way,

Do not let the world know what you do each day.

Listen with a mind of pure Stillness and grace,

Listen to the Buddha’s words in the Tushita place.

While listening to the teachings in that heavenly sky,

In Tushita Heaven, I understood why we live and die.

Suddenly awakened, I ended birth and death’s hold,

Returning to the world, born as a Prince, I was told.

Living in the palace, a life of high noble state,

My mission was to save thousands from their fate.

Past the age of twenty, I had to practice the Way,

Leaving the world to use effort in Zen each day.

In the beginning, I used effort and forced my might,

Torturing my body until it was thin and light.

Next, I sat beneath the shade of a tree,

Using logic to be a teacher, for people to see.

The listeners went out to boast and to proclaim:

“Gautama is a great master of wondrous fame!”

Many people liked to draw near to my side,

I taught them to let worldly desires subside.

The world is a place of binding and chains,

“If you want to rest in Nirvana, come here,” I explained.

“Come here,” I said, “and I shall teach you this:

If you want miracles, I will show you the bliss.

I will teach you secret Mantras, free and grand,

To transform great objects right where you stand.”

The Mantra-method is mystical and divine,

A few magic words make the supreme power shine.

Mankind likes the strange and the wondrous to see,

So they came to learn, earning money easily.

Finally, I taught them the way to be at peace,

It is Pure Zen Stillness, where birth and death cease.

When the listeners heard of Pure Zen Stillness‘ light,

They all left me; few people remained in my sight.

It turns out that worldly people love only the fun,

They love to pray and prostrate so praise may be won.

They love to be foolish, to be humble and odd,

Acting as children to receive grace from a Supreme God.

Now I know the nature of those in the mortal realm,

Using “imagination,” which Yang desires overwhelm.

Therefore, morning and night, they continue to toil,

Tiring the body so the mundane mind may uncoil.

Of Pure Zen Stillness, they say: “It is insane!”

With many saying so, how can I advise or explain?

“Well then,” I thought, “let the Yang world go on,

When they are weary, I will teach Zen at dawn.”

This part, I respectfully present to You alone,

Dipankara Buddha, let my witness be known.

Tushita Heaven’s truth, I have understood whole,

To guard against rebirth is the vow of my soul.

I thank the mystical Buddha, so grand,

With three prostrations, I present where I stand.

I am now determined, with a heart of gold and light,

To spread the Zen teachings for the future’s sight.

THE TATHAGATA’S VERSE ON THE FOOLISH MAN

There is a foolish man,

Using a rope to bind,

Binding himself in the strand,

Tightening the knot he designed.

He laments his painful plight,

Praying for one to appear,

To untie and set him right,

Others see him and draw near.

They speak to him and say:

“Just let your hands go free,

The rope will fall away,

No longer bound you’ll be.”

Hearing what they had to tell,

He curses those who spoke:

“I asked to break this spell,

Your words are but a joke!

I thought you had a wondrous way,

Reciting a secret mantra’s sound,

Using effort in meditation each day,

So the Buddhas may help the bound.

Let the Bodhisattvas manifest,

To save and set me free,

Your nonsense is a pest,

Let me meditate in peace, you see.

Escape is certain for my soul,

You are the one who is insane,

Leave me to reach my goal,

Mind your business, leave my pain.”

*****

The Tathagata teaches clear,

Mankind is exactly so,

The way out is brought near,

But they refuse to know.

Believing they are in the right,

Morning, evening, and the night,

They prostrate, beg, and pray,

To help them find liberation’s way.

Refusing to learn or to inquire,

Thinking they are wise and grand,

Studying charms and mantras to acquire,

Reciting “Buddha” or “Deity” across the land.

That man is far too foolish and blind,

Every being faces birth and death’s tide,

They cannot save their own kind,

So who can they save or guide?

The Tathagata only teaches this:

Just “Stop” and “Finish”—that is all,

The rope snaps into bliss,

Naturally liberated from the fall.

*****

The “Foolish Man” not only refused to listen but also arrogantly and loudly declared the following:

“To practice meditation without using effort,

Is a chaotic madness within this world’s gate.

Do not draw near to such a consort,

Lest you all go mad practicing Pure Zen’s state.”

CHAPTER 23: THE STRUCTURE OF A THREE REALMS AND THE UNIVERSE IN ZEN SECT BUDDHISM

Within a Three Realms, which is entirely composed of Yin and Yang electromagnetism, it is divided into Ganges-sand-countless different Yin and Yang electromagnetism frequencies.

The structure within each Three Realms is as follows:

One: The center of the Three Realms is a giant fire planet that burns continuously to generate and emit Yang force.

Two: At the outermost layer of the Three Realms, there are two layers of high-intensity Yin and Yang electromagnetism with two purposes:

• Yang electromagnetism pushes outward to prevent surrounding Three Realms from colliding with this one, creating a safety distance.
• Yin electromagnetism pulls inward with great strength.

These two forces, combined with the outward-pushing Yang force from the fire planet, create a compressive pressure within a Three Realms. This forms four layers of Yin and Yang electromagnetism, which the Tathagata calls the Four Cyclic Recurring Spheres.

The 1st Cyclic Recurring Sphere:

This is where six planets made of the Four Elements rest on this spherical surface, moving in an eight-direction, four-cardinal-point manner, returning to their original position every 365 days. Within this spherical space, there are Ganges-sand-countless planets serving as materials, such as: Metal, Wood, Water, Fire, and Earth.

The 2nd Cyclic Recurring Sphere:

This is where 11 planets, composed of Yin and Yang electromagnetism with five deep colors, rest on this spherical surface and move in an eight-direction, four-cardinal-point manner, returning to their original position every 3,650 days.

The 3rd Cyclic Recurring Sphere:

This is where 17 planets, composed of Yin and Yang electromagnetism with 12 colors, are divided into two regions:

• Region 1: 11 planets with shimmering and brilliant colors.
• Region 2: 6 planets with beautiful colors in Stillness.

These 17 planets rest on the surface of the 3rd Cyclic Recurring Sphere, moving in an eight-direction, four-cardinal-point manner, returning to their original position every 36,500 days.

The 4th Cyclic Recurring Sphere:

This is where 11 planets, composed of colorless Yin and Yang electromagnetism, rest on the surface of the 4th Cyclic Recurring Sphere, moving in an eight-direction, four-cardinal-point manner, returning to their original position every 365,000 days.

VIEW THE CROSS-SECTION MODEL OF THE THREE REALMS STRUCTURE

THE STRUCTURE OF A THREE REALMS (I.E., A SOLAR SYSTEM):

TITLES OF THE PLANETS WITHIN A THREE REALMS:

ONE: THE 1ST CYCLIC RECURRING SPHERE HAS SIX PLANETS COMPOSED OF THE FOUR ELEMENTS, INCLUDING:

• Purvavideha: Located to the East of the sun.
• Aparagoyaniya: Located to the West of the sun.
• Uttarakuru: Located to the North of the sun.
• Jambudvipa: Located to the South of the sun, also known as Nan-Yan-Fu-Ti, which is this Earth.
• Upper Sumeru: Located above the sun.
• Lower Flame-Radiance: Located below the sun.

TWO: THE 2ND CYCLIC RECURRING SPHERE HAS 11 PLANETS COMPOSED OF YIN AND YANG ELECTROMAGNETISM WITH 5 DEEP COLORS, CALLED THE DESIRE REALM HEAVENS, INCLUDING:

1. Heaven of the Four Great Kings.
2. Heaven of the Supreme God, also known as the Jade Emperor.
3. Heaven of Deva-Deva.
4. Heaven of Shakra.
5. Trayastrimsha Heaven (Heaven of the Thirty-Three).
6. Suyama Heaven.
7. Tushita Heaven.
8. Nirmanarati Heaven.
9. Paranirmita-vashavartin Heaven.
10. Heaven of Brahma’s Assembly.
11. Heaven of Brahma’s Ministers.

THREE – A: THE 3RD CYCLIC RECURRING SPHERE INCLUDES 11 PLANETS COMPOSED OF YIN AND YANG ELECTROMAGNETISM WITH 12 BRILLIANT AND SHIMMERING COLORS, CALLED THE FORM REALM HEAVENS, INCLUDING:

1. Maha-Brahma Heaven.
2. Parittabha Heaven (Minor Light).
3. Apramanabha Heaven (Infinite Light).
4. Abhasvara Heaven (Light-Sound).
5. Parittashubha Heaven (Minor Purity).
6. Apramanashubha Heaven (Infinite Purity).
7. Shubhakritsna Heaven (Pervasive Purity).
8. Punyaprasava Heaven (Merit-Born).
9. Punyalakshana Heaven (Merit-Love).
10. Brihatphala Heaven (Abundant Fruit).
11. Heaven of Adornment.

THREE – B: THIS CYCLIC RECURRING SPHERE HAS SIX PLANETS COMPOSED OF YIN AND YANG ELECTROMAGNETISM WITH 12 BRILLIANT BUT STILL COLORS, CALLED THE SIX PURE LAND KINGDOMS, INCLUDING:

• East of the sun: Established by LORD AKSHOBHYA BUDDHA.
• West of the sun: Established by LORD AMITABHA BUDDHA.
• South of the sun: Established by LORD CANDRAPRADIPA BUDDHA (Moon Light Buddha).
• North of the sun: Established by LORD JVALA-DHVAJA BUDDHA (Flame Banner Buddha).
• Above the sun: Established by LORD BRAHMAGHOSA BUDDHA (Brahma Sound Buddha).
• Below the sun: Established by LORD SIMHA BUDDHA (Lion Buddha).

FOUR: THE 4TH CYCLIC RECURRING SPHERE HAS 11 PLANETS COMPOSED OF COLORLESS YIN AND YANG ELECTROMAGNETISM, CALLED THE FORMLESS REALM HEAVENS, INCLUDING:

1. Heaven of Infinite Adornment.
2. Heaven of Fruitful Realization of Adornment.
3. Heaven of Non-Perception.
4. Heaven of No Affliction.
5. Heaven of No Heat.
6. Heaven of Good Sight.
7. Heaven of Good Manifestation.
8. Akanistha Heaven (Ultimate Form).
9. Maheshvara Heaven.
10. Heaven of Neither Perception nor Non-Perception.
11. Sphere of Neither Perception nor Non-Perception.

STRUCTURE OF THE UNIVERSE

STRUCTURE OF A HUMAN BEING

CHAPTER 24: THE BUDDHA ANSWERS QUESTIONS IN ZEN SECT BUDDHISM

THE 1ST QUESTIONER: BHIKSHU MAHAKASYAPA

Bhikshu Mahakasyapa rose from his seat, came before the Buddha, bared his right shoulder, knelt, joined his palms, and asked the Buddha: “Respectfully, The World-Honored One, You taught that when I grow old, I should pass the Patriarch position to the Venerable Ananda and change the name to Zen Sect. Why must the name be changed like that? I respectfully pray The World-Honored One to teach me.”

The Buddha taught: “Bhikshu Mahakasyapa, when the Venerable Ananda receives the Patriarch position, it is also the moment this source of Pure Zen begins to flow according to its own distinct lineage. Because this teaching can only be understood and received when mankind’s civilization has reached a very high level, I must secretly transmit it privately and rely on you to pass it on in this manner. I shall speak the following four verses so that you may understand this source of Pure Zen:”

No establishment of words and letters

A special transmission outside the teachings

Pointing directly to the True Nature

Seeing the Nature, becoming a Buddha.

“Of the Bhikshus or laypeople present here, does anyone understand these four verses? If someone understands, I will teach them the formula to become a Buddha.”

None of the Bhikshus or laypeople present could explain them. Suddenly, the layperson Vimalakirti appeared. He came before the Buddha, knelt, joined his palms, and said to the Buddha: “Respectfully, The World-Honored One, I can explain them.”

The Buddha said: “Then explain them for Me and everyone present here to hear.”

The layperson Vimalakirti then presented to the Buddha as follows:

No establishment of words and letters: This teaching cannot be written into formal text.

A special transmission outside the teachings: This doctrine is specifically and privately transmitted.

Pointing directly to the True Nature: The Tathagata points directly to the True Nature of each person.

Seeing the Nature, becoming a Buddha: For whoever sees with their own Pure Buddha Nature, the Tathagata will point out the formula to return to the Buddha Realm.

Upon hearing the layperson Vimalakirti’s explanation of the four verses, the Buddha praised: “Quite right!”

The Buddha then said: “Now, is there anyone here who sees with their own Pure Buddha Nature? Raise your hand, and I shall teach you privately.”

Everyone was bewildered. Only the layperson Vimalakirti raised his hand. The Buddha said: “I will teach you privately.”

The Buddha continued: “The reason I do not teach the masses is for the following causes:

1. Everyone living on this Earth lives by the Perception, Greed, and Views of the human nature; therefore, no one accepts this Pure Zen teaching of the Tathagata.
2. If these people further employ their Evil nature, they will insult the Tathagata immediately, and might even kill the Tathagata!
3. Therefore, this Pure Zen teaching—the sixth teaching in the Tathagata’s system of religious instruction—must be secretly transmitted by Mahakasyapa until the End of the Highest Dharma stage to be popularized and announced. Even then, only a very few will accept it, while the majority will consider it a heretical sect!

The Tathagata also tells the masses: By the End of the Highest Dharma stage, although mankind’s civilization has reached a very high level and they understand space and the Universe, they still will not believe in this Pure Zen teaching of the Tathagata.

Why? Because in this teaching, the Tathagata teaches the formula for Liberation, but those practicing the Tathagata’s religion from the End of the Highest Dharma stage onward do not like ‘Liberation’; they only like ‘Liquidation’.

Consequently, as soon as these people hear the teaching of Liberation, they will insult it immediately! Thus, when this sixth teaching of the Tathagata’s Pure Zen is announced, many will deem it a fabrication and a heretical path. Those practitioners who love money will immediately seek to kill the one who popularizes this Pure Zen teaching.”

Hearing the Buddha teach thus, Mahakasyapa did not dare to ask anything further about the Tathagata’s Pure Zen teaching. He prostrated to the Buddha and withdrew.

THE 2ND QUESTIONER: VENERABLE ANANDA

Venerable Ananda rose from his seat, came before the Buddha, bared his right shoulder, knelt, joined his palms, and asked the Buddha: “Respectfully, The World-Honored One, The World-Honored One taught my elder brother Mahakasyapa to later pass the Patriarch position to me to become the second Patriarch of the Zen Sect. Although I am known for my fine writing and beautiful calligraphy, since I began studying the Way with The World-Honored One, I have not once had a poem or verse flow out from my own Pure Buddha Nature. According to The World-Honored One’s regulations, whoever wishes to succeed to the Zen Sect Patriarch position must have verses flow out from their own Pure Buddha Nature. Since I have no verses flowing out from my Pure Buddha Nature, how can I succeed to the Zen Sect Patriarch position? I respectfully pray The World-Honored One to teach me.”

The Buddha taught: “Venerable Ananda, regarding your current situation where no verses or poems have yet flowed out from your own Pure Buddha Nature, do not worry about this. When the time comes for you to receive the Patriarch position, verses will naturally flow out.”

The Buddha further taught: “Venerable Ananda, the Tathagata not only knows about you specifically, but also knows all those who will succeed in the Zen Sect.”

Having his question answered by the Buddha, Venerable Ananda was extremely joyful. He prostrated to the Buddha in gratitude and withdrew.

THE 3RD QUESTIONER: BHIKSHU KATYAYANA

Bhikshu Katyayana rose from his seat, came before the Buddha, bared his right shoulder, knelt, joined his palms, and asked the Buddha:

“Respectfully, The World-Honored One, allow me to ask three questions:

Question 1: The World-Honored One dictated the Mystery Record for 15 Bhikshus and laypeople to write down, and You requested elder brother Mahakasyapa to secretly transmit it through the Zen Sect lineage. When will it be allowed to be popularized and announced?

Question 2: In which country will The World-Honored One’s Mystery Record be popularized and announced?

Question 3: What kind of knowledge must a person possess to accept this Mystery Record? I respectfully pray The World-Honored One to teach me.”

The Buddha taught:

“Bhikshu Katyayana, the Tathagata answers:

Question 1: The Mystery Record that the Tathagata dictated for 15 disciples to transcribe, which I requested Mahakasyapa to secretly transmit through the Zen Sect lineage, will only be allowed to be popularized and announced during the End of the Highest Dharma stage.

Question 2: This Mystery Record will be popularized and announced in the Land of the Dragon of the Dragon Country.

Question 3: Only those with the following knowledge will accept this Mystery Record, including:

1. Among the ten levels taught by the Tathagata, only those who possess ‘nine parts saintly and one part ordinary’ will accept it.
2. Only those who have Transcendental Merit already stored within the sheath of their Buddha Nature will understand it.
3. Only those who once lived in the Land of Ultimate Bliss and were prophesied by Amitabha Buddha with the phrase: ‘When the flower opens, one sees the Buddha and realizes the state of non-birth’, will accept this Zen Sect study.”

Having all three of his questions answered by the Buddha, Bhikshu Katyayana was extremely joyful. He prostrated to the Buddha in gratitude and withdrew.

THE 4TH QUESTIONER: BHIKSHU PURNA

Bhikshu Purna rose from his seat, came before the Buddha, bared his right shoulder, knelt, joined his palms, and asked the Buddha:

“Respectfully, The World-Honored One, allow me to ask two questions:

Question 1: Will a person who does not see the Nature with their own Buddha Nature be in samsara forever?

Question 2: Then, how can one see with their own Buddha Nature? I respectfully pray The World-Honored One to teach us.”

The Buddha taught:

“Bhikshu Purna, the Tathagata answers you:

Question 1: A person who cannot see the Nature with their own Buddha Nature will not be in samsara forever, but anyone who wishes to return to the Buddha Realm must wait as follows:

1. When the Tathagata’s Mystery Record is announced, it teaches the formula to return to the Buddha Realm; whoever likes it and practices exactly as this Mystery Record teaches will no longer be in samsara.
2. When the Tathagata’s Mystery Record is announced, this person must have a very intense desire in order to have the chance to encounter this Mystery Record.

Question 2: For someone who wishes to see the Nature with their own Buddha Nature, they must have a great deal of Transcendental Merit stored within the sheath of their Buddha Nature, and a Buddha must assist by deploying the super-great deity-power of Pure Zen; only then can they see the Nature with their own Buddha Nature.”

Having both of his questions answered by the Buddha, Bhikshu Purna was extremely joyful. He prostrated to the Buddha in gratitude and withdrew.

THE 5TH QUESTIONER: BHIKSHU ANIRUDDHA

Bhikshu Aniruddha rose from his seat, came before the Buddha, bared his right shoulder, knelt, joined his palms, and asked the Buddha:

“Respectfully, The World-Honored One, allow me to ask two questions:

Question 1: During the End of the Highest Dharma stage, what kind of affinity must a person have to hear this Mystery Record when it is announced?

Question 2: When this Mystery Record is announced, surely the people of that time will all return to the Buddha Realm, will they not?

I respectfully pray The World-Honored One to teach us.”

The Buddha taught:

“Bhikshu Aniruddha, the Tathagata answers you:

Question 1: A person in the End of the Highest Dharma stage must have had an intense desire for many lifetimes and aeons to have the chance to hear the Mystery Record of a Buddha being announced.

Question 2: Although some may have the affinity to hear the announcement of this Mystery Record, only 1% of them will be able to practice it. Even among those who practice according to the guidance of this Mystery Record, those who actually return to the Buddha Realm are very few.

Why?

Because by the End of the Highest Dharma stage, material wealth is very abundant; people do not like Liberation, they only like money, material possessions, and fame.

Having both of his questions answered by the Buddha, Bhikshu Aniruddha was extremely joyful. He prostrated to the Buddha in gratitude and withdrew.

THE 6TH QUESTIONER: BHIKSHU UPALI

Bhikshu Upali rose from his seat, came before the Buddha, bared his right shoulder, knelt, joined his palms, and asked the Buddha:

“Respectfully, The World-Honored One, allow me to ask two questions:

Question 1: I often hear The World-Honored One teach about a person with a ‘heaven-penetrating’ intellect. Who is such a person?

Question 2: This Pure Zen teaching of the Tathagata, can You teach it to us? I respectfully pray The World-Honored One to teach us.”

The Buddha taught:

“Bhikshu Upali, the Tathagata answers you:

Question 1: A person with a ‘heaven-penetrating’ intellect is one whose Storehouse Consciousness of their human nature has accumulated a vast amount of scientific knowledge.

Question 2: This Tathagata’s Pure Zen dharma, I cannot teach to you all.

Why?

Because the terminology within this Pure Zen teaching of the Tathagata is something you cannot understand; therefore, the Tathagata does not teach it.

If the Tathagata were to teach it to you, you would naturally think the Tathagata is possessed by a demon!”

Bhikshu Upali asked further:

“Respectfully, The World-Honored One, why would we say such a thing about the Tathagata?”

The Buddha taught:

“Bhikshu Upali, it is because the Storehouse Consciousness of your human nature contains the following two parts:

1. A liking for praying to and supplicating others.
2. A liking for being a servant to others.

Because of these two reasons, when you hear the Tathagata speak the truth about the human nature and this Earth, which shatters your worldly desires, that is why you would say such a thing.”

Having all of his questions answered by the Buddha, Bhikshu Upali was extremely joyful. He prostrated to the Buddha in gratitude and withdrew.

THE 7TH QUESTIONER: BHIKSHU KHUAT PHUONG TRUONG

Bhikshu Khuat Phuong Truong rose from his seat, came before the Buddha, bared his right shoulder, knelt, joined his palms, and asked the Buddha:

“Respectfully, The World-Honored One, allow me to ask two questions:

Question 1: What is the lifestyle of people in a civilized era like?

Question 2: How do they understand this Earth?

I respectfully pray The World-Honored One to teach me.”

The Buddha taught:

“Bhikshu Khuat Phuong Truong, the Tathagata answers you:

Question 1: People living in a civilized era live as follows:

• Housing: They build with brick, stone, sand, and iron, many times higher than the tallest trees of today.
• Ground transportation: Iron vehicles travel on roads many times faster than the fastest running animals today, carrying many people and goods.
• Water transportation: Iron ships and boats travel on the water many times faster than the fastest swimming fish today.
• Air transportation: By airplanes, flying many times faster than the fastest flying birds today.
• Lighting in houses or on streets: They use electricity instead of burning oil like we do now.

Question 2: They understand that this Earth rotates thanks to the attraction and pulling of Yin and Yang electromagnetism.

Having both of his questions answered by the Buddha, Bhikshu Khuat Phuong Truong was extremely joyful. He prostrated to the Buddha in gratitude and withdrew.”

THE 8TH QUESTIONER: BHIKSHU LE AN THINH

Bhikshu Le An Thinh rose from his seat, came before the Buddha, bared his right shoulder, knelt, joined his palms, and asked the Buddha:

“Respectfully, The World-Honored One, allow me to ask two questions:

Question 1: How civilized are the people in the End of the Highest Dharma stage?

Question 2: What is their knowledge of the Universe? I respectfully pray The World-Honored One to teach me.”

The Buddha answered the two questions of Bhikshu Le An Thinh:

“Question 1: The civilized people of the End of the Highest Dharma stage understand that within this space, there are:

• Yin and Yang electromagnetism.
• Countless images within space.
• They clearly understand the utility of matter.

Question 2: They know that within this Universe, there are Ganges-sand numbers of planets:

• Metal – Wood – Water – Fire – Earth.
• They manufacture spacecraft to fly from the Earth to the Moon and back.
• They know the distances from the Earth to the planets within the solar system, which the Tathagata calls the ‘Three Realms’.”

Having all of his questions answered by the Buddha, Bhikshu Le An Thinh was extremely joyful. He prostrated to the Buddha in gratitude and withdrew.

THE 9TH QUESTIONER: BHIKSHU KHUAT LAM TRUNG

Bhikshu Khuat Lam Trung rose from his seat, came before the Buddha, bared his right shoulder, knelt, joined his palms, and asked the Buddha:

“Respectfully, The World-Honored One, allow me to ask two questions:

Question 1: People in the End of the Highest Dharma stage reach a very high level of civilization, yet very few practice this Pure Zen teaching of the Tathagata. Why is that?

Question 2: Currently, in this country of Kapilavastu, there are wandering souls who ‘borrow human bodies and proclaim themselves to be this lord or that lady.’ Will this occur during the End of the Highest Dharma stage? If it does, will the civilized people of that time believe it? I respectfully pray The World-Honored One to teach us.”

The Buddha answered the two questions of Bhikshu Khuat Lam Trung:

“Question 1: Although people in the End of the Highest Dharma stage reach a very high level of civilization, very few practice this Pure Zen teaching of the Tathagata due to the following reasons:

This Earth is attracted and pulled by Yin and Yang electromagnetism, which gives rise to ten different levels. The Tathagata will provide an example so that you may understand:

Consider an oil lamp with a brass tube in which the wick is placed. The position of the wick relative to the brass tube is divided into ten different styles.

• Style 1: The wick protrudes 10 millimeters above the tube.
• Style 2: The wick protrudes 5 millimeters above the tube.
• Style 3: The wick is exactly level with the tube.
• Style 4: The wick is 1 millimeter below the tube.
• Style 5: The wick is 2 millimeters below the tube.
• Style 6: The wick is 3 millimeters below the tube.
• Style 7: The wick is 4 millimeters below the tube.
• Style 8: The wick is 6 millimeters below the tube.
• Style 9: The wick is 7 millimeters below the tube.
• Style 10: The wick is 8 millimeters below the tube.

The Tathagata uses this specific oil lamp example to compare with practitioners of the Tathagata’s Pure Zen as follows:

• If a flame is applied to a wick protruding 10 millimeters, the fire ignites immediately and burns continuously until the oil is exhausted. This is like a practitioner of the Zen Sect who has much Transcendental Merit stored within the sheath of their Buddha Nature; upon receiving the Zen Sect teaching, they are determined to follow it until they return to the Buddha Realm.
• If a flame is applied to a wick protruding 5 millimeters, it also ignites immediately, but while burning, even a light breeze will extinguish it instantly. This is like a practitioner of the Zen Sect who has very little Transcendental Merit stored within the sheath of their Buddha Nature; when they hear someone else offer even a slight rejection, they will abandon this Zen Sect teaching immediately.
• As for the following people, as soon as they hear the term ‘Pure Zen’, they dismiss it, just like a wick that is level with or below the top of the tube. The Tathagata illustrates:
• Those with much Yang Karmic Merit will look down on it and walk away.
• Those with much Yin Karmic Merit will scoff and walk away.
• Those practicing the paths of Heavens, Immortals, or Deities will curse it.
• Those practicing the paths of charms and spells will find ways to harm anyone who tries to entice them into this teaching.
• Those possessed by a great wandering soul will make it difficult for the one popularizing the Zen Sect to escape death.

Therefore, this Pure Zen teaching of the Tathagata is not taught to many people. Furthermore, for those who practice ‘mantras’, since those mantras are stuck fast to them, do not bother telling them anything, as it will only bring suffering upon yourself.”

Having his questions answered by the Buddha, Bhikshu Khuat Lam Trung was extremely joyful. He prostrated to the Buddha in gratitude and withdrew.

THE 10TH QUESTIONER: LAYWOMAN KHUONG LE AN

Laywoman Khuong Le An rose from her seat, came before the Buddha, knelt, joined her palms, and asked the Buddha:

“Respectfully, The World-Honored One, allow me to ask two questions:

Question 1: For what purpose do people who love the supernatural allow wandering souls to borrow their bodies?

Question 2: For what purpose do wandering souls like to borrow human bodies? I respectfully pray The World-Honored One to teach me.”

The Buddha taught: “Laywoman Khuong Le An, the Tathagata answers:

Question 1: People who love the supernatural allow wandering souls to borrow their bodies to achieve two things:

• To be respected and held in awe by those around them.
• To gain fame and reputation among those around them.

Question 2: Wandering souls borrow human bodies also to achieve two things:

• Wandering souls love singing, music, and hearing humans chant verses and sutras.
• Most of all, wandering souls love to smell the aroma of fruits and food.

Therefore, both humans and wandering souls benefit from each other.”

Having both of her questions answered by the Buddha, Laywoman Khuong Le An was extremely joyful. She prostrated to the Buddha in gratitude and withdrew.

THE 11TH QUESTIONER: BHIKSHU UAT LAM NHIEN

Bhikshu Uat Lam Nhien rose from his seat, came before the Buddha, bared his right shoulder, knelt, joined his palms, and asked the Buddha:

“Respectfully, The World-Honored One, allow me to ask two questions:

Question 1: Why do humans like to supplicate and prostrate to others?

Question 2: Why do humans like to hear others speak pleasant and entertaining words? I respectfully pray The World-Honored One to teach me.”

The Buddha taught: “Bhikshu Uat Lam Nhien, the Tathagata answers:

Question 1: People like to supplicate and prostrate to others because they have too much ‘yin blood’ within them, so they must go out to beg and bow to others; in the sutras, the Tathagata calls this ‘slave blood,’ while medical practitioners call it ‘deluded blood.’

Question 2: People like to hear others speak pleasant and entertaining words because within the sheath of their human nature, they have too much ‘yang-imagining blood’.”

Having his questions answered by the Buddha, Bhikshu Uat Lam Nhien was extremely joyful. He prostrated to the Buddha in gratitude and withdrew.

THE 12TH QUESTIONER: BHIKSHU LE TRUONG KHANH

Bhikshu Le Truong Khanh rose from his seat, came before the Buddha, bared his right shoulder, knelt, joined his palms, and asked the Buddha:

“Respectfully, The World-Honored One, allow me to ask two questions:

Question 1: What is the mystery of this Pure Zen teaching of the Tathagata that prevents The World-Honored One from teaching it to us?

Question 2: Where do cause and effect (karma) and samsara come from?

I respectfully pray The World-Honored One to teach us.”

The Buddha taught: “Bhikshu Le Truong Khanh, the Tathagata answers:

Question 1: The reason the Tathagata cannot teach the mystery of this Pure Zen teaching to you all is as follows:

Whoever wishes to receive this Pure Zen teaching of the Tathagata must have Transcendental Merit already present within the sheath of their Buddha Nature to understand this teaching. The Tathagata sees that none among you possess Transcendental Merit; if the Tathagata were to teach it, you would curse the Tathagata. Therefore, the Tathagata cannot teach it to you.

Question 2: Regarding cause and effect and samsara, the Tathagata explains these two parts separately for your understanding:

• On the surface of this Earth, the topmost layer of soil naturally generates cause and effect. Thus, humans and all things on this Earth live according to the cause and effect of the Earth.
• Regarding samsara (rotation/cycling), this Earth revolves around the sun for exactly 365 days before returning to its original position; therefore, it is called samsara.”

Bhikshu Le Truong Khanh asked further:

“Respectfully, The World-Honored One, then when will The World-Honored One allow this Pure Zen teaching of the Tathagata to be taught? I respectfully pray The World-Honored One to teach us.”

The Buddha taught:

“Bhikshu Le Truong Khanh, this Pure Zen teaching of the Tathagata will only be popularized and announced during the End of the Highest Dharma stage. The Tathagata also tells you and the great assembly:

This Pure Zen teaching of the Tathagata is precisely the sixth teaching in which the Tathagata teaches the formula to return to the Buddha Realm.”

Having both of his questions answered by the Buddha, Bhikshu Le Truong Khanh was extremely joyful. He prostrated to the Buddha in gratitude and withdrew.

THE 13TH QUESTIONER: BHIKSHU KATYAYANA

Bhikshu Katyayana rose from his seat, came before the Buddha, bared his right shoulder, knelt, joined his palms, and asked the Buddha:

“Respectfully, The World-Honored One, regarding this Pure Zen teaching of the Tathagata, why is it that when You speak of it, we consider The World-Honored One to be a mad teacher? I respectfully pray The World-Honored One to teach us.”

The Buddha taught: “Bhikshu Katyayana, this Pure Zen teaching of the Tathagata is a teaching that speaks the truth. Since you all do not know the truth of what human beings, all things, and the Earth are, as soon as the Tathagata speaks of it—which is beyond your understanding—you curse the Tathagata for that reason!”

Bhikshu Katyayana asked further:

“Respectfully, The World-Honored One, by cursing The World-Honored One in such a way, do we commit any sin? I respectfully pray The World-Honored One to teach us.”

The Buddha taught: “Bhikshu Katyayana, although you all commit a sin by cursing the Tathagata, it is not as heavy as the sin of despising and rejecting this Pure Zen teaching of the Tathagata. Why? Because this Pure Zen teaching of the Tathagata brings you back to the Buddha Realm, yet you despise it; this means you refuse to return to the Buddha Realm. It is equivalent to accepting to live in this Samsara of the six paths forever. Anyone who despises this Pure Zen teaching of the Tathagata, surely when their affinity for this life ends, according to the cause and effect of the Earth, they must descend to the 18th level of hell to live in darkness!”

Hearing the Buddha’s answer to his question, Bhikshu Katyayana wept and asked further:

“Respectfully, The World-Honored One, if we wish to repent for our mistakes, what must we do? I respectfully pray The World-Honored One to teach us.”

The Buddha taught: “Bhikshu Katyayana, if you all wish to repent for your mistakes, seek and read the ‘Verse for Repenting the Mistakes of Despising the Tathagata’s Pure Zen Teaching’ that the Tathagata taught one month ago. However, you must repent with a sincere heart and true contrition.”

Having his questions answered by the Buddha, Bhikshu Katyayana prostrated to the Buddha in gratitude and withdrew.

THE 14TH QUESTIONER: BHIKSHU ANIRUDDHA

Bhikshu Aniruddha rose from his seat, came before the Buddha, bared his right shoulder, knelt, joined his palms, and asked the Buddha:

“Respectfully, The World-Honored One, two months ago, when the Tathagata had just proclaimed this Pure Zen teaching, why did more than five thousand people among us leave? I respectfully pray The World-Honored One to teach us.”

The Buddha taught: “Bhikshu Aniruddha, the human nature consists of sixteen elements. Anyone who utilizes the nature of doubt and fixed attachment excessively will naturally leave; this is a normal function of the human nature.”

Bhikshu Aniruddha asked further: “Respectfully, The World-Honored One, how can I discard this nature of doubt and fixed attachment? I respectfully pray The World-Honored One to teach us.”

The Buddha taught: “Bhikshu Aniruddha, within every human being, everyone possesses the sixteen elements of the human nature; no element can be discarded. Why? Because it is natural as it is—how could you discard it? Those who practice the Tathagata’s path must only know when to use the human nature and at what level to use it; one cannot discard any part of the human nature.”

Bhikshu Aniruddha asked further: “Respectfully, The World-Honored One, if we are not allowed to discard the human nature, then why did The World-Honored One teach us to sit in meditation to eliminate wandering thoughts? I respectfully pray The World-Honored One to teach us.”

The Buddha taught: “Bhikshu Aniruddha, the Tathagata has taught the Way for forty-nine years. During the first fifteen years, the Tathagata taught the Original teachings, consisting of thirty-seven methods of contemplation and visualization to assist you in achieving your desires. The Tathagata calls these the ’37 Auxiliary Methods to the Way.’ For what purpose? So that you would be eager to follow and learn from the Tathagata. The primary goal of the Tathagata’s teaching is to help you understand two parts:

• First is Enlightenment: that is, understanding the truth of human beings, all things, this Earth, and so on.
• Second is Liberation: that is, escaping the law of cause and effect and Samsara of this Earth.

The five teachings that the Tathagata taught you throughout forty-five years were to allow you to have attainments and realizations, so that you would eagerly come to learn from the Tathagata. This was so the Tathagata could see if anyone among you wished to return to the Buddha Realm, to whom the Tathagata would secretly and privately teach. However, the Tathagata found no one who wished to return to the Buddha Realm. Therefore, the Tathagata could not teach anyone, and so the Tathagata taught you to ‘sit in meditation to eliminate wandering thoughts’—just for fun. No one living on this Earth of cause and effect and Samsara can eliminate or discard anything of the human being or of this Earth. If you attempt to eliminate or discard anything on this Earth, you will be struck down by the cause and effect of this Earth or die instantly!”

Having heard the Buddha’s teaching, Bhikshu Aniruddha was extremely joyful. He prostrated to the Buddha and withdrew.

THE 15TH QUESTIONER: BHIKSHU BAKULA

Bhikshu Bakula rose from his seat, came before the Buddha, bared his right shoulder, knelt, joined his palms, and asked the Buddha:

“Respectfully, The World-Honored One, we wish to practice for Liberation; I respectfully pray The World-Honored One to teach us.”

The Buddha taught: “Bhikshu Bakula, currently you cannot practice for Liberation. Why? Because if you wish to practice for Liberation, there are three conditions you must meet before the Tathagata can teach you:

1. You must have a truly intense desire for Liberation to return to the Buddha Realm, with no desire for anything on this Earth. This part, you can likely fulfill.
2. You must create a great deal of Transcendental Merit. This part, you cannot fulfill. Why? Because there is no object for you to carry this out.
3. You must know the formula to return to the Buddha Realm. This third part, the Tathagata also cannot teach you. Why? Because whoever wishes to learn this formula must first successfully fulfill the second condition; only then will the Tathagata teach them.”

Bhikshu Bakula asked the Buddha further: “Respectfully, The World-Honored One, why was my senior brother Shariputra certified by The World-Honored One to return to the Buddha Realm once his affinity with this world ends?”

The Buddha taught: “Bhikshu Bakula, the case of your senior brother Shariputra being certified by the Tathagata to return to the Buddha Realm has the following reason:

In many previous lifetimes, Shariputra unintentionally created a vast amount of Transcendental Merit; therefore, in this lifetime, Shariputra is able to return to the Buddha Realm.”

Bhikshu Bakula asked the Buddha further: “Respectfully, The World-Honored One, then what must I do to be able to return to the Buddha Realm? I respectfully pray The World-Honored One to teach us.”

The Buddha taught: “Bhikshu Bakula, you and those among your brothers here who wish to return to the Buddha Realm must do as follows:

1. Reincarnate along the lineage of Pure Zen, which the Tathagata will entrust to Bhikshu Mahakashyapa to transmit secretly through the ‘Tathagata’s Mystery Record secretly transmitted along the Zen Sect lineage.’
2. In the Dharma-Ending Age, the Dragon Daughter in the land of the ‘Dragon’ of the ‘Dragon’ country will receive the Tathagata’s Mystery Record secretly transmitted along the Pure Zen lineage.
3. In the End of the Highest Dharma stage, the Dragon Daughter will popularize and announce it; only then will the method for creating Transcendental Merit and the formula to return to the Buddha Realm be publicly spoken. If you truly wish to return to the Buddha Realm, then reincarnate according to this Mystery Record.”

Bhikshu Bakula asked the Buddha further: “Respectfully, The World-Honored One, it is so exceedingly difficult; why does The World-Honored One tell me to reincarnate along the Zen Sect lineage?”

The Buddha taught: “Bhikshu Bakula, the Tathagata has pointed it out so clearly, yet you say it is difficult. Fine, you should practice for rebirth in the Heavens or the Land of Ultimate Bliss (Sukhavati); that is easier.”

Bhikshu Bakula felt very ashamed of his words; he prostrated to the Buddha in gratitude and withdrew.

THE 16TH QUESTIONER: BHIKSHU CHAU LOI

Bhikshu Chau Loi rose from his seat, came before the Buddha, bared his right shoulder, knelt, joined his palms, and asked the Buddha:

“Respectfully, The World-Honored One, senior brother Mahakashyapa received the Mystery Record from The World-Honored One to be secretly transmitted along the Pure Zen lineage; thus, what title will senior brother Mahakashyapa be called by? I respectfully pray The World-Honored One to teach us.”

The Buddha taught: “Bhikshu Chau Loi, your senior brother Mahakashyapa shall be called the ‘Patriarch of Pure Zen.’

The Tathagata teaches you further: This title, when Mahakashyapa transmits the position of Patriarch to Ananda, shall be changed to ‘Zen Sect Patriarch.’ Why must the title be changed in such a way? Because this Pure Zen teaching is secretly transmitted along its own lineage with a clear sectarian dharma; therefore, it is called the ‘Zen Sect.’

The Tathagata teaches you more clearly: Throughout the length of this Mystery Record, among the Patriarchs who secretly transmit to one another, anyone who:

1. Receives this Mystery Record.
2. Receives the ‘Secret of the Zen Sect’ transmission, …shall be called a ‘Zen Sect Patriarch’.”

Having been taught by the Buddha in this way, Bhikshu Chau Loi was extremely joyful; he prostrated to the Buddha and withdrew.

THE 17TH QUESTIONER: BHIKSHU ASSAJI

Bhikshu Assaji rose from his seat, came before the Buddha, bared his right shoulder, knelt, joined his palms, and asked the Buddha:

“Respectfully, The World-Honored One, would You be willing to teach us a few concepts regarding this Pure Zen teaching of the Tathagata? I respectfully pray The World-Honored One to teach us.”

The Buddha taught: “Bhikshu Assaji, regarding this Pure Zen teaching of the Tathagata, if you or anyone in this dharma assembly can answer a question from the Tathagata, then the Tathagata will teach it to you. The Tathagata asks: In this Sala grove, there are currently over 7,000 people sitting and listening to the Tathagata answer questions. It is natural that those sitting near the Tathagata can hear Me speaking, but why can those sitting seventy or eighty meters away also hear Me? If anyone can answer this, the Tathagata will teach you.”

A lady named Lam Hue Nu stood up and submitted to the Buddha:

“Respectfully, The World-Honored One, it is because You use divine powers that Your voice can travel so far.”

The Buddha said: “So, you consider the Tathagata to be a Deity, is that it?”

The Buddha continued: “Such a small matter and yet no one knows, even going so far as to call the Tathagata a Deity!” Lady Lam Hue Nu felt extremely ashamed.

The Buddha said: “The Tathagata utilizes the Yin and Yang electromagnetism within My own body to propel My voice so that it can travel that far.”

A few people stood up and said: “Listen, Gautama, do not speak of such vague things. What is this ‘Yin and Yang electromagnetism’ that we cannot see?”

The Buddha said: “The Tathagata has only just mentioned an elementary matter and already many people are disparaging Me; how then can the Tathagata teach the profound depths of this Pure Zen teaching?”

Having heard the Buddha’s answer to his question, Bhikshu Assaji was extremely joyful. He thanked the Buddha and withdrew.

THE 18TH QUESTIONER: BHIKSHU ARADA

Bhikshu Arada rose from his seat, came before the Buddha, bared his right shoulder, knelt, joined his palms, and asked the Buddha:

“Respectfully, The World-Honored One, for which type of practitioner is this Pure Zen teaching of the Tathagata most suitable? I respectfully pray The World-Honored One to teach us.”

The Buddha taught: “Bhikshu Arada, this Pure Zen teaching of the Tathagata is suitable for the following four types of practitioners:

1. Those who truly desire Enlightenment and Liberation.
2. Those who truly fear cause and effect and Samsara.
3. Those who long to return to the Buddha Realm.
4. Those who greatly fear fame, profit, and status.”

Bhikshu Arada asked the Buddha further:

“Respectfully, The World-Honored One, regarding the Mystery Record that You have secretly transmitted along the Zen Sect lineage, when it is popularized and announced in the End of the Highest Dharma stage, is the holder of this Mystery Record allowed to preach it to others? I respectfully pray The World-Honored One to teach us.”

The Buddha taught: “Bhikshu Arada, in the End of the Highest Dharma stage, the one who popularizes and announces the Mystery Record secretly transmitted along the Zen Sect lineage must not preach it to those around them, but must only perform the following three tasks:

1. Write books for others to read.

• Those who read and understand it already have Transcendental Merit within the sheath of their Buddha Nature; that is why they understand.
• Those who read but understand nothing do not have Transcendental Merit within the sheath of their Buddha Nature.

2. When a reader does not understand but has a sincere desire to learn, the holder may provide explanations; if the reader still does not understand, then let it be.
3. Absolutely do not preach to others. Why? Because for all those who do not understand, one of the following five cases exists within the sheath of their human nature:

• If they have Yang Karmic Merit, they will disparage the speaker as teaching a heterodox path.
• If they have Yin Karmic Merit, they will mock the speaker as being insane!
• If they have Demerit, they will immediately seek to kill the speaker!
• If they are governed by a Deity, they can easily cause harm to the speaker.
• If they are governed by a wandering soul, they will cause the speaker to meet with an accident immediately!

Therefore, the Tathagata absolutely forbids the holder of this Mystery Record from preaching to anyone. They may only answer inquiries, and the inquirer must already understand the fundamentals of the Pure Zen teaching. If they understand nothing of Pure Zen, absolutely do not answer them at all.”

Bhikshu Arada asked the Buddha further:

“Respectfully, The World-Honored One, what must a practitioner of the Pure Zen teaching do to create Transcendental Merit? I respectfully pray The World-Honored One to teach us.”

The Buddha taught: “Bhikshu Arada, a practitioner of the Pure Zen teaching who wishes to create Transcendental Merit only needs to do one thing:

• Buy several books about the Zen Sect teaching to keep at home and lend them to relatives and neighbors.
• Only lend them for a few days and then collect them back.
• If, upon collection, the borrower liked the book, the lender gains Transcendental Merit.
• If, upon collection, the borrower returns it immediately (without interest), the lender gains no merit.

The Tathagata also teaches further: The person creating Transcendental Merit must not engage in rivalry or have a ‘fixed self’. If they are entangled in these two, their Transcendental Merit will be blackened; even if they have merit, it cannot manifest anything in this world.”

Bhikshu Arada asked further:

“Respectfully, The World-Honored One, if a person’s Transcendental Merit is blackened, what must be done? I respectfully pray The World-Honored One to teach us.”

“Bhikshu Arada, if a person’s Transcendental Merit is blackened, they must simply endure it. This amount of merit will follow their cycle of Samsara until their Intermediate Body carries their Buddha Nature into the Cycle Operation Center at the beginning of the Yang Ocean Tide. Only then will the blackened merit be released by the Yin electricity, and the merit will regain its value in the Buddha Realm.”

Bhikshu Arada asked again:

“Respectfully, The World-Honored One, when the Buddha Nature enters the human world and borrows the human body and nature to create Transcendental Merit, when can it be accomplished? I respectfully pray The World-Honored One to teach us.”

The Buddha taught: “Bhikshu Arada, the Tathagata cannot give you an exact answer to this. Why? Because it depends on the Buddha Nature itself. If the Buddha Nature loves to borrow the human body and nature to travel endlessly within the Three Realms or on this Earth, how can the Tathagata answer you?”

Bhikshu Arada asked further:

“Respectfully, The World-Honored One, what is the interval between a Buddha’s appearance to teach the formula for returning to the Buddha Realm? I respectfully pray The World-Honored One to teach us.”

The Buddha taught: “Bhikshu Arada, the time between a Buddha appearing to teach the formula for returning to the Buddha Realm is ten thousand years, calculated as follows:

1. The Tathagata’s appearance to teach this Liberation path is exactly ten thousand years after Buddha Kassapa.
2. The Tathagata wrote this Mystery Record exactly 7,079 years after Buddha Kassapa returned to the Buddha Realm.
3. Exactly 2,561 years from now, this Mystery Record will be announced in the land of the ‘Dragon’ of the ‘Dragon’ country.
4. By the year 3,000, this Pure Zen teaching of the Tathagata will come to an end.
5. Once the Pure Zen teaching ends, seven thousand years later, Prince Ajita will become a Buddha and teach it again.”

Having heard the Buddha’s answers to all his questions, Bhikshu Arada was extremely joyful; he prostrated to the Buddha and withdrew.

THE 19TH QUESTIONER: BHIKSHU KONDANNA

Bhikshu Kondanna rose from his seat, came before the Buddha, bared his right shoulder, knelt, joined his palms, and asked the Buddha:

“Respectfully, The World-Honored One, The Tathagata teaches that there are six dharma paths of practice. In the first five, the Tathagata teaches us to exert effort in our practice. As for the sixth path, for what reason are practitioners not allowed to exert effort? I respectfully pray The World-Honored One to teach us.”

The Buddha taught: “Bhikshu Kondanna, on this Earth, cause and effect and Samsara are generated. If a person living on this Earth desires anything, they will achieve the result of that desire. The five dharma paths the Tathagata taught initially are to satisfy five types of people as follows:

1. Those who wish to become Arhats: They exert effort in practice to force their body and human nature into immobility.
2. Those who wish to become lecturers: They learn to be proficient in everything and go out to preach to others.
3. Those who wish to become engineers: They sit and contemplate the utility of matter.
4. Those who wish to see the image of a certain Buddha: They sit and recite the name of that Buddha.
5. Those who wish to become divine physicians: They sit and recite mantras for miraculous manifestations.

As for the sixth path, the Tathagata’s Pure Zen, it is only to satisfy those who wish to escape the law of Samsara of this Earth to return to the Buddha Realm. Anyone who wishes to return to the Buddha Realm only needs to fulfill three parts:

1. Have a truly intense desire to return to the Buddha Realm.
2. Create a vast amount of Transcendental Merit.
3. Learn the formula to return to the Buddha Realm.

On this Earth, there are five paths that remain within cause and effect and Samsara, and one path to return to the Buddha Realm; anyone who wishes to choose a path may do so as they please. The reason the Tathagata’s Pure Zen teaching does not allow for exerted effort is as follows: On this Earth, everything is constantly being pulled by cause and effect and Samsara. The moment you cross your legs in meditation with the desire to go somewhere, cause and effect will pull you there. Within this Earth or the Three Realms, no one can escape this law. Therefore, the Tathagata teaches that in this sixth path, one does not exert effort in sitting meditation.”

Bhikshu Kondanna asked the Buddha further:

“Respectfully, The World-Honored One, a practitioner of the Tathagata’s Pure Zen also has a desire; why then are they not subject to Samsara?”

The Buddha taught: “Bhikshu Kondanna, on this Earth, whatever one desires, one obtains; this is the cause and effect of this Earth. A person who desires to return to the Buddha Realm must correctly follow its formula to return immediately. Thus, those returning to the Buddha Realm must also have a desire, but this desire is to escape from cause and effect and Samsara, not a desire for any attainment or realization on this Earth or within the Three Realms.”

Bhikshu Kondanna asked the Buddha further:

“Respectfully, The World-Honored One, why do You not teach us this Pure Zen teaching of the Tathagata? I respectfully pray The World-Honored One to teach us.”

The Buddha taught:

“Bhikshu Kondanna, currently you do not have the proper object to learn this Pure Zen teaching; therefore, the Tathagata cannot teach it to you. The Tathagata also states clearly for you and the great assembly to know:

This Pure Zen teaching of the Tathagata must wait until human civilization has reached a very high level before it can be taught. Even when human civilization has reached that height, very few people will be willing to practice it.

Why?

Because everyone will be greedy for money and material possessions; how then could anyone be willing to practice this teaching that the Tathagata gives?

The Tathagata also states clearly for you and the great assembly to know: When this Pure Zen teaching of the Tathagata is popularized and announced in the land of the ‘Dragon’ of the ‘Dragon’ country—a country with the most practitioners of the Tathagata’s religion—no one there will accept this teaching, for they only like to practice for attainments and realizations.”

With a very sad countenance, Bhikshu Kondanna prostrated to the Buddha in gratitude and withdrew.

THE 20TH QUESTIONER: BHIKSHU TRUONG THANH TUYEN

Bhikshu Truong Thanh Tuyen rose from his seat, came before the Buddha, bared his right shoulder, knelt, joined his palms, and asked the Buddha:

“Respectfully, The World-Honored One, what is the Intermediate Body and what is its duty? I respectfully pray The World-Honored One to teach us.”

The Buddha taught: “Bhikshu Truong Thanh Tuyen, the Intermediate Body is the sheath of the human nature. When it no longer possesses the body of the four elements, it becomes the Intermediate Body to transport the Buddha Nature which had borrowed the human body and nature to carry:

1. Yang Karmic Merit: To enjoy the results of Yang Karmic Merit in the Heavens or the Land of Ultimate Bliss.
2. Yin Karmic Merit: To become a wealthy and noble person on this Earth.
3. Demerit: To pay for bad cause and effect on this Earth.
4. The karma of liking to remain within a family lineage to undergo Samsara.
5. The karma of liking to be a free wandering soul, where one can say or proclaim whatever they wish without issue.
6. Transcendental Merit and the Buddha Nature to return to the Buddha Realm.

Bhikshu Truong Thanh Tuyen asked the Buddha further:

“Respectfully, The World-Honored One, when the Buddha Nature enters the human world and borrows the human body and nature to create Transcendental Merit, how long does it take before it can return to the Buddha Realm? I respectfully pray The World-Honored One to teach us.”

The Buddha taught: “Bhikshu Truong Thanh Tuyen, this part cannot be stated fixedly; it depends on each Buddha Nature. If the Buddha Nature is eager to create Transcendental Merit to return to the Buddha Realm, it takes approximately 20 billion years. However, for those Buddha Natures that love to borrow the human body and nature to travel throughout this Earth and the Three Realms, the time cannot be determined.”

Having heard the Buddha’s answers to all his questions, Bhikshu Truong Thanh Tuyen was extremely joyful; he prostrated to the Buddha and withdrew.

THE 21ST QUESTIONER: BHIKSHU LAU DA

Bhikshu Lau Da rose from his seat, came before the Buddha, bared his right shoulder, knelt, joined his palms, and asked the Buddha:

“Respectfully, The World-Honored One, the Tathagata is an omnipotent and omniscient being who possesses the Five Eyes. What are the functions of The World-Honored One’s Five Eyes? I respectfully pray The World-Honored One to teach us.”

The Buddha taught: “Bhikshu Lau Da, the Tathagata is one who possesses the Five Eyes; the functions of each eye are as follows:

1. The Tathagata’s Flesh Eye: Sees and knows just like any other person.

2. The Tathagata’s Dharma Eye: Sees and knows everything from human beings to all living things on Earth, including the causes of their birth and cessation.

3. The Tathagata’s Wisdom Eye: Sees and knows the invisible realms of this Earth, which consist of three types:

• The Deity realm and the duties of the Deities.
• The realm of souls and the duties of the wandering souls.
• The hell realm and the duties of the hellish beings.

4. The Tathagata’s Celestial Eye: Sees and knows the structure within a Three Realms as follows:

• The Center of the Three Realms: There is a fire planet situated exactly in the middle, burning continuously to provide warmth for the 45 surrounding planets.

(The Orbital Spheres: These are apparent spherical shells with the sun at their center. The planets move upon these spherical shells in all eight directions and four quarters; after one cycle, they return to their original positions.)

• Orbital Sphere 1: Contains six planets composed of earth, water, air, and fire.
• Orbital Sphere 2: Contains eleven planets composed of Yin and Yang electromagnetism with five very bold colors and intense power.
• Orbital Sphere 3: Contains seventeen planets composed of Yin and Yang electromagnetism with twelve beautiful, radiant colors, divided into two areas:
• Area 1: 11 beautiful planets called the Heavens of Form.
• Area 2: 6 beautiful but pure planets called the Six Pure Land Nations.
• Orbital Sphere 4: Contains eleven planets composed of colorless, very pure Yin and Yang electromagnetism, called the Formless Heavens.
• The Protective Shield of the Three Realms: Consists of two extremely powerful rings of Yin and Yang electromagnetism:

1. The Yin electromagnetic ring: Acts as a compressive force to keep the planets within the Three Realms flying according to the electromagnetic attraction, preventing them from escaping.
2. The Yang electromagnetic ring: Specially designed to repel surrounding Three Realms, preventing them from colliding with this one.

5. The Tathagata’s Buddha Eye: Sees and knows the following within this Universe:

• A Small Thousand-fold World System has one thousand Three Realms.
• A Medium Thousand-fold World System has one million Three Realms.
• A Great Thousand-fold World System has one billion Three Realms.
• A Three-fold Great Thousand-fold World System has one billion billion (quintillion) Three Realms. The Buddha Eye of the Tathagata sees that within this Universe, there are Ganges-sand numbers of such Three-fold Great Thousand-fold World Systems. Wherever the Universe extends, the Buddha Realm exists there as well.”

Having heard the Buddha answer all of his questions, Bhikshu Lau Da was extremely joyful; he prostrated to the Buddha and withdrew.

THE 22ND QUESTIONER: BHIKSHU LE TRUONG THANH

Bhikshu Le Truong Thanh rose from his seat, came before the Buddha, bared his right shoulder, knelt, joined his palms, and asked the Buddha:

“Respectfully, The World-Honored One, I have three questions to ask:

1. When The World-Honored One hands over the Mystery Record to senior brother Mahakashyapa for secret transmission along the Pure Zen lineage, what title will senior brother Mahakashyapa be called by?
2. In the End of the Highest Dharma stage, when The World-Honored One’s Mystery Record is announced, what are the criteria for a practitioner to be able to follow this Pure Zen teaching of the Tathagata?
3. Will many people practice this Pure Zen teaching of the Tathagata? I respectfully pray The World-Honored One to teach us.”

The Buddha taught: “Bhikshu Le Truong Thanh, the Tathagata answers your three questions in order as follows:

Answer 1: Regarding the Mystery Record of the Tathagata secretly transmitted along the Pure Zen lineage, your senior brother Mahakashyapa shall be called the ‘Patriarch of Pure Zen.’ The Tathagata also teaches you two further parts:

• First: When Ananda receives the second Patriarch position, the title shall be changed to ‘Zen Sect.’ Why must the title be changed like that? Because this teaching begins its secret transmission along its own specific lineage. Therefore, the Tathagata has recorded four lines in the Mystery Record as follows:

No establishment of words and letters

A special transmission outside the scriptures

Point directly to the true nature

See one’s nature and become a Buddha.

• Second: For the Mystery Record of the Tathagata secretly transmitted along the Pure Zen lineage, a person must meet the following criteria to be called a ‘Patriarch of Pure Zen’:
• They must see (realize) using their own pure Buddha Nature.
• They must receive the ‘Secret of Pure Zen’ transmission.
• They must be handed the Mystery Record that the Tathagata secretly transmits along the Pure Zen lineage.

Answer 2: In the End of the Highest Dharma stage, when the Mystery Record of the Tathagata is announced, a person must meet these four criteria to practice the Pure Zen teaching of the Tathagata:

1. This person must not be superstitious.
2. This person must not engage in imagination.
3. This person must not be greedy.
4. This person must not have fixed attachments.

Answer 3: Regarding this Pure Zen teaching of the Tathagata, in the End of the Highest Dharma stage when human civilization has reached a high level and the teaching is popularized and announced, very few people will practice it. Instead, those who oppose it will be many, including:

1. Those who have practiced for many years and believe their own way of practice is correct.
2. Those with high education who believe their own understanding is the only right one.

Such is the human nature: refusing to seek understanding yet speaking recklessly and stubbornly, especially when speaking before a large crowd.”

Having heard the Buddha answer all of his questions, Bhikshu Le Truong Thanh was extremely joyful; he prostrated to the Buddha and withdrew.

THE 23RD QUESTIONER: LAYWOMAN LAM THI PHUONG VU

Laywoman Lam Thi Phuong Vu rose from her seat, came before the Buddha, knelt, joined her palms, and asked the Buddha:

“Respectfully, The World-Honored One, please allow me to ask two questions:

1. For what reason do many people, upon hearing the term ‘Mystery Record’ or the ‘Zen Sect’ teaching, immediately resort to cursing?
2. Who are these people who curse? I respectfully pray The World-Honored One to teach us.”

The Buddha taught: “Laywoman Lam Thi Phuong Vu, the Tathagata answers:

The first question: Because every human being possesses the nature of fixed attachment and jealousy; everyone considers their own understanding to be paramount. Therefore, since this Mystery Record speaks the truth, it is natural that these people curse.

The second question: Those who curse fall into three categories:

1. Those whose interests or benefits are lost.
2. Those who lose the audience that used to come to hear them speak.
3. Those who, when the Mystery Record speaks the truth, find that no one comes to them anymore.

For these reasons, it is normal for such people to curse.”

Having heard the Buddha answer all of her questions, Laywoman Lam Thi Phuong Vu was extremely joyful; she prostrated to the Buddha in gratitude and withdrew.

THE 24TH QUESTIONER: BHIKSHU KATYAYANA

Bhikshu Katyayana rose from his seat, came before the Buddha, bared his right shoulder, knelt, joined his palms, and asked the Buddha:

“Respectfully, The World-Honored One, please teach me two questions:

1. Why is it that in the End of the Highest Dharma stage, those who hear the term ‘Mystery Record’ resort to cursing?
2. What does the Tathagata teach in this Mystery Record that humanity refuses to accept? I respectfully pray The World-Honored One to teach us.”

The Buddha taught: “Bhikshu Katyayana, there are reasons why people living in the End of the Highest Dharma stage curse when they hear the term ‘Mystery Record’:

First, this Mystery Record speaks the truth about human beings, all things, and this Earth. Therefore, those who specialize in taking advantage of the ignorant and who lose their audience will naturally curse!

Second, those who specialize in practicing superstitions and can no longer deceive anyone will also curse. This is the nature of life in this material world.”

Having heard the Buddha answer all of his questions, Bhikshu Katyayana was extremely joyful; he prostrated to the Buddha and withdrew.

THE 25TH QUESTIONER: BHIKSHU THUONG MAT NGHE

Bhikshu Thuong Mat Nghe rose from his seat, came before the Buddha, bared his right shoulder, knelt, joined his palms, and asked the Buddha:

“Respectfully, The World-Honored One, please teach me two questions:

1. Who are the people who curse the Mystery Record that The World-Honored One has secretly transmitted along the Zen Sect lineage?
2. For what reason do they curse this Mystery Record? I respectfully pray The World-Honored One to teach us.”

The Buddha taught: “Bhikshu Thuong Mat Nghe, those who curse the Mystery Record of the Tathagata secretly transmitted along the Zen Sect lineage are the following types of people:

1. The higher a person’s education, the greater their arrogance; they do not accept the words of others.
2. Those with grand houses and much wealth in gold and money; they do not deign to listen to the words of others.
3. The greater a person’s status, the more they regard others as mere grass or rubbish. This is a normal occurrence among humanity in this material world.”

Having heard the Buddha answer all of his questions, Bhikshu Thuong Mat Nghe was extremely joyful; he prostrated to the Buddha and withdrew.

THE 26TH QUESTIONER: BHIKSHU LE TRUONG THANH

Bhikshu Le Truong Thanh rose from his seat, came before the Buddha, bared his right shoulder, knelt, joined his palms, and asked the Buddha:

“Respectfully, The World-Honored One, in the Dharma-Ending Age, who will be responsible for popularizing and announcing the Mystery Record that The World-Honored One has secretly transmitted along the Zen Sect lineage? I respectfully pray The World-Honored One to teach us.”

The Buddha taught: “Bhikshu Le Truong Thanh, the one responsible for popularizing and announcing the Mystery Record that the Tathagata has secretly transmitted along the Zen Sect lineage is the child of the Dragon Daughter in the land of the ‘Dragon’ of the ‘Dragon’ country.”

Bhikshu Le Truong Thanh asked further: “Respectfully, The World-Honored One, how will the child of the Dragon Daughter popularize and announce it? I respectfully pray The World-Honored One to teach us.”

The Buddha taught: “Bhikshu Le Truong Thanh, the child of the Dragon Daughter must perform the following eight tasks in order:

1. They must successfully build a complete Zen Sect Pagoda.
2. They must sequentially write books speaking about this Zen Sect study, from the basics to the profound depths.
3. They must clearly state the five dharma paths of exerted practice that achieve results within the cause and effect of this Earth.
4. Regarding this Mystery Record that the Tathagata allowed to be transmitted along the Zen Sect lineage, when many people clearly understand this Zen method, they must apply to publish this Mystery Record through at least two publishing houses. For what purpose? To ensure the legal standing is firm.
5. When announcing this Mystery Record, they must seek permission from the government and the local Buddhist Sangha of the ‘Dragon’ country.
6. They must invite these two agencies as well as the press to attend.
7. Exactly six months after announcing this Mystery Record, they must standardize this Zen Sect study again.

• Why? Because those practicing this Zen Sect study may misunderstand it; therefore, it must be standardized.

8. When standardizing the Zen Sect study for the first time, countless people will oppose it!

• Why? Because their interests are lost, so they will find every possible way to abolish this Zen Sect study.
• Therefore, exactly one year later, this Zen Sect study will be banned; thus, it must be transitioned into a form of popularization suitable for the age of civilization.”

Bhikshu Le Truong Thanh asked further: “Respectfully, The World-Honored One, in the End of the Highest Dharma stage, when this Mystery Record is popularized and announced, how must this Zen Sect study be organized for practice? I respectfully pray The World-Honored One to teach us.”

The Buddha taught: “Bhikshu Le Truong Thanh, when the Zen Sect teaching is popularized and announced, practitioners will have guidebooks for the six dharma paths:

1. Theravada (Little Vehicle) and its results.
2. Madhyamayana (Middle Vehicle) and its results.
3. Mahayana (Great Vehicle) and its results.
4. Pure Land Sect and its results.
5. Mantra Sect (Esoteric) and its results.
6. Zen Sect and its results.

The child of the Dragon Daughter is responsible for issuing five types of certificates and degrees as follows:

1. Issue a certificate to those who attain the ‘Zen Sect Essentials’.
2. Issue a degree to those who achieve the ‘Zen Sect Secrets’.
3. Issue a degree and bestow the title of ‘Lay Zen Sect Master’.
4. Issue a degree for the ‘Person qualified to manage a Zen Sect Pagoda.’
5. Issue a degree for the ‘Successor of the Zen Sect lineage’.”

Having heard the Buddha answer all of his questions, Bhikshu Le Truong Thanh was extremely joyful; he prostrated to the Buddha and withdrew.

THE 27TH QUESTIONER: BHIKSHU CHAU LOI

Bhikshu Chau Loi rose from his seat, came before the Buddha, bared his right shoulder, knelt, joined his palms, and asked the Buddha:

“Respectfully, The World-Honored One, in the End of the Highest Dharma stage, when the Zen Sect study is announced, if someone accidentally disparages this Zen Sect teaching and is struck with illness by a Vajra Deity, what should they do if they repent? I respectfully pray The World-Honored One to teach us.”

The Buddha taught: “Bhikshu Chau Loi, in the End of the Highest Dharma stage, when the Zen Sect study is announced, if someone accidentally disparages this Zen Sect teaching and is struck with illness by a Vajra Deity, if they repent, they must perform repentance according to the sutra that the Tathagata has already taught.”

Bhikshu Chau Loi asked further: “Respectfully, The World-Honored One, why are there males and females among human beings? I respectfully pray The World-Honored One to teach us.”

The Buddha taught: “Bhikshu Chau Loi, there are males and females among human beings for the following reason:

Originally, the Buddha Nature in the Buddha Realm is neither male nor female. Because the Buddha Nature desires to have Transcendental Merit, it enters the human world to borrow a human body and nature to create Transcendental Merit. When entering the Yin Tide Gate of the Three Realms’ cycle operation center, whichever Buddha Nature is swept in by the Yang electricity naturally becomes a male Buddha Nature. Whichever Buddha Nature is swept in by the Yin electricity naturally becomes a female Buddha Nature.”

Bhikshu Chau Loi asked further: “Respectfully, The World-Honored One, how does the Buddha Nature enter the human world to borrow a human body? I respectfully pray The World-Honored One to teach us.”

The Buddha taught: “Bhikshu Chau Loi, for a Buddha Nature to enter and borrow a human body and nature, it must go through the following sequence:

First, the Buddha Nature comes to greet the patriarch of the clan and requests to enter a family as a child. The patriarch of the clan asks the Buddha Nature a few things as follows:

1. How long it intends to borrow the human body and nature to create Transcendental Merit.
2. The Buddha Nature must look toward the Buddha Realm and invite a Buddha’s Golden Body to manifest a transformation body to act as a witness and guarantor.
3. If the Buddha Nature borrows the human body and nature but refuses to create Transcendental Merit, and instead continuously creates Karmic Merit or Demerit, the witnessing Buddha’s Golden Body must manifest a transformation body to enter and provide reminders.

If these three parts are fulfilled, the Patriarch of the clan will then agree and assign an executive Deity to lead it to a certain family. When the husband and wife of that family engage in intercourse, the executive Deity pushes the Buddha Nature into the husband’s sperm and the wife’s egg to sleep there for nine months and ten days, until it is born by the wife as a human being.”

Having heard the Buddha answer all of his questions, Bhikshu Chau Loi was extremely joyful; he prostrated to the Buddha and withdrew.

THE 28TH QUESTIONER: BHIKSHU PINDOLA

Bhikshu Pindola rose from his seat, came before the Buddha, bared his right shoulder, knelt, joined his palms, and asked the Buddha:

“Respectfully, The World-Honored One, in the Dharma-Ending Age, how should those practicing the Tathagata’s way build their facilities? I respectfully pray The World-Honored One to teach us.”

The Buddha taught: “Bhikshu Pindola, in future generations, those who wish to practice the Tathagata’s way must build four types of facilities as follows:

1. Pagoda: A place to gather many people to learn the Way.
2. Chamber: A place to gather a small number of people to learn the Way.
3. Hermitage: A place to gather a few people to learn the Way.
4. Hut: A place reserved for only one person practicing the Tathagata’s way to reside.

When the Tathagata’s Mystery Record, transmitted along the Zen Sect lineage, is announced, the four aforementioned places must have the words ‘Zen Sect’ added as follows:

• Pagoda: Must add the words ‘Zen Sect,’ called a ‘Zen Sect Pagoda.’
• Chamber: Must add the words ‘Zen Sect,’ called a ‘Zen Sect Chamber.’
• Hermitage: Must add the words ‘Zen Sect,’ called a ‘Zen Sect Hermitage.’
• Hut: Must add the words ‘Zen Sect,’ called a ‘Zen Sect Hut.’

Having heard the Buddha answer all of his questions, Bhikshu Pindola was extremely joyful; he prostrated to the Buddha and withdrew.

THE 29TH QUESTIONER: BHIKSHU UPALI

Bhikshu Upali rose from his seat, came before the Buddha, bared his right shoulder, knelt, joined his palms, and asked the Buddha:

“Respectfully, The World-Honored One, please allow me to ask three questions:

1. In the End of the Highest Dharma stage, The World-Honored One’s Zen Sect teaching is secretly transmitted along the Zen Sect lineage to teach those with civilized minds. Why do many people still curse this teaching as a heterodox path?
2. Can The World-Honored One prove that human beings and all creatures, regardless of species, must live within the cycle of cause and effect and reincarnation?
3. I respectfully pray The World-Honored One to teach us the chart of the Earth’s eras. I respectfully pray The World-Honored One to teach us.”

The Buddha taught: “Bhikshu Upali, the Tathagata answers you:

The first question: Regarding those who hear the term ‘Zen Sect’ and curse it, there are reasons as follows:

First, these people utilize very strong fixed attachments. They imagine their own learning and understanding to be the highest, yet they do not yet know what the essence of this Zen Sect teaching says. Because their human nature contains fixed attachments that are always displayed, as soon as they hear the unfamiliar term ‘Zen Sect,’ they immediately bring their fixed attachments into use.

Second, these people utilize an excessively high sense of ‘self’. Therefore, when they hear the term ‘Zen Sect’—which they have never heard before—they naturally bring their ‘self’ out to curse this Zen Sect teaching as a heterodox path!

The second question: The Tathagata proves that human beings and all creatures living on this Earth must live within the cycle of cause and effect and reincarnation as follows:

1. On this Earth, whether king, official, or commoner, everyone is subject to birth, aging, sickness, and death.
2. Whoever lives on this Earth must eat when hungry and sleep when tired.
3. On this Earth, everyone must live by their human nature. Et cetera… That is, one must live according to the cycle of cause and effect and reincarnation of the Earth; no person or creature can live outside this law.

The third question: This is the chart of the Earth’s periods:

1. Period 1: The Highest Dharma Age: From the time of the Tathagata’s teaching up to 500 years.
2. Period 2: The Middle Dharma Age: From 500 to 1,500 years.
3. Period 3: The Lower Dharma Age: From 1,500 to 2,500 years.
4. Period 4: The Dharma-Ending Age: From 2,500 to 3,000 years.

This Dharma-Ending Age is divided into five stages:

• Stage 1: End of the Highest Dharma: 2,501 to 2,600 years.
• Stage 2: End of the Middle Dharma: 2,601 to 2,700 years.
• Stage 3: End of the Lower Dharma: 2,701 to 2,800 years.
• Stage 4: End of the Ending Dharma: 2,801 to 2,900 years.
• Stage 5: End of the Curtain of Dharma: 2,901 to 3,000 years.

At this point, it reaches the exact cycle where the Earth becomes ‘severely ill’ once every 10,000 years. This Earth must become ‘ill’ exactly one million times before it completely disintegrates, following the cycle of ‘Formation – Stasis – Destruction – Extinction’ of the Earth, which lasts ten billion years.”

Having heard the Buddha answer all of his questions, Bhikshu Upali was extremely joyful; he prostrated to the Buddha and withdrew.

THE 30TH QUESTIONER: LAYWOMAN LAM THI PHUONG VU

Laywoman Lam Thi Phuong Vu rose from her seat, came before the Buddha, knelt, joined her palms, and asked the Buddha:

“Respectfully, The World-Honored One, please allow me to ask two questions:

1. In the Dharma-Ending Age, do those who practice the Zen Sect Buddhist Way receive any certifications?
2. In the Dharma-Ending Age, what are the criteria for a practitioner of the Zen Sect Buddhist Way to receive the transmission of the Zen Sect Secrets?

I respectfully pray The World-Honored One to teach us.”

The Buddha taught: “Laywoman Lam Thi Phuong Vu, the Tathagata answers you:

Question 1: In the Dharma-Ending Age, if a practitioner of the Zen Sect Buddhist Way requests certification, they must meet the following criteria:

For those requesting the certificate for enlightenment of the ‘Zen Sect Essentials’:

1. They must understand the fundamentals of this Zen Sect Buddhist study.
2. They must submit an application for the certificate of enlightenment of the ‘Zen Sect Essentials.’

For those requesting the degree of achievement in ‘Zen Sect Secrets’ and the transmission of the ‘Zen Sect Secrets,’ they must:

1. Explain the profound and wondrous meanings taught by the Tathagata.
2. Have verses (gatha) of at least 12 lines flowing out from their own pure Buddha Nature.
3. Have a clear written explanation of this Zen Sect Buddhist study.
4. Correctly answer over 60% of the 26 questions regarding the Zen Sect Buddhist Way.
5. Submit an application for the degree and the transmission of the ‘Zen Sect Secrets.’

Laywoman Lam Thi Phuong Vu asked further: “Respectfully, The World-Honored One, besides the two parts mentioned above, are there any other certificates or degrees issued to those practicing the Zen Sect Buddhist Way? I respectfully pray The World-Honored One to teach us.”

The Buddha taught: “Laywoman Lam Thi Phuong Vu, in this Zen Sect Buddhist Way, besides the two certificates and degrees mentioned above, there are four other types of certificates issued to the Zen Sect Adept Buddhist, including:

1. The degree bestowing the title of ‘Zen Sect Master’, abbreviated as ‘Zen Master’: This is for a monastic practicing the Zen Sect Buddhist Way who has already received the Zen Sect Adept Buddhist degree and has enthusiastically helped over 30 people enlighten to the ‘Zen Sect Essentials’ and over 15 people achieve the ‘Zen Sect Secrets.’
2. If a layperson or an ordinary person has already received the Zen Sect Adept Buddhist degree and has also helped over 30 people enlighten to the ‘Zen Sect Essentials’ and over 15 people achieve the ‘Zen Sect Secrets,’ they shall be bestowed the title of ‘Lay Zen Sect Master’.
3. The degree of ‘Qualified to manage a Zen Sect Pagoda’: This is if a Zen Sect Master or Lay Zen Sect Master is qualified to manage a Zen Sect Pagoda, must use their own funds to build a Zen Sect Pagoda without accepting financial support from others, and possesses a government permit to operate.
4. The degree of ‘Qualified to succeed the Zen Sect lineage’: This is if a Zen Sect Master or Lay Zen Sect Master is qualified to continue the Zen Sect lineage.”

Having heard the Buddha answer all of her questions, Laywoman Lam Thi Phuong Vu was extremely joyful; she prostrated to the Buddha and withdrew.

THE 31ST QUESTIONER: BHIKSHU KIEU DAC LOC

Bhikshu Kieu Dac Loc rose from his seat, came before the Buddha, knelt, bared his right shoulder, joined his palms, and asked the Buddha:

“Respectfully, The World-Honored One, please allow me to ask three questions:

1. Why do human beings enjoy staying in this world?
2. Why does this Earth have Spring, Summer, Autumn, and Winter?
3. From where do reincarnation and cause and effect (karma) originate?

I respectfully pray The World-Honored One to teach us.”

The Buddha taught: “Bhikshu Kieu Dac Loc, the Tathagata answers your three questions:

The first question: Human beings enjoy staying in this world because of four main attachments:

• Liking grand houses.
• Liking vast lands.
• Liking much money and gold.
• Liking high status.

These are the four things that every human being desires.

The second question: This Earth has Spring, Summer, Autumn, and Winter because the Earth rotates within Orbital Sphere 1 of the Three Realms. It moves according to the eight directions and four quarters; therefore, the four seasons exist.

The third question: Reincarnation and cause and effect exist due to two reasons:

1. The Earth rolls upon the surface of Orbital Sphere 1 around the sun according to the eight directions and four quarters; after 365 days, it returns to its original position—this is called reincarnation.
2. On the surface of the Earth, there is a layer of soil that generates cause and effect. The reason cause and effect can arise is due to:

• The attraction of Yin and Yang electromagnetism on this Earth, which forces humans and all things to be pulled along the cycle of Formation – Stasis – Destruction – Extinction.
• This cycle of Formation – Stasis – Destruction – Extinction is the primary cause that generates cause and effect.

The Tathagata provides the following proofs:

• Human beings and all creatures on this Earth must eat to live, and subsequently, must excrete. Because the ’cause’ is eating, the ‘effect’ is excreting; this is called the reincarnation of cause and effect.
• Human thoughts and actions are the initial ’cause,’ and the achievement of those actions is the ‘result’; thus, it is called cause and effect.
• Example 1: If you place a jackfruit seed into the ground, a jackfruit tree gradually sprouts, grows, and bears jackfruit. This is clear cause and effect.
• Example 2: If you place an orange seed into the ground, an orange tree gradually sprouts, grows, and bears oranges. This is clear cause and effect.”

Having heard the Buddha answer all of his questions, Bhikshu Kieu Dac Loc was extremely joyful; he prostrated to the Buddha and withdrew.

THE 32ND QUESTIONER: BHIKSHU THUONG MAT NGHE

Bhikshu Thuong Mat Nghệ rose from his seat, came before the Buddha, knelt, bared his right shoulder, joined his palms, and asked the Buddha:

“Respectfully, The World-Honored One, please allow me to ask two questions:

1. Regarding those who exert effort in practicing one of the 37 methods of contemplation and visualization that The World-Honored One taught in the first 15 years, and then achieve a realization; is that considered a ’cause’?
2. If so, how should we practice so as not to be bound by cause and effect?

I respectfully pray The World-Honored One to teach us.”

The Buddha answered:

“The first question: On this Earth, those who exert effort in practicing one of the 37 methods of contemplation and visualization that the Tathagata taught in the first 15 years—this is the Tathagata’s teaching according to the cause and effect of this Earth. That is, whatever this person desires, they achieve that result, which remains within this Earth or the Three Realms. Naturally, it remains within the reincarnation of cause and effect. The reason the Tathagata taught the 37 methods of contemplation and visualization was to satisfy the human nature, in order to find among the crowd those who desire liberation, so that the Tathagata may teach them privately.

The Tathagata also informs you:

1. The Tathagata taught the Middle Vehicle as a method of fine reasoning to satisfy those who enjoy traveling here and there to speak and earn money.
2. The Tathagata taught the Great Vehicle as a method of contemplation and thinking regarding material utility to satisfy those who enjoy making money or finding ways to earn much money.
3. The Tathagata taught the Pure Land Sect to satisfy those who enjoy seeing the image of Amitabha Buddha.
4. The Tathagata taught the Mantra Sect to satisfy those who enjoy having divine powers.

Bhikshu Thuong Mat Nghe asked further: “Respectfully, The World-Honored One, is it then that on this Earth we cannot practice anything? I respectfully pray The World-Honored One to teach us.”

The Buddha taught: “Bhikshu Thuong Mat Nghe, on this Earth, if you want to ‘become’ something, you must practice. However, if you want liberation, you must not practice anything at all; you only need to understand the formula for liberation—that is enough.”

Having heard the Buddha answer all of his questions, Bhikshu Thuong Mat Nghe was extremely joyful; he prostrated to the Buddha and withdrew.

THE 33RD QUESTIONER: BHIKSHU TIEU HIEN

Bhikshu Tieu Hien rose from his seat, came before the Buddha, knelt, bared his right shoulder, joined his palms, and asked the Buddha:

“Respectfully, The World-Honored One, how many planets are there in each of the Three Realms?

I respectfully pray The World-Honored One to teach us clearly.”

The Buddha taught: “Bhikshu Tieu Hien, in each of the Three Realms, there are 45 planets, divided into four Orbital Spheres and one sphere that protects the Three Realms.

The Tathagata teaches you clearly:

• Orbital Sphere 1: Consists of six planets composed of earth, water, air, fire, and Yin and Yang electromagnetism.
• Orbital Sphere 2: Consists of 11 planets called the Heavens of the Desire Realm, composed of Yin and Yang electromagnetism in five very deep colors.
• Orbital Sphere 3A: Consists of 11 planets called the Heavens of the Form Realm, composed of Yin and Yang electromagnetism in 12 brilliant, shimmering, and joyful colors.
• Orbital Sphere 3B: Consists of six planets called the Pure Land countries, composed of Yin and Yang electromagnetism in 12 brilliant yet pure colors.
• Orbital Sphere 4: Consists of 11 planets called the Heavens of the Formless Realm, composed of colorless and very pure Yin and Yang electromagnetism.

Regarding the special sphere that protects one of the Three Realms—within this Universe, there are Ganges-sands-fold Three Realms.

• The outer protective layer of the Three Realms: Contains Yang electromagnetism of red mixed with yellow, used to prevent surrounding Three Realms from colliding with this one.
• The inner protective layer of the Three Realms: Contains Yin electromagnetism of black mixed with dark blue, serving two purposes: first, to act as a compressive force so that the planets within the Three Realms fly according to the attraction of the internal Yin and Yang electromagnetism; second, to prevent the planets within the Three Realms from escaping outside.”

Having heard the Buddha answer all of his questions, Bhikshu Tieu Hien was extremely joyful; he prostrated to the Buddha and withdrew.

THE 34TH QUESTIONER: BHIKSHU PURNA

Bhikshu Purna rose from his seat, came before the Buddha, knelt, bared his right shoulder, joined his palms, and asked the Buddha:

“Respectfully, The World-Honored One, why do you not teach us the Tathagata’s Pure Zen teaching?”

The Buddha taught: “Purna, the Tathagata cannot teach this Pure Zen teaching to all of you at this time. Why? Because you cannot receive it; the Tathagata only teaches it to humanity from the End of the Highest Dharma stage onward, and even then, only a small number of people will be able to learn it.”

Bhikshu Purna asked the Buddha further:

“Respectfully, The World-Honored One, how much longer until the Dharma-Ending Age?

I respectfully pray The World-Honored One to teach me.”

The Buddha taught: “There are 2,550 years remaining.”

Bhikshu Purna asked further:

“Respectfully, The World-Honored One, you have performed the transmission of the ‘Secret of Pure Zen’ to senior brother Mahakashyapa and bestowed upon him the first Patriarch position of Pure Zen. Regarding this Pure Zen teaching, in the End of the Highest Dharma stage, what kind of person must the one who stands out to transmit it to others be?

I respectfully pray The World-Honored One to teach me.”

The Buddha taught:

“Bhikshu Purna, in the End of the Highest Dharma stage, the person who stands out to organize the ceremony for transmitting the ‘Secret of Pure Zen’ must fulfill eight parts as follows:

1. They must be a Lay Zen Sect Master who possesses a certificate authorizing them to transmit the ‘Secret of Pure Zen’ to others.
2. They must be the Abbot of a Zen Sect Pagoda.
3. They must cover the costs of meals for those attending.
4. They must cover the costs of creating the wooden certification plaques.
5. They must cover the costs of printing documents.
6. They must cover the costs of purchasing incense, lamps, flowers, and fruits displayed during the ceremony.
7. Upon completing the ‘Secret of Pure Zen’ transmission ceremony, they must stand and answer all questions regarding this Pure Zen teaching, and they must practically prove the words they speak.
8. They must not refuse any question, no matter how difficult it may be.

Any Lay Zen Sect Master who fulfills these eight conditions is permitted to stand out and perform the ceremony of transmitting the ‘Secret of Pure Zen’ to others.”

Bhikshu Purna asked further:

“Respectfully, The World-Honored One, what kind of person must a Lay Zen Sect Master who performs the ‘Secret of Pure Zen’ transmission be?”

The Buddha taught: “This person must possess the following:

1. They must be a Lay Zen Sect Master.
2. They must have a Zen Sect Pagoda built with their own funds.
3. They must have an operating permit from the government.
4. They must have the consensus of the Buddhist Sangha.
5. They must have a certificate authorizing the transmission of the ‘Secret of Pure Zen’.”

Bhikshu Purna continued to ask:

“Respectfully, The World-Honored One, why do I not hear you mention the term ‘Zen Master’, but only the term ‘Lay Zen Master’?

I respectfully pray The World-Honored One to teach us.”

The Buddha taught:

“Bhikshu Purna, in the End of the Highest Dharma stage, no monastics will practice this Pure Zen teaching of the Tathagata. Why? Because this teaching is only suitable for laypeople. Only those laypeople who possess sufficient Heart, Talent, and Resources will practice the Tathagata’s Pure Zen teaching. As for monastics, very few will practice this Pure Zen teaching; therefore, the Tathagata does not mention them.”

Having heard the Buddha answer all of his questions, Bhikshu Purna was extremely joyful; he prostrated to the Buddha and withdrew.

THE 35TH QUESTIONER: BHIKSHU LIEN UAT PHUONG

Bhikshu Lien Uat Phuong rose from his seat, came before the Buddha, knelt, bared his right shoulder, joined his palms, and asked the Buddha:

“Respectfully, The World-Honored One, I have understood the Three Realms, but how many Three Realms are there within this Universe?

I respectfully pray The World-Honored One to teach me.”

The Buddha taught:

“Bhikshu Lien Uat Phuong, within this Universe, even when the Tathagata uses the Buddha-Eye, the number of Three Realms cannot be fully counted.

However, the Tathagata shall calculate them for you as follows:

• A Small Thousand-Fold World System contains one thousand Three Realms.
• A Medium Thousand-Fold World System contains one million Three Realms.
• A Great Thousand-Fold World System contains one billion Three Realms.
• A Three-Thousand-Great-Thousand-Fold World System contains one quintillion Three Realms.

Furthermore, using the Buddha-Eye, the Tathagata sees Ganges-sands-fold such Three-Thousand-Great-Great-Thousand-Fold World Systems.”

Bhikshu Lien Uat Phuong asked the Buddha further:

“Respectfully, The World-Honored One, does the Universe then have a boundary? I respectfully pray The World-Honored One to teach me.”

The Buddha taught: “Bhikshu Lien Uat Phuong, the Universe has no boundaries. However, wherever the Universe extends, the Buddha Realm exists there as well.”

Bhikshu Lien Uat Phuong asked the Buddha further:

“Respectfully, The World-Honored One, from where does reincarnation originate, and from where does cause and effect originate?

I respectfully pray The World-Honored One to teach me.”

The Buddha taught:

“Bhikshu Lien Uat Phuong, the Earth rotates in a cycle of 365 days and then returns to its original position; therefore, it is called reincarnation. As for cause and effect, it originates from the following reason: The surface of this Earth has a layer of soil that naturally generates cause and effect. Consequently, all human beings and creatures living on this Earth must endure the Earth’s law of cause and effect.”

Having heard the Buddha answer all of his questions, Bhikshu Lien Uat Phuong was extremely joyful; he prostrated to the Buddha and withdrew.

THE 36TH QUESTIONER: LAYWOMAN UAT PHUONG LIEN

Laywoman Uat Phuong Lien rose from her seat, came before the Buddha, knelt, joined her palms, and asked the Buddha:

“Respectfully, The World-Honored One, I do not yet understand for what reason practitioners cannot return to the Buddha Realm?

I respectfully pray The World-Honored One to teach us.”

The Buddha taught:

“Laywoman Uat Phuong Lien, this Earth generates cause and effect. Therefore, anyone living on this Earth who exerts effort in practice—meaning their thoughts and actions—must follow the Earth’s law of cause and effect. Because of this principle, those who exert effort in practice only achieve results on this Earth or within the Three Realms; they cannot escape the law of this Earth.”

Laywoman Uat Phuong Lien asked further:

“Respectfully, The World-Honored One, then what must we do if we wish to escape this Earth and return to the Buddha Realm?

I respectfully pray The World-Honored One to teach me.”

The Buddha taught: “Laywoman Uat Phuong Lien, for a person on this Earth to return to the Buddha Realm, they must exclusively do the following three things:

1. They must have an intense desire to return to the Buddha Realm, disregarding the affairs of this Earth.
2. They must create a vast amount of Transcendental Merit.
3. They must know the formula to return to the Buddha Realm.”

Laywoman Uat Phuong Lien asked once more:

“Respectfully, The World-Honored One, we already have the desire to return to the Buddha Realm, but how do we create Transcendental Merit? And what is the formula to return to the Buddha Realm? I respectfully pray The World-Honored One to teach us.”

The Buddha taught:

“Laywoman Uat Phuong Lien, you—as well as those of the present time—cannot create Transcendental Merit. Why? Because no one is willing to seek liberation; thus, you cannot create it. To create Transcendental Merit, you need two parts as follows:

First, you must know what enlightenment is before you can guide others to understand as you do; only then will you have Transcendental Merit. If you do not know what enlightenment is, how can you guide others?

Second, even if you do understand enlightenment, who would be willing to listen for you to guide them?”

Laywoman Uat Phuong Lien asked the Buddha again:

“Respectfully, The World-Honored One, when will The World-Honored One teach the dharma path of liberation? I respectfully pray The World-Honored One to teach me.”

The Buddha taught:

“Laywoman Uat Phuong Lien, a few months ago, the Tathagata briefly mentioned that anyone who wishes for liberation must abandon the five methods of practice that involve exerted effort. Over seven thousand people present here in the Shala Forest left entirely; those who remained claimed that the Tathagata was possessed by demons. Therefore, the Tathagata could not teach it.”

Laywoman Uat Phuong Lien asked the Buddha once more:

“Respectfully, The World-Honored One, then when will The World-Honored One teach the dharma path of liberation? I respectfully pray The World-Honored One to teach me.”

The Buddha taught:

“Laywoman Uat Phuong Lien, the dharma path of liberation must wait until the End of the Highest Dharma stage to be popularized and announced in the ‘Dragon’ land of the ‘Dragon’ country.”

Laywoman Uat Phuong Lien addressed the Buddha:

“In that case, the people of the ‘Dragon’ land in the ‘Dragon’ country are truly blessed; there must be very many people in this ‘Dragon’ country who attain liberation.”

The Buddha taught:

“Laywoman Uat Phuong Lien, although the dharma path of liberation will be popularized and announced in the ‘Dragon’ land of the ‘Dragon’ country, only a very few people will be able to attain liberation.”

Surprised, Laywoman Uat Phuong Lien asked the Buddha:

“Respectfully, The World-Honored One, why is there such a strange occurrence? I respectfully pray The World-Honored One to teach me.”

The Buddha taught:

“Laywoman Uat Phuong Lien, when the Tathagata declared this dharma path of liberation, the people here cursed the Tathagata, saying I was possessed by demons. As for when the dharma path of liberation is popularized and announced in this ‘Dragon’ country of nearly one hundred million people, only a few hundred people will like it. As for the rest, no one will like it.”

Hearing the Buddha’s teaching about the people of the ‘Dragon’ country, Laywoman Uat Phuong Lien naturally wept; she prostrated to the Buddha and withdrew.

THE 37TH QUESTIONER: BHIKSHU THUONG QUAN TRI

Bhikshu Thuong Quan Tri rose from his seat, came before the Buddha, knelt, bared his right shoulder, joined his palms, and asked the Buddha:

“Respectfully, The World-Honored One, you established Buddhism as a way to clearly show the paths of reincarnation and the single path of liberation. I respectfully pray The World-Honored One to teach us: which paths lead to reincarnation, and which path leads back to the Buddha Realm?”

The Buddha taught: “Bhikshu Thuong Quan Tri, the paths of reincarnation consist of the following:

1. The path of rebirth into the Heavens and the Land of Ultimate Bliss to enjoy Yang Karmic Merit.
2. The path to becoming a Deity or a wealthy person on this Earth.
3. The path back to the Buddha Realm. The Tathagata cannot teach this path now. This path will only be taught when humanity has a deep understanding of science and is no longer superstitious; only then will the Tathagata teach it. Why? Because only when humanity knows where the essence of human civilization originates will the Tathagata teach it.”

Having heard the Buddha answer all of his questions, Bhikshu Thuong Quan Tri was extremely joyful; he prostrated to the Buddha and withdrew.

THE 38TH QUESTIONER: LAYWOMAN LAM THI PHUONG TRANG

Laywoman Lam Thi Phuong Trang rose from her seat, came before the Buddha, knelt, joined her palms, and asked the Buddha:

“Respectfully, The World-Honored One, regarding the religions present here in the city of Kapilavastu, I see them building Meditation Institutes and Monasteries to enter and practice. Can we also build Meditation Institutes and Monasteries for our practice? I respectfully pray The World-Honored One to teach us.”

The Buddha taught: “Laywoman Lam Thi Phuong Trang: A Meditation Institute is what practitioners of the Way of the Fairies build to:

1. Enter and sit to exert effort in practicing meditation.
2. Make their bodies exceptionally strong and powerful.
3. Enable them to ‘release palm energy’ to kill opponents.

If you wish to train in martial arts, you should build a Meditation Institute to practice. The Tathagata sees that this ‘palm energy’ method suits you very well. Since you are a wealthy person, you should build a Meditation Institute to practice. Firstly, to have a healthy body; secondly, to have ‘palm energy’ to protect your assets.

A Monastery is for those practicing the Way of the Heavens. Those who enter a Monastery pray to the Supreme God for one of three things:

1. To volunteer as a child of the Supreme God; whatever the Supreme God commands, they will do.
2. To pray for the Supreme God to bestow blessings upon them for wealth.
3. To pray for the Supreme God to welcome them to the ‘Heavenly Kingdom’ to live after they die.

This is a very fine religion. Since you are also a wealthy person, you should build a Monastery so that you can enter it daily to pray for these three things:

• Request to be a child of the Supreme God; whatever the Supreme God commands, you will do.
• Pray for the Supreme God to bestow more wealth upon you.
• Pray for the Supreme God to welcome you to the ‘Heavenly Kingdom’ after you die.

You should also follow this religion, as it is very practical. The Tathagata advises you to build a Monastery.”

Having heard the Buddha answer her questions, it is unknown what she felt, but Laywoman Lam Thi Phuong Trang was very joyful; she thanked the Buddha and withdrew.

THE 39TH QUESTIONER: BHIKSHU MAHAKASHYAPA

Bhikshu Mahakashyapa rose from his seat, came before the Buddha, knelt, bared his right shoulder, joined his palms, and asked the Buddha:

“Respectfully, The World-Honored One, I carry The World-Honored One’s Mystery Record to be secretly transmitted along the Pure Zen lineage. After I grow old, I shall transmit it to Ananda to continue the transmission, eventually handing it over to the Dragon Daughter in the Dragon Country during the Dharma-Ending Age. In the End of the Highest Dharma stage, this Dragon Daughter will popularize and announce it. I do not know how many people this Mystery Record will help to understand this teaching? I respectfully pray The World-Honored One to teach me.”

The Buddha taught: “Mahakashyapa, when the Dragon Daughter in the Dragon land of the Dragon Country popularizes and announces it, the following results will be achieved:

1. Only 60% of the Tathagata’s words taught in this Mystery Record will be announced. The remaining 40% cannot be announced.
2. There will be over ten thousand people who understand the Tathagata’s Mystery Record.
3. There will only be about five hundred people who receive the transmission of the Zen Sect Secrets.
4. There will only be 50 people who are bestowed the title of ‘Lay Zen Sect Master’.”

Having heard the Buddha answer all of his questions, Bhikshu Mahakashyapa was extremely joyful; he prostrated to the Buddha and withdrew.

THE 40TH QUESTIONER: BHIKSHU PHUONG LOC TRINH

Bhikshu Phuong Loc Trinh rose from his seat, came before the Buddha, knelt, bared his right shoulder, joined his palms, and asked the Buddha:

“Respectfully, The World-Honored One, what does the essence of The World-Honored One’s Mystery Record, secretly transmitted along the Pure Zen lineage, say? I respectfully pray The World-Honored One to teach me.”

The Buddha taught:

“Bhikshu Phuong Loc Trinh, the essence of the Tathagata’s Mystery Record consists of eight parts:

1. The Tathagata teaches the formation and disintegration of the human body and human nature.
2. The Tathagata teaches the formation, lifespan, and causes of disintegration of the Earth.
3. The Tathagata teaches the organization of a Three Realms.
4. The Tathagata teaches the organization of the Buddha Realm.
5. The Tathagata teaches the organization of the Universe.
6. The Tathagata teaches why there is the reincarnation of cause and effect.
7. The Tathagata teaches the achievements of the six dharma paths of practice.
8. The Tathagata teaches the formula to escape the reincarnation of cause and effect and the path back to the Buddha Realm.”

Bhikshu Phuong Loc Trinh asked further:

“Respectfully, The World-Honored One, for what reason do you not teach us enlightenment and liberation? I respectfully pray The World-Honored One to teach us.”

The Buddha taught:

“Bhikshu Phuong Loc Trinh, because the level of you all is not sufficient to understand the terminology the Tathagata uses in this Mystery Record; therefore, the Tathagata does not teach it to you.”

Bhikshu Phuong Loc Trinh asked once more: “Respectfully, The World-Honored One, how many Patriarchs will lead the Tathagata’s Mystery Record secretly transmitted along the Pure Zen lineage? I respectfully pray The World-Honored One to teach us.”

The Buddha taught: “Bhikshu Phuong Loc Trinh, the Tathagata’s Mystery Record transmitted along the Pure Zen lineage will have a total of 36 successive Patriarchs, divided as follows:

• India will have 28 generations of Patriarchs.
• China will have 5 generations of Patriarchs.
• The Dragon Country will have 3 generations of Patriarchs.

There are 33 generations of Patriarchs who receive the transmission exactly according to the rules the Tathagata transmitted to Mahakashyapa in the forest on Vulture Peak, witnessed by Dipankara Buddha and the Buddhas of the ten directions.

There are 3 generations of Patriarchs who only receive the Tathagata’s Mystery Record transmitted along the Pure Zen lineage but do not receive the formal transmission like the 33 previous Patriarchs. Why? Because the Mystery Record, the robe, and the alms bowl of the Tathagata were buried in the ground by the 33rd Patriarch. Why? For three reasons:

1. This 33rd Patriarch was illiterate, so he could not stand out to transmit it to others.
2. The Tathagata’s Mystery Record had already been translated into the Han language of China.
3. The Tathagata’s robe had decayed after being outside the hermitage. Therefore, all the Tathagata’s tokens of the Pure Zen lineage had to be buried.”

Hearing this, Bhikshu Phuong Loc Trinh asked further:

“Respectfully, The World-Honored One, why do you not teach us these parts? I respectfully pray The World-Honored One to teach me.”

The Buddha taught:

“Bhikshu Phuong Loc Trinh, the reasons why the Tathagata does not teach you and the great assembly are as follows:

Because in the present time, if the Tathagata speaks, none of you will understand. Typically, like last month, when the Tathagata declared this dharma path of liberation, among over 7,000 people present in the assembly, over 5,000 people left. The remaining 1,250 people claimed that the Tathagata was possessed by demons! Including you.

Bhikshu Phuong Loc Trinh, hearing the Buddha remind him of the events of the previous month, felt extremely ashamed and repented before the Buddha.

The Buddha taught:

“Because the time we are living in is the ‘Bronze Age,’ meaning the tools we use are made of bronze. Only when humanity reaches the peak of civilization and this dharma path is taught will humanity understand and accept it. Even then, only a small portion will accept it; as for the many who practice the Tathagata’s religion, they will curse it, and curse it very severely.”

Bhikshu Phuong Loc Trinh asked further:

“Respectfully, The World-Honored One, please try teaching us a few sentences.”

The Buddha taught:

“Among the several thousand people present now, the Tathagata asks only two questions; if anyone can answer, the Tathagata will teach:

1. By what means do humans and all creatures live?
2. Currently, in this forest, there are exactly 6,725 people. The person sitting furthest from the Tathagata is Laywoman Le Phuong Thanh, yet she still hears the Tathagata speaking very clearly. So, what technique does the Tathagata use to make everyone in this forest hear?”

The Buddha asked these two questions, but no one answered, so he taught:

“Nowadays, you all believe and do things like the following, so how can the Tathagata explain this dharma path to you:

1. Every day you pray to the Supreme God to bestow blessings.
2. You do not know who the Supreme God is or where he is. Can he bestow blessings upon you? If you keep doing this every day, how can the Tathagata dare to teach you?”

The Buddha added:

“In the Dharma-Ending Age, humanity will enter the ‘Atomic’ and ‘Electronic’ era; they will clearly understand what is on this Earth. Even so, not many will understand what the Tathagata’s Mystery Record says, so how could you possibly understand it now?”

Bhikshu Phuong Loc Trinh asked the Buddha:

“Respectfully, The World-Honored One, what are the benefits of popularizing this Mystery Record? I respectfully pray The World-Honored One to teach me.”

The Buddha taught:

“Bhikshu Phuong Loc Trinh, the popularization of this Mystery Record has the following benefits:

It helps anyone who wishes to escape the reincarnation of birth and death of the Earth and the Three Realms.

Those who practice the Tathagata’s Pure Zen dharma path have seven special characteristics:

1. Living realistically and scientifically, not believing in what cannot be verified.
2. Those who practice the Tathagata’s Pure Zen work for their own food and do not accept money from others.
3. Having a family, they care for the family.
4. Having a fatherland, they care for the fatherland.
5. Not practicing blindly.
6. When there is foreign invasion, they join the government to drive out the invaders.
7. Those who practice the Tathagata’s Pure Zen have two main duties:
8. Clearly guide anyone who wants to practice for liberation.
9. If anyone is lured into superstition, they must pull them out of the hands of those who specialize in spreading superstitions.

Therefore, the Tathagata has taught in the Mystery Record secretly transmitted along the Zen Sect lineage as follows:

In the End of the Highest Dharma stage, whoever holds the Tathagata’s Mystery Record of the Zen Sect lineage must standardize the Tathagata’s religion in six parts:

1. Any disciple who wants to exert effort in sitting meditation to achieve the fruit of Arhatship shall practice the Small Vehicle.
2. Any disciple who wants to be a Buddhist lecturer must study reasoning very well with the Prajna teachers of the Middle Vehicle.
3. Any disciple who wants to be a Buddhist engineer must sit in contemplation and think of material utility, seeking knowledge from the Great Vehicle sutras.
4. Any disciple who wants to be reborn in the Land of Ultimate Bliss to live in supreme joy shall practice the Pure Land Sect.
5. Any disciple who wants to become a Deity shall practice the Mantra Sect.
6. Any disciple who wants enlightenment and liberation shall follow the Zen Sect dharma path as taught by the Tathagata.”

Having heard the Buddha answer all of his questions, Bhikshu Phuong Loc Trinh was extremely joyful; he prostrated to the Buddha and withdrew.

THE 41ST QUESTIONER: BHIKSHU PHAT TRAN THI

Bhikshu Phat Tran Thi rose from his seat, came before the Buddha, knelt, bared his right shoulder, joined his palms, and asked the Buddha:

“Respectfully, The World-Honored One, in the End of the Highest Dharma stage, what must the person who holds The World-Honored One’s Mystery Record, secretly transmitted along the Zen Sect lineage, do? I respectfully pray The World-Honored One to teach us.”

The Buddha taught:

“Bhikshu Phat Tran Thi, in the End of the Highest Dharma stage, the person who holds the Tathagata’s Mystery Record, secretly transmitted along the Zen Sect lineage, must do four things as follows:

1. First, they must research very thoroughly the Tathagata’s Mystery Record secretly transmitted along the Zen Sect lineage.
2. They must stand out to write books explaining the sequence of this Zen Sect Buddhist study.
3. When the books are published and many people come to ask, they must answer their questions. They are absolutely not allowed to lecture.
4. Exactly 2,561 years after the Tathagata enters Nirvana, they must seek permission from the government and the Buddhist Sangha to announce this Mystery Record.”

Bhikshu Phat Tran Thi asked further:

“Respectfully, The World-Honored One, when The World-Honored One’s Mystery Record secretly transmitted along the Zen Sect lineage is announced, how should those who practice according to The World-Honored One’s teaching label their practice facility? I respectfully pray The World-Honored One to teach us.”

The Buddha taught:

“Bhikshu Phat Tran Thi, when the Tathagata’s Mystery Record secretly transmitted along the Zen Sect lineage is announced, a person who follows the Tathagata’s Way and builds a facility to practice according to the Zen Sect dharma path must display a clear signboard as follows:

1. If building a Pagoda, the signboard shall read:

• Zen Sect Pagoda [Name of the Pagoda]
• Practicing according to the Zen Sect dharma path specifically to become a Buddha.
• Specializing in teaching liberation.

2. If building a chamber, the signboard shall read:

• Zen Sect Chamber.
• Practicing according to the Zen Sect dharma path specifically to become a Buddha.
• Specializing in teaching liberation.”

Bhikshu Phat Tran Thi asked further:

“Respectfully, The World-Honored One, currently in the city of Kapilavastu, there are places organizing offerings. So, for whom are these offerings made to eat? I respectfully pray The World-Honored One to teach us.”

The Buddha taught: “Bhikshu Phat Tran Thi, on this Earth, the Deities are the masters of the spiritual realm. Therefore, when someone organizes an offering, the following species eat:

• First, the Deities eat while the food is still very hot.
• Next, the lonely spirits (wandering souls) eat when the food has cooled down.
• Then, the organizer of the offering eats when the food is cold.
• Furthermore, when the organizer has leftovers and throws them away, the animals eat.
• What humans and animals excrete, the hell realm eats.”

Having heard the Buddha answer his questions, Bhikshu Phat Tran Thi was extremely joyful; he prostrated to the Buddha and withdrew.

AT GRIDHRAKUTA MOUNTAIN CAVE: WHERE THE BUDDHA REVIEWED THE MYSTERY RECORD FOR SECRET TRANSMISSION ALONG THE ZEN SECT LINEAGE

Inside the Gridhrakuta mountain cave, there were a total of 15 disciples of the Buddha, including:

1. Venerable Bhikshu Ananda, the one who stood to read the Mystery Record.
2. Bhikshu Mahakashyapa.
3. Bhikshu Kieu Tran Nhu.
4. Bhikshu Kieu Tran Na.
5. Bhikshu Kieu Tran Thi.
6. Bhikshu Kieu Tran Nhi.
7. Bhikshu Kieu Tran Nga.
8. Bhikshu Ma Nam.
9. Bhikshu At Be.
10. Bhikshu Thuc Luc.
11. Bhikshu Ma Hien.
12. Layman Duy Ma Cat.
13. Layman Than The Chi Phuong.
14. Layman Phat Truong Manh Quan.
15. Laywoman Lam Thi Phuong Vu.

When Venerable Bhikshu Ananda finished reading the Mystery Record, the Buddha taught Mahakashyapa as follows:

“Bhikshu Mahakashyapa, the Mystery Record that Venerable Bhikshu Ananda has just finished reading has been reviewed by the Tathagata. You are the only disciple of the Tathagata who has attained the profound and wondrous reasoning of the Tathagata’s Pure Zen dharma path. In one more year, the Tathagata will return to the Buddha Realm, which is the Tathagata’s ancient homeland. The Tathagata is the Buddha who teaches this dharma path of liberation after Kassapa Buddha, 7,890 years ago.

For every Buddha, upon attaining Buddhahood, no one among humanity living in the ‘Bronze Age’ accepts this dharma path of liberation; it requires a disciple who has ‘seen their own pure Buddha-nature’ to fully comprehend it. Now that you have ‘seen your pure Buddha-nature,’ the Tathagata entrusts you to secretly carry this Mystery Record and transmit it successively to those who follow. This is so that during the Dharma-Ending Age, it may be handed over to the Dragon Daughter in the ‘Dragon’ land of the ‘Dragon’ country. Then, in the End of the Highest Dharma stage, this Dragon Daughter will popularize and announce it, so that those who practice according to the Tathagata’s Way may know the formula to return to the Buddha Realm. Thus, please strive to assist the Tathagata.”

Hearing the Buddha’s teaching, Bhikshu Mahakashyapa immediately knelt, raised both hands to receive the Mystery Record, and promised the Buddha:

“Respectfully, The World-Honored One, I shall obey The World-Honored One’s instructions. May The World-Honored One tell me: when I grow old, to whom must I entrust this Mystery Record to continue the secret transmission? I respectfully pray The World-Honored One to teach me.”

The Buddha taught:

“Bhikshu Mahakashyapa, when you are old, transmit it to Ananda to continue the transmission. You shall also organize a transmission ceremony for this Pure Zen dharma path just as the Tathagata transmitted it to you. Once Ananda has completed the Pure Zen transmission ceremony, you shall instruct Ananda to change the name to ‘Zen Sect’. Why must the name be changed so? Because this Pure Zen dharma path of the Tathagata will begin to be transmitted according to a clear sectarian lineage, so that in the Dharma-Ending Age, the Dragon Daughter in the Dragon land of the Dragon country may receive it. Fifty years after that, the Dragon Daughter will popularize and announce it.”

-o0o-

AT GRIDHRAKUTA MOUNTAIN CAVE: THE WORLD-HONORED ONE ENTRUSTS THE MYSTERY RECORD TO MAHAKASHYAPA FOR SECRET TRANSMISSION ALONG THE ZEN SECT LINEAGE

THE WORLD-HONORED ONE ENTRUSTS THE MYSTERY RECORD TO MAHAKASHYAPA

The Buddha recited the following verses:

Liberation is the Way of Shakyamuni,

Praying and begging are teachings of demons.

Liberation assists many people

To return to the Buddha Realm for eternal peace and joy.

Liberation means casting off the “ego,”

Living with the Buddha-nature ends reincarnation.

Once liberation is correctly practiced,

One is no longer bound by birth, death, and worldly cycles.

Liberation is escaping the mundane world,

No longer tethered to worldly sorrows and bonds.

Liberation is the dharma path of no seeking,

Living with the Buddha-nature is the essence of practicing Zen.

This Pure Zen I only transmit privately,

Mahakashyapa alone receives this dharma.

Pure Zen I teach in this way:

Only through purity are the strings of reincarnation severed.

Once Pure Zen is correctly practiced,

Birth, death, and reincarnation cease to seek us.

Kashyapa, you must strive to preserve it,

Transmitting it along the Zen lineage to help those who follow.

The “Dragon Daughter” shall receive it in a later age,

The Pure Zen dharma will then be widely spread.

Transmitted exclusively at the “Zen Pagoda,”

Helping people attain liberation and return to their ancient homeland.

The five continents will clearly see the past,

The Zen that the Tathagata taught long ago in this place.

Now, here at Gridhrakuta,

The Mystery Record is established; I hand it over.

Your duty is for the sake of the world,

To circulate Zen studies and help people escape the self.

I entrust the Mystery Record to you in full,

Accept your mission; this is your part to play.

Ten thousand people of posterity are waiting,

The dharma of liberation is now in your hands.

Today, witnessed by many,

You must hold it fast and transmit it to future generations.

Pure Zen is the one and only,

The dharma of liberation, the Tathagata has completed.

My mission is now accomplished,

Leaving the Pure Zen dharma for those who follow.

In the future, when human intellect is highly developed,

Only then teach this supreme Zen study to the world.

The Tathagata has only taught a small portion,

You must strive to preserve and gradually pass it on.

When Ananda receives this Zen,

Hand over the Mystery Record to be transmitted to the next Patriarch.

You shall teach the Zen Sect as follows:

Exerting effort, contemplation, and visualization cannot escape the mundane.

The Zen Sect only requires purity,

“Release – Stop – Cease – End” and the worldly path leaves us.

I am the Buddha Shakyamuni,

By transmitting the Mystery Record, my transmission is complete.

May you all remain in peace,

In twenty-four days, I shall “return home.”

-o0o-

THE ZEN SECT PATRIARCHS OF THREE NATIONS CONTRIBUTING TO THE MYSTERY RECORD

PATRIARCHS OF INDIA

The 12th Patriarch, Ashvaghosha, contributed to the flow of the Zen Sect source with a verse of 188 lines titled “Celebrating the Buddha’s Birth.”

The verse “Celebrating the Buddha’s Birth” is as follows:

In the past, in the country of Kapilavastu,

King Suddhodana ruled over all the people.

His virtue was esteemed far and wide,

Queen Maya was respected by all for her grace.

On the eighth day of the fourth lunar month, she labored,

Giving birth to a Prince of perfect and handsome form.

Named Siddhartha,

He was exceptionally brilliant, surpassed by none.

Growing up, his talents became manifest,

Within the royal clan, none excelled him.

While those in the royal palace lived joyfully,

Out in the world, many suffered in misery.

The majority endured immense pain,

Many were in such extremity that peace was far away.

He asked the royal clan, from near and far,

How to help those living in such deprivation.

The royals said that in this world,

This was the fate already settled for everyone.

Hearing this, the Prince was not pleased,

His heart felt a mournful lack of peace.

He presented himself before his Royal Father,

Requesting his father to clarify the doubts he held.

The King, not knowing what to say,

Invited the royal kin to explain them to his son.

Throughout the royal clan, from top to bottom,

No one could resolve the Prince’s doubts.

The world’s priests and talented men

Could only explain troubles of the external world.

Hearing this, the King immediately invited

Udrakka Ramaputra, the foremost among sages.

When the priest arrived at the royal court,

The King spoke of the matters within the palace.

“If you can solve this, teacher, I shall rejoice,

You will be rewarded, so do not hesitate.

But if you do not know, then immediately,

Please leave the hall, having merely visited the King.”

The priest said it was as easy as play,

“I invite Your Majesty to ask as you wish

” The King replied, “It is not my wish,

But that of the Prince, named Siddhartha.”

The priest immediately expressed his intent,

“Regardless of who asks, I shall explain at once.

Even if the question reaches the highest heavens,

I am ready to provide the answer right now.”

The Prince then presented his case:

“In this world, there are two classes of people:

The wise and the foolish in two different places,

The rich and the poor—please explain this distinction.

Why is heaven so unjust,

Where some cannot eat it all, while others cannot find a grain?

If you know, then speak out,

If not, please go out the door and return home.”

The priest’s mind grew heavy,

Unable to solve it, he had to return to further his practice.

The King was forced to remain silent,

Letting the Prince find his own way to clear understanding.

He then bid farewell to his Royal Father,

Leaving his wife and child to enter the monastic life.

Beginning with austerities, his body turned pale,

Until his strength was spent without producing the Wondrous Way.

He then adjusted and ceased seeking,

Accepting a little milk from a shepherdess.

Suddenly, his health increased,

He exerted effort in practicing visualization to find the truth.

Succeeding in far-reaching contemplation and visualization,

Yet the things he doubted were not resolved at all.

He sought to learn the most supreme reasoning,

His reasoning reached the pinnacle, surpassed by none.

Regarding the things he still doubted,

He exerted more effort to know them clearly.

He could see into all ten directions,

Yet still did not clearly understand his four doubts.

He then entered purity immediately,

Suddenly his mind became radiant, clarifying the four doubts.

Testing it again and again without hesitation,

Seeing the Nature-Ocean, all doubts vanished.

Rising, he sought his dear friends,

To show the Zen practice to return to the “ancient home.”

His nine friends who practiced meditation before,

He taught those venerable ones the practice for the “dusty world.”

The nine attained the full portion,

Presenting their realization to Siddhartha.

The Prince then spoke out in full,

“Dipankara Buddha of old certifies me in this place.”

“You all shall assist me in building

The Buddhist Sangha, arraying the Zen practice here”

His old friends spoke at once,

Agreeing, but requesting the Deities to bear witness.

The Prince had to ask a Deity,

To confirm he had perfectly attained the Three Vidya.

The nine practitioners then stood firm in faith,

Establishing the Sangha to teach Pure Zen.

The Prince clearly taught the Zen practice,

The nine received it and found it profoundly sacred.

They presented their realization:

The pure mind itself is the source.

The nine received it with tears flowing,

Tears streaming down, neither sad nor joyful.

Everyone was moved with emotion,

Never expecting to realize the exquisite taste of Pure Zen.

Looking at the Three Realms like a painting,

Whoever enjoys gazing at it will be submerged in drowning.

Therefore, the Buddha taught to “stop,”

Only purity is required; this is Nirvana.

So that the people of the world

May know the Zen practice of Shakyamuni Buddha,

“You all shall repeat my words:

Do not follow materiality, and you shall escape reincarnation.”

Zen practice is as simple as that,

If you search or seek, you enter a life of drowning.

Once more, I teach the word “stop,”

The pure mind itself is the source.

The world called Pure Zen “madness,”

He taught the practice of contemplation, visualization, and praying.

Practicing contemplation and visualization in the heart,

Once achieved, one possesses supernatural powers.

The teachers received it with ease,

Going out to many countries to teach this dharma.

Next, He taught “reasoning”,

Speaking so exhaustively that the world could not compare.

Whatever was said in the world

Could not match the words He spoke.

For this is the philosophy of Shakyamuni,

Above the heavens and below, He points out this truth.

Next, He taught the practice of “seeking,”

Exerting effort to doubt and seek throughout the world.

When the mind becomes vastly concentrated,

One sees the Universe and the world as they are.

The world was not yet satisfied with these three methods,

Praying for the Buddha to teach: “I desire peace.”

The Buddha said: “You all stay silent,

When in purity, immediately recite the name A!”

That ‘A’ is Amitabha Buddha,

Who has super-divine power to welcome those who love joy,

To the Pure Land where it is truly joyful,

Birds sing, and flowers are of noble jade.

The ground is similar to gold,

Supporting the walker’s feet with immense softness.

In the morning, one does not have to work,

Only needing to make offerings to the ancient Buddhas.

Many people heard this and were very pleased,

Reciting the Buddha’s name to the point of forgetting noon and eve.

By doing so, many achieved results,

Yet many who desired were still not satisfied.

“How to obtain supernatural powers,

That are truly mysterious within the mountains and forests?”

Therefore, He taught the “secret transmission,”

Reciting a mantra that is exceptionally sacred.

Those who recited found it very strange,

With continuous recitation, the mystical spirit erupted.

The five methods He taught to the end,

All must be abandoned, for they are within reincarnation.

Finally, He taught the method to “cease”,

Only needing purity within one’s own mind.

The Zen the Buddha taught at Vulture Peak

Is the Pure Zen that is supremely sacred in this realm.

Pure Zen the Buddha taught in this way:

When seeing, just see; see it just like this.

Pure Zen is neither standing nor sitting,

No contemplation, no visualization, reincarnation is immediately left behind.

Pure Zen the Buddha pointed out:

Only purity is needed to enter Nirvana immediately.

All the affairs of the world,

Do not stick, do not bind, do not concern yourself with anything.

In the past, the Buddha taught:

One’s own pure mind is exactly Nirvana.

He taught so clearly:

Living with the Knowing-Nature is peace for ten thousand generations.

Directly perceive the Seeing-Nature at once,

Reincarnation through many lives—what can it do to follow us?

Zen practice is not about being silent,

When seeing, just keep seeing; do not run after it.

In Zen practice, do not fear wealth or poverty,

If you do not sow karmic effects, how can they follow you?

Pure Zen is not about being silent,

But seeing, just seeing, leaving the vision as it is.

The endless matters of affliction,

If you do not stick or bind, you will be at peace immediately.

Pure Zen the Buddha taught privately,

To those of great blessing who immediately receive Pure Zen.

Nirvana is within the heart,

Not following physics is the end of reincarnation.

The thirtieth century has arrived,

The Zen flower ends right here.

We have heard the teacher’s instruction,

Bowing three times, we ask the teacher to certify.

DEDICATION OF TRANSCENDENTAL MERIT

Having finished celebrating the Buddha’s birth,

We vow to bring this Transcendental Merit into our lives.

With hearts of unwavering gold and loyalty,

We are determined to practice purity to end all drowning.

The Buddha taught us only to “stop,”

When our minds are pure, reincarnation stops at once.

Today, at this “miniature Vulture Peak,”

We respectfully pray the Buddha to accept these words.

Here, we respectfully vow:

The strings of birth, death, and reincarnation are now severed.

The hardships of our lives have come to an end,

Thanks to the Buddha pointing out the Zen Sect path.

Our minds are currently “empty,”

With one heart, we practice the Zen Sect.

Even if the world were to be destroyed,

Or the void itself disintegrated, our resolve remains firm.

Thanks to the Buddha, we have risen,

Surpassing birth, death, and reincarnation.

O Buddha, how great is our blessing!

Today, birth and death have ended for us.

Namo the Master of the Saha World, Our Original Teacher Shakyamuni Buddha!

-o0o-

THE PATRIARCHS OF CHINA

The Sixth Patriarch Huineng was the only individual permitted by the Buddha’s Mystery Record to announce this Mystery Record for the first time. The ceremony for the first announcement of the Buddha’s Mystery Record by the Sixth Patriarch Huineng was as follows:

At exactly 8:00 AM on the 10th day of the 5th lunar month in the year of the Yang Water Rat, during the Thai Cuc Dien Hoa era—corresponding to June 25, 712 AD—the Sixth Patriarch Huineng ascended the high platform and solemnly spoke:

“To the Honorable Minister of Culture, Xue Jian, representing the wise Empress Wu Zetian. To the Honorable Governor of Guangzhou Province, Lin Zhongqing. To the Honorable Magistrate of Xinzhou County, Zhou Chengjun. And to all those present today.

I am Lu Huineng, the 33rd Patriarch of the Zen Sect. Obeying the instructions of the Buddha Shakyamuni, today, the 10th day of the 5th lunar month in the year of the Yang Water Rat, corresponding to June 25, 712 by the Western calendar, I wish to announce the following:

On the 10th day of the first lunar month, I submitted a letter to the wise Empress Wu Zetian regarding the announcement of the complete Mystery Record that the Buddha Shakyamuni taught and instructed me to reveal. The wise Empress Wu Zetian approved and appointed three officials:

1. Minister of Culture, Xue Jian.
2. Governor of Guangzhou Province, Lin Zhongqing.
3. Magistrate of Xinzhou County, Zhou Chengjun.

To attend today’s announcement ceremony, along with representatives from over 60 surrounding Pagodas and those who practice according to the teachings of the Buddha Shakyamuni. The number of participants today is approximately 700 people.

I would like to solemnly speak on the origin of the ‘Zen Sect Source’ as follows:

This Zen Sect Source was not transmitted by the Tathagata through ordinary scriptures; rather, The World-Honored One transmitted it along the Zen Sect lineage. First, at the distant Gridhrakuta mountain cave in the country of Kapilavastu, The World-Honored One entrusted the first Zen Sect Patriarch, Mahakashyapa, with the following tokens to be transmitted along the Zen Sect lineage:

1. The alms bowl and water vessel of The World-Honored One.
2. The robe of The World-Honored One used when he went outside his Chamber.
3. And this Mystery Record.

Today, I solemnly announce the Mystery Record of The World-Honored One transmitted along the Zen Sect lineage for three primary purposes:

1. For those who practice Buddhism to know.
2. For future generations to understand.
3. So that during the Dharma-Ending Age, in the ‘Dragon’ land, a ‘Dragon Daughter’ may receive this Mystery Record, and subsequently have her child popularize it across the five continents.

Throughout eight months, my disciples have copied 600 volumes of this Mystery Record to distribute one volume to each representative at today’s ceremony.”

At this point, members of the organizing committee distributed one volume of the Mystery Record to each attendee. Once the distribution was complete, the Sixth Patriarch continued:

“Ladies and Gentlemen, this Mystery Record was personally taught by the Buddha to 15 of his disciples and those laypeople who had attained the ‘Pure Zen Secrets,’ which was then recorded and given to Patriarch Mahakashyapa for secret transmission along the Zen Sect lineage. The final Zen Sect Patriarch in India was Bodhidharma, who transmitted it to China. I am the fifth person in China to attain the ‘Zen Sect Secrets’ and thus received the 33rd Patriarch seat according to the Zen Sect lineage.

The reason I am known as the Sixth Patriarch is as follows:

When Patriarch Bodhidharma came to China, he was called the ‘First Patriarch of the Zen Sect.’ Thus, in our land, Bodhidharma is considered the first, which places me as the sixth in the Zen Sect Patriarch lineage of China.

In this Mystery Record, the Buddha Shakyamuni specifically taught me:

When I am near my passing, this Mystery Record must be announced so that many may know it. This year, I am 74 years old, with one year remaining before I enter stillness. For nearly a year, I have had my disciples copy it into 600 volumes to distribute today. This means that this top-secret Zen Sect dharma path, once announced today, is no longer top-secret.

Why is this?

Those who receive this Mystery Record, if capable, should copy it as much as possible to pass it on to others and to posterity, in order to erase the delusions and misunderstandings people have about human life and the Universe.

The Sixth Patriarch Huineng taught further:

Shenhui is my senior disciple; he has been assigned by his fellow disciples to read this Mystery Record so that many may hear and transcribe it. Today, there are only 600 volumes, which is not enough for everyone. Those who have not yet received a volume, please register with the committee so we may know the quantity to copy more as gifts.”

The Sixth Patriarch Huineng taught further:

“In this Mystery Record, the Buddha Shakyamuni taught that when humanity reaches a high peak of civilization, superstitions will be eradicated.

Thanks to this:

• Those who realize the ‘Zen Sect Essence’ will be innumerable.
• Those who attain the ‘Zen Sect Secrets’ will be countless.
• Those returning to the ‘Pure Nature-Ocean’ will be the most since The World-Honored One first taught this Pure Zen dharma path.

In the 12th chapter of the Lotus Sutra, the Buddha Shakyamuni taught:

In the Dharma-Ending Age, in the ‘Dragon’ land, a woman will receive this Mystery Record. Subsequently, in the End of the Highest Dharma stage, this Dragon Daughter will have her disciples popularize it across all continents. It is also thanks to today, with the wise Empress Wu Zetian’s permission, that I am able to announce it.

As a result, in future generations, many will:

• Realize the ‘Zen Sect Essence’.
• Attain the ‘Zen Sect Secrets’.
• Return to the Buddha Realm.

The Sixth Patriarch Huineng explained regarding Transcendental Merit:

• Helping someone realize the ‘Zen Sect Essence’ earns one part of Transcendental Merit.
• Helping someone attain the ‘Zen Sect Secrets’ earns great Transcendental Merit.
• Helping someone return to the Buddha Realm earns immeasurable Transcendental Merit. Such a person is called a ‘Person of the Way with nothing to practice and nothing to attain,’ as the Buddha Shakyamuni taught in the Sutra of Forty-two Chapters.

Today’s announcement of the Mystery Record is thanks to the grace of the wise Empress Wu Zetian and the three leading officials: the Minister of Culture and Religion, the Governor of Guangzhou, and the Magistrate of Xinzhou. On behalf of the Buddha Shakyamuni, I sincerely thank the Empress and the three gentlemen.

From this moment on, any of you here who reads this Mystery Record and:

• Perceives your own pure Buddha-nature.
• Constantly lives with that pure Buddha-nature… …will be equal to the Zen Sect Patriarchs.

However, as my time as Patriarch ends, the Patriarch seat of the Zen Sect will no longer be transmitted. Instead, those who understand the Zen Sect dharma path will be divided into three categories:

1. Those with a general understanding of the Zen Sect are said to have realized the ‘Zen Sect Essence.’ If they wish for a certificate, our Zen Sect Pagoda will issue one to confirm their fundamental knowledge. They are called ‘Zen Sect Buddhists’ and are granted a green Zen Sect Buddhist sash.
2. Those who read the Mystery Record and understand all the Buddha’s teachings, and have poetry or verses flowing from their own pure Buddha-nature—at least 12 lines expressing the profound and wondrous nature of this Zen Sect study—may request the Guo’en Zen Sect Pagoda to grant a certificate of attaining the ‘Zen Sect Secrets.’ The Pagoda will issue the certificate and perform the ceremony to transmit the ‘Zen Sect Secrets,’ providing all that the Tathagata transmitted along the Zen Sect lineage. Such a person is called a ‘Zen Sect Adept’. The first Zen Sect Adept in China is the wise Empress Wu Zetian.
3. Those who hold the certificate for ‘Zen Sect Essence’ and have attained the ‘Zen Sect Secrets,’ and who help over 30 people realize the ‘Zen Sect Essence’ and over 15 people attain the ‘Zen Sect Secrets,’ are qualified to be bestowed the title of ‘Zen Sect Master’, abbreviated as ‘Zen Master’ if they are monastics. If they are laypeople, they are called a ‘Lay Zen Sect Master’, abbreviated as ‘Lay Zen Master’. If they request it, our Guo’en Zen Sect Pagoda will organize a ceremony to bestow these titles.

Specifically, there are two other cases where one may be bestowed the title of Zen Sect Master or Lay Zen Sect Master:

• One: A person who has just received the Zen Sect Essence certificate but has a great heart to bring this Zen Sect study to many others, may also be bestowed the title to have the standing to help others.
• Two: A person who has just read Zen Sect books or the Buddha’s Mystery Record and possesses great enthusiasm for this Zen Sect study may also be bestowed the title of Lay Zen Sect Master without going through the sequential stages.

I have one more year before I leave this physical world of yin and yang cause and effect. Any of you present today who, in the future, reads this Mystery Record and achieves the three aforementioned parts—if you request a certificate or title—the Guo’en Zen Sect Pagoda will perform it, and you will not lose a single cent.

Finally: when this Mystery Record is distributed, those realizing the ‘Zen Sect Essence’ will be innumerable; those attaining the ‘Zen Sect Secrets’ will be many; and those bestowed as Zen Sect Masters or Lay Zen Sect Masters will be very numerous. Therefore, my disciples, prepare to:

1. Issue certificates and diplomas to those who request them.
2. Answer questions regarding this Zen Sect dharma study.
3. From today, focus on continuing to copy this Mystery Record to provide to anyone in need.

Ladies and Gentlemen, the ceremony for the announcement of the Buddha’s Mystery Record transmitted along the Zen Sect lineage concludes here. Once again, I sincerely thank Empress Wu Zetian, Mr. Xue Jian, Mr. Lin Zhongqing, and Mr. Zhou Chengjun for attending. Before you depart, the Guo’en Zen Sect Pagoda has prepared a vegetarian meal; please join us.

Respectfully invited.”

-o0o-

THE PATRIARCHS OF VIETNAM

KING TRAN NHAN TONG OF VIETNAM IS THE 34TH PATRIARCH OF THE ZEN SECT LINEAGE, CONTRIBUTING TO THE BUDDHA’S MYSTERY RECORD SECRETLY TRANSMITTED ALONG THE ZEN SECT LINEAGE.

A VERSE OF 204 LINES

The Buddha first transmitted Zen,

Mahakashyapa immediately knew the lotus flower.

The lotus flower shone brighter than any lamp,

Dispelling the darkness to instantly perceive the ancient home.

The Zen Sect the Buddha transmitted of old,

Kashyapa received it and found his own ancient home.

Seeing it so, he remained in silence,

Only a slight smile as the Buddha performed the transmission.

With the transmission, dreams vanished entirely,

Stepping across the barrier of the ocean tide sound.

Kashyapa received it in secret,

Transmitting it in turn to the person who became the second Patriarch.

The second Patriarch received it through the ear-faculty,

He smiled constantly for his drowning had ended.

Ananda realized the dharma of “stopping,”

The birth and death of reincarnation, he ceased to follow.

He then transmitted the Patriarch seat,

Shanavasa became the third Patriarch.

The third Patriarch learned to perceive it,

Next, Upagupta perceived the Zen dharma.

The fifth, Dhritaka, had the affinity,

Officially receiving the fifth Patriarch seat.

Dhritaka, in quiet silence,

Transmitted the Zen dharma to Micchaka.

The sixth Patriarch perceived it,

Vasumitra understood the Zen source profoundly.

The Zen Sect was officially transmitted

To Buddhanandi to be the next Patriarch.

Buddhamitra heard the ancient Buddha’s mystery,

Seeking Buddhanandi to be transmitted the Zen Sect dharma.

The ninth Patriarch received it with anticipation,

Finding the tenth Patriarch, the Venerable Parshva.

In the past, by Shakyamuni’s Mystery Record,

The eleventh was Punyayashas who received the transmission.

Punyayashas sought one with affinity,

Ashvaghosha, who longed for Shakyamuni Buddha’s Zen.

The twelfth Patriarch spoke out,

The thirteenth was Patriarch Kapimala who succeeded him.

Nagarjuna received it in silence,

Waiting with Kapimala for a private transmission.

The fifteenth was Kanadeva,

With eloquent words, he perceived the Zen dharma.

Knowing he had sufficient affinity,

Nagarjuna transmitted Zen to make him the fifteenth Patriarch.

In old age, alone and in secret,

Seeking a person who understood the Way to entrust the Zen Sect.

In the country of Pataliputra, there was a man,

Rahulata was his venerable name.

The fifteenth Patriarch arrived to receive him at once,

That person was worthy to receive the Zen source.

The sixteenth knew the sacred mystery,

Officially transmitted the Zen Sect Patriarch seat.

Going south, he met Sanghanandi,

Prince Sanghanandi knew the marrow of the Zen Sect.

The seventeenth Patriarch was he,

Traveling across the lands, also hoping to transmit Zen.

Meeting Gayashata, who had the affinity,

He was transmitted Zen to be the next Patriarch.

The nineteenth was Kumarata,

Of a noble Brahmin clan.

Venerable Kumarata had great affinity,

Understanding the very root of Shakyamuni Buddha’s Zen.

The eighteenth Patriarch remembered

What was in Shakyamuni Buddha’s Mystery Record.

The nineteenth was Kumarata,

The Patriarch seat continued Shakyamuni’s transmission.

In old age, his worldly ties ended,

Officially transmitting Zen to the twentieth Patriarch.

Perceiving Jayata as superior to others,

Clear in the study of Zen, with none to compare.

The previous Patriarch’s Mystery Record said:

Vasubandhu shall be the next Patriarch.

Thus, Jayata followed accordingly,

Transmitting to Vasubandhu the Zen Sect Patriarch seat.

The twenty-first seat was completed,

Vasubandhu sought a person to continue the Zen.

Seeking a person of style for a private entrustment,

The wondrous and sacred Zen Sect of this land.

Manorhita desired to build

The Zen dharma path to be circulated here.

Haklenayashas officially had sufficient affinity,

Manorhita transmitted Zen, fully bestowing the Zen Sect.

The secret True Dharma within the heart,

There was Venerable Simha waiting for the Zen source.

The Brahmin had great affinity,

Officially receiving Zen as the twenty-fourth Patriarch.

His mind had reached the state of “as-is”,

Patriarch Simha was exactly as the vow foretold.

Seeking a person with enough merit and affinity,

Officially transmitting Zen to be the twenty-fifth Patriarch.

Bashyashita of Kashmir,

Vowed to follow Simha, praying for the Zen dharma.

Simha saw he had enough affinity,

Transferring the Zen dharma as the twenty-fifth Patriarch.

The twenty-sixth, Punyamitra,

Of the Kshatriya lineage, also longed for the Buddha.

The Buddha of Shakyamuni,

Due to his desire, his royal father consented.

When he had received the dharma,

Prajnatara greatly desired to meet him.

Considering past lives and the present,

With a predestined affinity, he received the Zen dharma.

The Zen Sect—India called it madness!

Therefore, the Zen dharma had to go to the East.

Crossing rivers and circling the seas,

Following the Red Strait to reach the coast of Vietnam.

Bodhidharma, the twenty-eighth, faced many hardships,

Seeking one of great affinity to transfer the Zen dharma.

Meeting Emperor Wu (of Liang) for a private audience,

The King immediately said, “Teacher, you are mad!”

The Patriarch boarded a boat, forced to head to sea,

In the land of Northern Wei, he rested at leisure.

Mount Dongyue pointed out Huike,

When Huike received it, his tears overflowed.

Presenting to the village the Patriarch of the East,

Sengcan was ill and dared not pray for it.

Begging Huike to cure him,

In his miserable illness, he longed for nothing.

As recorded in the Mystery Record,

Sengcan accepted the thirtieth Patriarch seat.

Upon receiving the seat, he was joyful,

Spreading it everywhere, everyone was at peace.

When old, he sought a person

To entrust the Patriarch seat to the next.

Regardless of whether rich or poor,

As long as they receive the Wondrous Way of Shakyamuni Buddha.

Daoxin found him and asked,

“How can I surpass reincarnation?”

Sengcan taught Daoxin to “cease”,

Many lives of birth and death ended for him then.

Daoxin received it with ease,

“I vow with one heart to serve Shakyamuni’s Zen.”

Old age appeared in turn,

Seeking a person to continue Shakyamuni’s transmission.

Hongren, a teacher with affinity,

Was brought back, raised, and transmitted Zen.

Hongren received the dharma and immediately

Sought throughout the world for those longing to practice Zen.

Thus, he spread it to all regions,

Finding one of great affinity to transmit Zen next.

There was a very poor woodcutter,

Hearing someone recite, he followed and asked at once.

“What sutra has such sacred verses?

I just heard it and immediately perceived ’emptiness-nature’.”

Hongren spread it across mountains and rivers,

“The sutra I recite is the Diamond Zen.”

Alone, enduring misery and hardship,

East Zen was too far, yet he set out on the road.

When he arrived, the Patriarch asked what he sought,

“I seek to become a Buddha; I seek nothing else.”

The Patriarch said, “No Buddha to seek,”

Huineng immediately said, “Buddha is not outside.”

The Fifth Patriarch saw Huineng was talented,

Fearing harm, he pointed him to the kitchen.

For eight months, he was busy,

Pounding rice, carrying water, without a cent or coin.

Realizing Zen, he knew it only for himself,

The Fifth Patriarch transmitted Zen as the thirty-third Patriarch.

To this point in Shakyamuni’s Mystery Record,

The Pure Zen dharma must leave this place.

The transmission of Zen ends here,

But the Zen source flow shall flow forever.

Flowing to all places in the mortal world,

Flowing to the Southern country, stopping exactly at Long Thanh.

Today, I (the King) perceive it clearly,

The Pure Zen dharma resides in Thang Long.

The Zen Sect is not about exerting effort,

Only purity is needed to end reincarnation.

The Zen Sect is as simple as that,

If you search or seek, you enter a life of drowning.

Therefore, the Buddha taught to “stop,”

Not following materiality, reincarnation “stops” at once.

Today, at the Yen Tu platform,

I now popularize the intent of Shakyamuni.

If anyone of great affinity perceives it,

The Zen Sect True Dharma of Shakyamuni’s transmission.

Whoever is blessed with great affinity,

I shall transmit Zen as the next Patriarch.

The Zen Sect wades through streams and crosses passes,

Following the perilous path to go down to the South.

The land of Viet meets with hardship,

Residing peacefully in Central Viet, waiting for the home country’s peace.

The Zen Sect shall officially erupt,

In the Dragon land, popularizing across five continents.

The Zen Sect reaches its beginning,

Erasing the religions of praying, contemplation, visualization, and begging.

Here is the most sacred teaching,

Popularizing our own Zen study of Shakyamuni.

You all, hear my verses,

Write down the Mystery Record of Shakyamuni’s transmission.

Help those blessed with great affinity

Receive the Zen source to end all drowning.

Teach posterity to know how to “stop,”

For this is the mission; remember not to forget.

The people of Viet shall know how to repay,

The Buddha’s teachings—do not forget them in your heart.

Popularize it across mountains and rivers,

For those of great affinity longing for the Zen dharma.

Those who receive it will end all madness,

Knowing the Zen practice of Shakyamuni Buddha.

The Zen Sect of the land of Viet erupts,

Across five continents and four seas, every house is joyful.

Whoever receives it will naturally smile,

For they have returned to their own radiant ancient home!

-o0o-

TAN DIEU ZEN SECT PAGODA

In 1950, my biological mother, Mrs. Tran Thi Lieu, was gifted four books by Zen Master Thich Duc Ha:

1. The Mystery Record of the Buddha secretly transmitted along the Zen Sect lineage.
2. The Buddha teaches how to practice the Zen Sect.
3. The lives and enlightenment of the 36 Zen Sect Patriarchs: India, China, and Vietnam.
4. King Tran Nhan Tong teaches his children how to protect the country, beliefs, and the truth of the Earth.

Zen Master Thich Duc Ha instructed my mother on four parts:

First: “Your mission is to continue the Zen Sect lineage of the Tathagata, which was secretly transmitted. The Tathagata left a prophecy in the 12th chapter of the Lotus Sutra: The Dragon Daughter teaches how to become a Buddha.”

Second: “These four books contain the Tathagata’s summary of all six dharma paths of Buddhism, which have not been fully taught anywhere throughout the long history of Buddhism. Now, I entrust them to your care. When your youngest son turns 20, hand them over to him. Exactly 50 years after that, he shall write books about this Zen Sect study.”

Third: “Today, I bestow upon you the dharma title ‘Zen Sect Master Nun Duc Thao’, so that you have the standing to hold these four precious books.”

Fourth: “Exactly 12 years from now, hand them over to your youngest son to fulfill the mission clearly taught by the Buddha in this Mystery Record.”

For the reasons mentioned above, in 1956, my mother applied for permission from the authorities of Duc Hoa District, Cho Lon Province, to build a Pagoda named: Tan Dieu Zen Sect Pagoda 273 Chanh Hoi Hamlet, Tan My Commune, Duc Hoa District, Cho Lon Province.

In 1958, my mother handed over this Tan Dieu Zen Sect Pagoda to me, Nguyen Cong Nhan, for management. To grant me the standing to preserve the Tan Dieu Zen Sect Pagoda and the four aforementioned books, my mother bestowed upon me the title Lay Zen Master Nguyen Nhan and taught me eight parts as follows:

1. You shall preserve this Tan Dieu Zen Sect Pagoda and tell no one about this Zen Sect study.
2. Read these four books repeatedly. Once you truly understand the profound and wondrous intent taught by the Buddha, set them aside. Continue your studies and business normally, disclosing them to no one.
3. When Vietnam is reunified, political stability is achieved, and the people are at peace, apply for permission to renovate this Tan Dieu Zen Sect Pagoda in the true Zen Sect style.
4. Gradually popularize this Zen Sect study, from the fundamental to the advanced, for those who are interested to read.
5. Regarding those who read the books you write:

• Those who understand the fundamentals of this Zen Sect study—if they request a certificate of their understanding—you shall issue them a certificate of realizing the “Zen Sect Essence”. Remember not to accept a single cent from them. Call them “Zen Sect Buddhists” by their real names.
• Those who thoroughly understand your books and have verses flowing from their own Pure Buddha-nature—at least 12 lines regarding this Zen Sect study—if they request it, grant them a certificate for attaining the “Zen Sect Secrets” and perform the ceremony to transmit the Zen Sect Secrets to them. Do not accept a single cent. Call them “Zen Sect Adepts” by their real names.
• Any Zen Sect Adept who:
• Helps over 30 people realize the Zen Sect Essence.
• Helps over 15 people attain the Zen Sect Secrets.
• If they desire:
• Bestow the title “Zen Sect Master”, abbreviated as “Zen Master,” if they are a monastic. Address them as Zen Master, followed by their dharma title.
• Bestow the title “Lay Zen Sect Master” if they are a layman or an ordinary person. Address them as Lay Zen Master, followed by their full name, or their middle and given names.

6. Ten years after you begin writing the books, apply for permission to announce this Mystery Record.
7. Exactly six months after announcing the Mystery Record, you must standardize this Zen Sect study. Why? For two reasons:

First: Many will understand and practice correctly, truly wishing to return to the Buddha Realm.

Second: Many will pretend to follow but actually infiltrate to find ways to sabotage this Zen Sect study. These include those who lose their vested interests or those following religions established by beings living outside of cause and effect.

Exactly one year after the announcement, this dharma path will be halted, and you must switch to another formula.

8. Your main purpose is to announce the Mystery Record so everyone knows that Buddhism has six distinct dharma paths, each leading to a different way. Anyone is free to choose whichever path they wish to follow.

Therefore, in 2006, I applied for permission to renovate the Tan Dieu Zen Sect Pagoda and sequentially popularized this Zen Sect study. On May 14, 2017, I applied for permission to announce the Mystery Record of the Buddha, which was secretly transmitted along the Zen Sect lineage. Currently, many Vietnamese people at home and abroad know of the Buddha’s Mystery Record, which teaches the sixth dharma path, ensuring that Buddhism has all six paths of practice. Anyone is free to follow whichever path they choose.

THE CEREMONY BESTOWING THE TITLE OF LAY ZEN SECT MASTER

My mother recited the text bestowing the title of Lay Zen Sect Master upon me as follows:

Namo the Master of the Saha World, Our Original Teacher Shakyamuni Buddha.

Respectfully to The World-Honored One, today, the 15th day of the 10th month in 1958 (the 3rd day of the 9th month, year of the Yang Earth Dog). At the Zen Sect Main Hall of Tan Dieu Zen Sect Pagoda, we perform the ceremony to bestow the title of Lay Zen Sect Master upon our son, Nguyen Cong Nhan, born on September 17, 1938, in Cho Lon, residing at 72 Hung Vuong Street, Thanh My Tay Village, Gia Dinh Province.

We offer incense, lamps, flowers, tea, fruits, and many offerings in this ceremony. We respectfully pray for The World-Honored One and the Buddhas of the ten directions to bear witness.

According to the Mystery Record of The World-Honored One, the Zen Sect source shall erupt in the “Dragon” land in the 20th century. Following the teachings of The World-Honored One, the Mystery Record secretly transmitted along the Zen Sect lineage was received by the “Dragon Daughter,” who is I.

The World-Honored One prophesied that this Zen Sect study must wait until the age of enlightenment to begin its popularization. Obeying His instructions, today, at the Main Hall of Tan Dieu Zen Sect Pagoda, I officially perform the ceremony to bestow the title of Lay Zen Sect Master upon Nguyen Cong Nhan, and also entrust this Mystery Record to him, so that he may fulfill the teachings of The World-Honored One.

Before performing the rite, we offer:

OFFERING INCENSE

Fragrant smoke spreads across the blue sky,

The ultimate goal of my heart is a virtuous vow.

Upon this day’s incense smoke, may the Buddha reside,

To witness for the disciple receiving this Zen Sect bestowal.

PROSTRATION TO THE BUDDHA

Respectfully I bow to the compassionate Buddha who saves the world,

Bringing the Zen Way to universally aid all sentient beings.

May the mortal world know the path of Zen practice,

Thanks to the pure mind, the brilliant light shows the way.

PROSTRATION TO THE DHARMA

Respectfully I bow to the Dharma, the means of liberation,

The root of Zen practice, the True Dharma of old.

Many have attained abundant enlightenment,

For they have come to know their own ancient home.

PROSTRATION TO THE SANGHA

Respectfully I bow to the Sangha who strictly uphold the precepts,

The conduct of the Sangha is “not one thing,” in pure poverty.

Self-enlightened to the Truth,

Helping others to fully realize the Zen Sect.

REVERING THE BUDDHA JEWEL

The Buddha is the Supreme Enlightened One,

Establishing the Zen Way to save and aid sentient beings.

Strict laws and prohibitions were proclaimed,

He is the guide who clearly points out the path of practice.

The mortal world is misty and dark,

Knowing not where the path to escape the self lies.

First, a Superhuman Being appeared,

Lifting Himself above the mundane, stepping away from worldly life.

Here is the disciple who longs for the Truth,

Severing worldly ties to follow and learn.

Respectfully offering a heart of sincerity,

To serve The World-Honored One and the supreme Zen Way.

REVERING THE DHARMA JEWEL

The Buddha’s Dharma teaches the principles of Truth,

Following the Zen Sect to learn the Zen practice.

Three robes, one Chamber, following affinities,

The pure dharma path—those with affinity shall understand the words.

The Dharma of liberation from worldly affairs,

To return to the Buddha Realm in leisure.

Living in purity with ease,

Pure Zen opens the gate to the mystical portal.

The powerful teachings awaken the spirit,

Helping sentient beings end the sickness of torpor.

How precious is the profound and wondrous Dharma,

With all our hearts, we sincerely practice Zen.

REVERING THE SANGHA JEWEL

The Sangha are the practitioners of purity,

Mind and body are “empty,” unstained by worldly dust.

Leaving home, severing attachments, disregarding the physical self,

Extinguishing the ego to take up the duty of saving beings.

The Sangha are those who carry out the Buddha-Dharma,

Bringing the Zen Way to teach throughout the world.

In the spreading fires of the red dust,

The rain of Zen studies pours down to extinguish them at once.

The holy Sangha’s merits are infinitely deep,

Aiding sentient beings despite all hardships.

Grateful for their boundless virtue,

We shall forever worship and revere them without fail.

OFFERING TO THE TRIPLE GEM

Respectfully I bow to the Buddha, Dharma, and Sangha—the Triple Gem,

Witness my filial heart in making these offerings.

These goods come from a virtuous source,

We have acquired them through wholesome means.

Now we vow with a sincere heart to offer them,

May the Higher Powers accept and witness.

We pray that all sentient beings

Practice Zen studies and no longer endure drowning.

The Zen Sect the Buddha taught—I rejoice,

Rejoicing because birth and death have stopped for me.

We are determined with unwavering hearts,

To practice purity and no longer endure drowning.

Now we know how to “stop,”

Not following physics—reincarnation stops at once.

Today, before the Buddha’s altar,

Respectfully we pray the Buddha to accept these words.

We respectfully vow here,

At Tan Dieu Zen Sect, we take this oath:

We have “ended” all affinities,

Practicing Zen studies to no longer endure drowning.

We have known the dharma of “stopping,”

To keep the mind pure—reincarnation “stops” at once.

Today, before the Buddha’s altar,

We perform this ceremony, praying for His witness.

We shall strive to preserve

The Zen study dharma path within us.

We are determined with unwavering hearts,

That the Zen study dharma path shall always remain in the world.

Helping many end their hardships,

The Zen study dharma path shall remain forever.

Circulating throughout the mortal world,

Helping people attain liberation in this very life.

We vow here,

That the Zen study dharma path shall be circulated from this place.

We shall strive to assist the affinities,

Helping those of great blessing to immediately receive the Zen Sect.

We vow within our hearts,

To help people realize the Zen Sect in this place.

At Tan Dieu Zen Sect here,

We shall strive to popularize Zen.

Helping those with sufficient merit and affinity,

To practice Zen studies and immediately end all drowning.

The Zen Sect the Buddha taught—only to “stop,”

Many lives of reincarnation will “stop” at once.

In Your Main Hall,

We perform this ceremony, praying for Your witness.

We shall give all our strength,

To circulate and popularize the brilliant Zen study.

Respectfully we pray the Buddha to assist our affinities,

Helping us transmit the Dharma to those in need.

Despite ten thousand hardships,

We are determined to help those who need clear understanding.

The Zen Sect popularized across mountains and rivers,

Helping people attain liberation within this life.

At Tan Dieu Zen Sect here,

Anyone desiring liberation shall be helped at once.

We take a sacred vow,

That the Zen study dharma path shall be transmitted to posterity.

We vow to one another,

That the Zen study dharma path shall be transmitted for ten thousand generations to come.

THE VERSE BESTOWING THE TITLE OF LAY ZEN SECT MASTER UPON NGUYEN NHAN

Long ago, the lotus bloomed at Vulture Peak,

The Tathagata taught Zen, more precious than jade or gold.

Transmitted through many countries with hardship,

Traveling everywhere, it now rests in peace here.

We have heard the teacher’s instruction,

Seeking many ways to circulate Zen.

Today, the [Nguyen] family has the affinity,

We bestow the title and grant the certificate to [Nhan].

That [Nhan] knows not to seek or desire,

Just let his own Buddha-nature act.

We act as such—it is right,

Not interfering with the words of our Buddha-nature.

Those bestowed as Lay Zen Sect Masters,

Must follow the transmitted teachings of Shakyamuni.

Today, [Nhan] has great affinity,

Receiving the Zen source of Shakyamuni Buddha.

According to our teacher’s instruction,

The one receiving the transmitted office of Lay Zen Sect Master

Is one who already possesses great affinity,

And must preserve the Zen dharma to help those who follow.

Today, before the Supreme Being,

I officially bestow the title and grant the certificate to [you].

[You] should keep it within your heart,

Helping people end their suffering to return to the ancient home.

From now on, whether early or late,

If anyone needs help, disregard the hour.

Wholeheartedly help the people of the world,

So they may be enlightened and return to the ancient home in peace.

Teach them to strive to perceive,

Living with the Buddha-nature is the only way out of reincarnation.

The practitioner of purity must “cease,”

“Cease” searching, “cease” seeking—drowning is then finished.

Therefore, the Buddha taught to “stop,”

Not following materiality—reincarnation stops at once.

The Zen Sect is only taught to those

Determined to attain liberation—teach them this dharma at once.

Today, here at Tan Dieu,

I officially bestow the title and certify [Nhan].

DEDICATION OF TRANSCENDENTAL MERIT

The bestowal ceremony is now complete,

We vow to bring this Transcendental Merit into our lives.

We are determined with unwavering hearts,

To practice purity and no longer endure drowning.

The Buddha taught us only to “stop,”

When our minds are pure, reincarnation “stops” at once.

Today, before the Buddha’s altar,

Respectfully we pray the Buddha to accept these words.

We respectfully vow here,

The strings of birth, death, and reincarnation are now severed.

The hardships of our lives have come to an end,

Thanks to the Buddha pointing out the Zen Sect path.

Our minds are currently “empty,”

With one heart, we are determined to practice the Zen Sect.

Even if the world were to be destroyed,

Or the void itself disintegrated, our resolve remains firm.

Thanks to the Buddha, we have risen,

Surpassing birth, death, and reincarnation.

O Buddha, how great is our blessing!

Today, birth and death have ended for us.

Namo the Master of the Saha World, Our Original Teacher Shakyamuni Buddha. (3 times, 3 bows, 3 bell tolls)

THE BUDDHA’S PRIVATE TEACHINGS FOR THE BESTOWED LAY ZEN SECT MASTER

This Zen Sect study dharma path is permitted to be taught only to the following two types of people:

1. Those who always desire enlightenment and liberation; you must find many means to assist them.
2. Those who always desire to understand the essence of what the Tathagata taught in this world; you must strive to help them.

Conversely, do not speak a single word or sentence to the following five types of people:

1. Those who always live with their human nature.
2. Those who love to praise others.
3. Those who enjoy being children or servants to others.
4. Those who love to act as teachers to the world.
5. Those who crave fame, profit, and status.

Six Tasks of a Lay Zen Sect Master:

1. Constantly live with your own Buddha-nature.
2. Use human nature only as the situation requires, and use it sparingly.
3. Materiality: If you possess it, you must preserve it; do not be wasteful, and use it reasonably. Since you still carry the body of the four great elements, live your life as you did before, but do not do anything that harms others, and do not engage in arguments with others.
4. Must be humble with everyone.
5. Do not boast about being a Lay Zen Master.
6. Whatever is stated in the Tathagata’s Mystery Record, you should learn it by heart. If there is anything you do not understand, ask the one who performed the ceremony to bestow the Lay Zen Sect Master title upon you.

Tan Dieu Zen Sect Pagoda, October 15, 1958. (The 3rd day of the 9th lunar month, year of the Yang Earth Dog).

THE PROPOSER

LAY ZEN MASTER CHANH HUE PHONG

(Signed)

THE ISSUER OF THE LAY ZEN SECT MASTER CERTIFICATE

(Signed)

THE ABBOT OF TAN DIEU ZEN SECT PAGODA

Zen Master (Nun) DUC THAO

-o0o-

A 24-LINE VERSE

Next, my mother recited a 24-line verse for us to hear as follows:

The Zen flower bloomed at Vulture Peak,

I have received it, more precious than jade or gold.

As the homeland is not yet at peace,

The Zen Sect cannot yet be expanded in this place.

Children, remember my words:

When the mountains and rivers are reunited, popularize Zen here.

When all people gather in peace,

The Zen source flow must erupt and spread far.

The compassion of Shakyamuni Buddha,

After twenty-five centuries, appears in this place.

Children, remember my words:

When the Age of Wisdom arrives, build the Zen Sect Pagoda.

Though the beginning may bring troubles,

And many wish to destroy it, do not be distressed.

The Vajra Deity will provide immediate help,

I have shown you where the funds are; have no worries for the future.

Whether the Pagoda is small or large,

The key is to record [the teachings] for everyone.

The Zen Sect brings benefits everywhere,

Many will realize the Way and smile with the Zen Sect.

The Treasury of the True Dharma Eye is within the heart,

The Wondrous Nirvana is manifesting here.

The funds I have left at the base of the tree,

In the Age of Wisdom, use them to build the Buddha’s altar.

My two brothers and I listened to our Master recite the 24-line verse and burst into tears. We cried not out of fear of the responsibility, but because we wondered if we could endure the burden and fulfill this mission.

While I was still weeping, my eldest brother, Lay Zen Master Chanh Hue Luan, also crying, knelt down and presented a 20-line verse to our Master through choked sobs:

We shall remember your words, Master,

Vowing to open and circulate the Zen Sect in this place.

Please rest your heart and sleep in peace,

We vow to fulfill our promise without fail.

Those who come to the “Little Vulture Peak,”

Upon seeing the lotus bloom, will recognize the Zen light.

We are determined to keep our vow,

Fulfilling the aspiration to let the Zen path reach far.

We vow before Shakyamuni Buddha,

To help the deluded realize the Zen source.

From now on, ending all madness and turmoil,

Fulfilling our vow before Shakyamuni Buddha.

We vow to manifest and reveal,

Joining our strengths to speak your words, Master.

We offer this vow today:

To establish many means, so please do not worry.

Whether the Zen path be small or large,

Those who come to Vulture Peak must strive to practice Zen.

May the Buddhas assist our affinities,

We vow and pray for this, forever without end.

-o0o-

WORDS FROM THE AUTHOR, LAY ZEN MASTER NGUYEN NHAN

When I was bestowed as a Lay Zen Sect Master and received the Mystery Record, I did not know what to do; I kept searching from place to place, hoping to hand it over to masters of high virtue. However, I traveled throughout the country, and no one knew what this Zen Sect study was, so I could not entrust the Mystery Record to anyone.

It was not until 2006 that we began renovating Tan Dieu Zen Sect Pagoda. The Pagoda was completed in 2009, and the Zen Sect Buddha Altar was finished in 2012. My elder brother, Lay Zen Master Chanh Hue Phong, reached the time to go into seclusion and cease all contact with others. He left a 16-line farewell verse as follows:

The Zen lotus bloomed at Vulture Peak,

In the “Dragon” land, a spiritual mountain has risen.

Crossing rivers and seas alone,

Flowing through many lands, it has stopped here.

We have heard our Master’s teachings,

Seeking many ways so the source flow remains constant.

The Zen Sect flows through the mortal world,

Reaching the “Dragon” land, it remains as the Zen Sect.

We shall forever vow in our hearts,

The source in the “Dragon” land must flow far away.

Long ago, the Tathagata’s prophecy stated,

After twenty-five centuries, it would appear in the “Dragon” land.

We vow within our hearts,

To establish many means for the “Dragon source” to flow.

We look up to The Compassionate One,

To help those with great affinity attain enlightenment like us.

From then on, I took up the mission alone. Knowing not what else to do, I decided to popularize this dharma path through books. To date, we have completed nine volumes.

According to the Buddha’s Mystery Record, to help humanity avoid blind superstition, this Mystery Record must be announced. Anyone who reads it will no longer fall into superstition. Therefore, I sought ways to popularize this Mystery Record. Up to now:

• Nearly 6,000 people have realized the “Zen Sect Essence.”
• Nearly 600 people have attained the “Zen Sect Secrets.”
• Nearly 60 people have been bestowed as Lay Zen Sect Masters.

I must also clarify: When I first received this Mystery Record, I could not sleep due to three worries:

1. What to do with this Mystery Record.
2. Whom to find to hand it over.
3. Where to go to find them.

These three things caused me insomnia, but gradually, I was able to sleep again.

For the past few years, I have searched for people online (thientong.com). If anyone clearly understands this Zen Sect study, I will hand over Tan Dieu Zen Sect Pagoda and this Mystery Record for them to use as they see fit. However, for three years, many have come to present their Zen practice. I asked these Zen teachers how they practiced, and each answered differently. In truth, they did not even know the basic concept of the Zen Sect, let alone how to practice it.

Fortunately for me, on May 14, 2017, the authorities and the Vietnam Buddhist Sangha permitted me to announce this Mystery Record so that many people could know of it. Now, the Buddha’s Mystery Record, transmitted along the Zen Sect lineage, has been announced. I have three hopes:

1. That people realize the Buddha taught six distinct dharma paths; anyone may choose whichever path they wish to follow.
2. For each dharma path, the Buddha analyzed every detail very clearly, logically, and scientifically.
3. Specifically, the Mystery Record we announced on May 14, 2017, is the sixth dharma path that the Buddha secretly transmitted along the Zen Sect lineage. In this sixth path, the Buddha taught very clearly and in detail about human beings, all things, the Earth, the Three Realms, the Buddha Realm, the Universe, the laws of cause and effect and reincarnation, and the formula to escape and return to the Buddha Realm.

Lay Zen Master, Author NGUYEN NHAN

Respectfully.