THE SADDHARMA PUNDARIKA: THE LOTUS SUTRA OF JAPAN
RE: THE CHINESE DAOZANG AND THE TIBETAN KANJUR & TANJUR RGYUD
http://lotus.nichirenshu.org/lotus/sutra/english/hokke-idx.htm
http://www.salvationscience.com

Bodhidharma apparently was not a Tantric. This restricted the
knowledge he would transmit from India to China. The Chinese
Mahayana Canon, is considerably smaller than its Tibetan
counterpart. As for the number of Mahayana scriptures to enoble a
nation, Japan had only this solitary mediocre text - the Lotus
Sutra.

To make matters worse, the Japanese have taken a single line from
this incomprehensible text, and made it into a mantra, which they
repeat over and over again. To make matters even worse, the
Japanese, like the rest of the world, have expresssed no interest in
the many untranslated scriptures of their own religion.

My beloved Tibetan Canon - the Kanjur or Kagyur (teachings of the
Buddha) and Tanjur or Tangyur (commentaries by disciples) remains
relatively untouched by translators. Of the over 300 separate
Tantric (rGyud in Tibetan) texts in this collection, we have only
three or four in English. The Tibetans, who could have translated,
are most to blame for this negligence.

The Chinese Taoist canon - the Daozang - comprising over 1,500
texts, has been even more ignored by translators. When people say
they are experts in Tibetan Mahayana Tantra or in Taoist Alchemy, I
tell them: "Either you can read Tibetan or Chinese, or you are 'full
of shit'." A Roman guard killed Jesus by piercing his
intestines: "As a witness, only water and blood came out" - no shit.

Because of the lack of such translations, we have relied more
heavily on the scriptures of other religions. The Tantric scriptures
of these two great religions, which remain untranslated, would be of
inestimable value in adding to our "mountain of evidence" for Urine
Therapy, Rasa Tantra, and Project Genesis (the Serum Union of a man
and woman of the same blood type).

I chose this chapter, because of its references to and implications
for the deathlessness of the immortal body of a "Tathagata" or
Tantric adept. This constant state of continuous Genetic
Rejuvenation, is the obvious "Jewel in the Lotus", which we call Om
in the east and Ankh, On, or N. in ancient Egypt - a word meaning
both sex and water. See the Biblical "Joshua, son of Nun (N.N.)".

Take note of the "medicine" in this scripture. Om Mani Padma Hummm -
Om is the Jewel in the Lotus, a water lily, which lives entirely on
water. And the Biblical patriarch, "Joseph, married the daughter of
the priest of On", and "Moses" means "Birth": Moses was "the Child
of the Nile". Thus it is for all those who received what Jesus
wanted for us - to be "Born Again of water and Spirit"!
Jai Om. - Sw. Tantrasangha

The Lotus Sutra
Translated by Burton Watson

Chapter Sixteen: The Life Span of the Tathagata
http://lotus.nichirenshu.org/lotus/sutra/english/hokke-idx.htm

At that time the Buddha spoke to the Bodhisattvas and all the great
assembly: "Good men, you must believe and understand the truthful
words of the Thus Come One." And again he said to the great
assembly: You must believe and understand the truthful words of the
Thus Come One." And once more he said to the great assembly: "You
must believe and understand the truthful words of the Thus Come One."

At that time the bodhisattvas and the great assembly, with Maitreya
as their leader, pressed their palms together and addressed the
Buddha, saying: "World-Honored One, we beg you to explain. We will
believe and accept the Buddha's words." They spoke in this manner
three times, and then said once more: "We beg you to explain it. We
will believe and accept the Buddha's words."

At that time the World-Honored One, seeing that the bodhisattvas
repeated their request three times and more, spoke to them,
saying: "You must listen carefully and hear of the Thus Come One's
secret and his transcendental powers. In all the worlds the heavenly
and human beings and asuras all believe that the present Shakyamuni
Buddha, after leaving the palace of the Shakyas, seated himself in
the place of practice not far from the city of Gaya and there
attained annuttara-samyak-sambodhi. But good men, it has been
immeasurable, boundless hundreds, thousands, ten thousands, millions
of nayutas of kalpas since I in fact attained Buddhahood.

"Suppose a person were to take Five Hundred, a thousand, ten
thousand, a million nayuta asamkhya thousand-million-fold worlds and
grind them to dust. Then, moving eastward, each time he passes Five
Hundred, a thousand, ten thousand, a million nayuta asamkhya worlds
he drops a particle of dust. He continues eastward in this way until
he has finished dropping all the particles. Good men, what is your
opinion? Can the total number of all these worlds be imagined or
calculated?"

The bodhisattva Maitreya and the others said to the Buddha: "World-
Honored One, these worlds are immeasurable, boundless--one cannot
calculate their number, nor does the mind have the power to
encompass them. Even all the voice-hearers and pratyekabuddhas with
their wisdom free of outflows could not imagine or understand how
many there are. Although we abide in the stage of avivartika, we
cannot comprehend such a matter. World-Honored One, these worlds are
immeasurable and boundless."

At that time the Buddha said to the multitude of great
bodhisattvas: "Good men, now I will state this to you clearly.
Suppose all these worlds, whether they received a particle of dust
or not, are once more reduced to dust. Let one particle represent
one kalpa. The time that has passed since I attained Buddhahood
surpasses this by a hundred, a thousand, ten thousand, a million
nayuta asamkhya kalpas.

"Ever since then I have been constantly in this saha world,
preaching the Law, teaching and converting, and elsewhere I have led
and benefited living beings in hundreds, thousands, ten thousands,
millions of nayutas and asamkhyas of lands.

"Good men, during that time I have spoken about the Buddha Burning
Torch and others, and described how they entered nirvana. All this I
employed as an expedient means to make distinctions.

"Good men, if there are living beings who come to me, I employ my
Buddha eye to observe their faith and to see if their other
faculties are keen or dull, and then depending upon how receptive
they are to salvation, I appear in different places and preach to
them under different names, and describe the length of time during
which my teachings will be effective. Sometimes when I make my
appearance I say that I am about to enter nirvana, and also employ
different expedient means to preach the subtle and wonderful Law,
thus causing living beings to awaken joyful minds.

"Good men, the Thus Come One observes how among living beings there
are those who delight in a little Law, meager in virtue and heavy
with defilement. For such persons I describe how in my youth I left
my household and attained anuttara-samyak-sambodhi. But in truth the
time since I attained Buddhahood is extremely long, as I have told
you. It is simply that I use this expedient means to teach and
convert living beings and cause them to enter the Buddha way. That
is why I speak in this manner.

"Good men, the scriptures expounded by the Thus Come One are all for
the purpose of saving and emancipating living beings. Sometimes I
speak of myself, sometimes of others: sometimes I present myself,
sometimes others; sometimes I show my own actions, sometimes those
of others. All that I preach is true and not false.

Why do I do this? The Thus Come One perceives the true aspect of the
threefold world exactly as it is. There is no ebb or flow of birth
and death, and there is no existing in this world and later entering
extinction. It is neither substantial nor empty, neither consistent
nor diverse. Nor is it what those who dwell in the threefold world
perceive it to be. All such things the Thus Come One sees clearly
and without error.

"Because living beings have different natures, different desires,
different actions, and different ways of thinking and making
distinctions, and because I want to enable them to put down good
roots, I employ a variety of causes and conditions, similes,
parables, and phrases and preach different doctrines. This, the
Buddha's work, I have never for a moment neglected.

"Thus, since I attained Buddhahood, an extremely long period of time
has passed. My life span is an immeasurable number of asamkhya
kalpas, and during that time I have constantly abided here without
ever entering extinction. Good men, originally I practiced the
bodhisattva way, and the life span that I acquired then has yet to
come to an end but will last twice the number of years that have
already passed. Now, however, although in fact I do not actually
enter extinction, I announce that I am going to adopt the course of
extinction. This is an expedient means which the Thus Come One uses
to teach and convert living beings.

"Why do I do this? Because if the Buddha remains in the world for a
long time, those persons with shallow virtue will fail to plant good
roots but, living in poverty and lowliness, will become attached to
the five desires and be caught in the net of deluded thoughts and
imaginings. If they see that the Thus Come One is constantly in the
world and never enters extinction, they will grow arrogant and
selfish, or become discouraged and neglectful. They will fail to
realize how difficult it is to encounter the Buddha and will not
approach him with a respectful and reverent mind.

"Therefore as an expedient means the Thus Come One says: 'Monks, you
should know that it is a rare thing to live at a time when one of
the Buddhas appears in the world.' Why does he do this? Because
persons of shallow virtue may pass immeasurable hundreds, thousands,
ten thousands, millions of kalpas with some of them chancing to see
a Buddha and others never seeing one at all. For this reason I say
to them: 'Monks, the Thus Come One is hard to get to see.' When
living beings hear these words, they are certain to realize how
difficult it is to encounter the Buddha. In their minds they will
harbor a longing and will thirst to gaze upon the Buddha, and then
they will work to plant good roots. Therefore the Thus Come One,
though in truth he does not enter extinction, speaks of passing into
extinction.

"Good men, the Buddhas and Thus Come Ones all preach a Law such as
this. They act in order to save all living beings, so what they do
is true and not false.

"Suppose, for example, that there is a skilled physician who is wise
and understanding and knows how to compound medicines to effectively
cure all kinds of diseases. He has many sons, perhaps ten, twenty,
or even a hundred. He goes off to some other land far away to see
about a certain affair. After he has gone, the children drink some
kind of poison that make them distraught with pain and they fall
writhing to the ground.

"At that time the father returns to his home and finds that his
children have drunk poison. Some are completely out of their minds,
while others are not. Seeing their father from far off, all are
overjoyed and kneel down and entreat him, saying: 'How fine that you
have returned safely. We were stupid and by mistake drank some
poison. We beg you to cure us and let us live out our lives!'

"The father, seeing his children suffering like this, follows
various prescriptions. Gathering fine medicinal herbs that meet all
the requirements of color, fragrance and flavor, he grinds, sifts
and mixes them together. Giving a dose of these to his children, he
tells them: 'This is a highly effective medicine, meeting all the
requirements of color, fragrance and flavor. Take it and you will
quickly be relieved of your sufferings and will be free of all
illness.'

"Those children who have not lost their senses can see that this is
good medicine, outstanding in both color and fragrance, so they take
it immediately and are completely cured of their sickness. Those who
are out of their minds are equally delighted to see their father
return and beg him to cure their sickness, but when they are given
the medicine, they refuse to take it. Why? Because the poison has
penetrated deeply and their minds no longer function as before. So
although the medicine is of excellent color and fragrance, they do
not perceive it as good.

"The father thinks to himself: My poor children! Because of the
poison in them, their minds are completely befuddled. Although they
are happy to see me and ask me to cure them, they refuse to take
this excellent medicine. I must now resort to some expedient means
to induce them to take the medicine. So he says to them: 'You should
know that I am now old and worn out, and the time of my death has
come. I will leave this good medicine here. You should take it and
not worry that it will not cure you.' Having given these
instructions, he then goes off to another land where he sends a
messenger home to announce, 'Your Father is dead'.

http://lotus.nichirenshu.org/lotus/sutra/english/hokke-idx.htm
http://www.salvationscience.com