Venerable Master Sermchai Jayamangalo
Venerable Master Sermchai Jayamanggalo
(1929 - 2018)
Biography:
The Most Venerable Master
Phra Thepyanmongkol (Sermchai Jayamanggalo) was born on 6 March 1929. While he
was a layman, he worked as a research specialist at the United States
Information Services (USIS) in Bangkok. Also, he was a visiting lecturer in
research methodology, research and evaluation, and public opinion surveys to
various academic institutions in Thailand. Sermchai began practising meditation
in 1970. After he made an attainment according to the Dhammakaya Meditation, he
furthered his meditation to the advanced level with the Most Venerable Master
Phrarajbrahmathera (Veera Kanuttamo), the past vice abbot and head of Vipassana
Meditation department of Wat Paknam Temple in Bangkok, who studied the
superknowledge of Dhammakaya directly with the Most Venerable Master Phramongkolthepmuni
(Luang Phor Sodh). After Sermchai’s achievement in meditation, he entered
Buddhist monkhood on 6 March 1986. As a Buddhist monk, he spent years studying
Buddhist doctrine and Pali language until he completed the advanced level of
Dhamma study and level six of Pali curriculum. In 1991, he established Wat
Luang Phor Sodh Dhammakayaram to be a centre for Dhamma study and meditation
practice in Rajaburi Province. Later on,
in 1996, he became a certified Buddhist preceptor. As a recognition to his
works which benefit Buddhism and the society, Venerable Sermchai was promoted
for the first time to the ecclesiastical title of Phra Bhavana Visutthikhun in
1998. In 2004, he was promoted to the title of Phra Rajyanvisith. He was
promoted again to the higher ecclesiastical title of Phra Thepyanmongkol in
2011. Throughout years of his monkhood, the Most Venerable Master Sermchai has
tirelessly promoted Dhamma study and Dhammakaya Meditation practice in order to
solve root problems for sentient beings. With his qualified knowledge gained
from the modern education system and profession as well as knowledge about
Dhamma doctrine and meditation experience, the Most Venerable Master Sermchai
has authored many books on Buddhism and meditation. In addition, as the abbot
of Wat Luang Phor Sodh Dhammakayaram, he has organized meditation retreat and
training for both Thais and foreigners. After
decades of devotion to Vijja Dhammakaya meditation practice and propagation, he
passed away on 7 October 2018, leaving behind his hallmarked achievement as one
of a few successful Dhammakaya masters with outnumbered students who could
attain and exercise the superknowledge of Dhammakaya (vijja Dhammakaya).
Fore more information, please see
www.dhammacenter.org
CHAKRAVARTIN
The Nurturer-Transcendroid
A lecture by Phra Thepyanmongkol
(Ven. Master Sermchai Jayamangalo)
Master of Dhammakaya & Chakravartin Meditation
Late Abbot of Wat Luang Phor Sodh Dhammakayaram
Copyright © 2023 by Phra Thepyanmongkol
Transcribed & Translated from Thai to English
by Pirajak Tisuthiwongse (Pittaya Wong)
As lecture time is
running out, I wish to clarify something that many of you may still lack
correct understanding. It is related to
Buddha amulets which donators receive as gifts.
Please be reminded that the amulets are given with an aim to become refuges
that enhance better Dhamma and meditation practice. As such, the goodness from Dhamma and
meditation practice will prevent ones from recession as well as securing ones
against harm and danger by the power of good deeds. I would like to guarantee that this is my
true goal. This can be traced back to
the lifetime of Luang Phor Sodh who created Buddha amulets to assist meditation
practice.
During Luang Phor Sodh’s
lifetime, he provided prints-out which gave a brief instruction enclosed to the
amulets as an advice to receivers to remain morally wholesome. On this occasion, we also distribute
instruction, and if you haven’t received one, please ask for it. In term of the given Buddha amulets, I would
like to explain without making you excited too much that they comprise of
‘transcendroid-materials’(transcendental droid) with the term ‘Majesty-Iron’ in
a parenthesis. Some of the amulets have these
transcendroid-materials affixed. This
may cause receivers to have a stereotype about ‘transpirited iron’ (iron with
transferred spirit) which is a sacred magical item that can prevent one from
being gunned-down. With this stereotype,
ones’ understanding may not comply to my very true goal.
As such, I wish to
disclose the hidden truth based on my own exploration. This coincides to an insight gained from
Dhammakaya Meditation that, once we practise accordingly to methodology, we
will have insight and intuition through body within body (kaya within kaya),
feelings within feelings (vedana within vedana), mind within mind
(citta within citta) and state of dhamma experience within state
of dhamma experience (dhamma within dhamma). Simply speaking, there are body, feeling,
mind, and state of Dhammic experience which overlap upon one another forming
layers. Whenever our minds are
wholesome, virtuous, and moral, the body within body, or bodies which have
minds and virtues, will become clear and pure.
In respect of deepening into state of dhamma experience within another
state of dhamma experience, this enables us to reach realms called ‘realm
within realm’. There are the ‘living
realm’ which denotes the world that we are living in and the ‘non-living realm’
which means ‘the changeable’ where there are the arising and ceasing according
to karma based on dependent origination (paṭiccasamuppāda).
This is the advanced
knowledge which can be seen with Dhammakaya Meditation that there are changes
in bodies where body is within body.
Other than this, the utmost state of refinement where one respectively deepens
into purity and subtlety, from human body towards the celestial, from the
celestial to become the rupa-brahma, from the rupa-brahma to become the
arupa-brahma, and until reaching Dhammakaya, the members of Nirvana, the Lords
of Primitive Element & Essence, makes our minds become refined furthermore. We will see the body which dwells within each
of the aforesaid bodies, from the outermost to the innermost. Such body which can be seen with Dhammakaya
Meditation is called ‘Chakravartin’ whose duty is to nurture. Moreover, there are Chakravartins who belong
to the Holy, evil and neutral, these Chakravartins differ from one another in
term of complexion. The Holy ones are
pure and brilliant. This is how the
righteous and meritorious party looks like.
The neutral ones look gloomy whereas the unwholesome ones look
dark. I hope this explanation
helps.
The nurturer is
responsible for collecting causal inputs of creatures’ deeds, depending on creatures’
choice of preference. We can compare
this to the three frequencies of radio-activity. A living creature can draw good radio
frequency. From where? The Holy-side motivates one to behave well
physically, verbally and mentally. For
humans, their qualitative virtues are generosity, morality and meditation. For the celestial, there are morality,
concentration and wisdom. For the
rupa-brahma, there are higher morality (adhisīla),
higher mentality (adhicitta) and higher
wisdom (adhipaññā). For the arupa-brahma, there are pathamamagga,
maggacitta and maggapaññā. Deepening further into meditative sublimity,
there are the Gotrabhu, Sotapanna, Sagidagami, Anagami, Arahat, and Buddhahood-enlightenment. To deepen furthermore, one experiences
cessation of suffering (nirodha) and reaches the Lords of Primitive
Element and Essence.
It goes on like
this. The frequencies which one opens
mind to accept are from the Lords of Primitive Element and Essence who transmit
frequencies of which the attracting spheres (ayatana) overlap each other
forming layers. Regarding the term
‘Chakravartin’ which I mentioned, this body is at the very far end of each
level of the route. To continue further
from Chakravartin onward, there are the inserter, deliverer, administrator,
governor, the sub-governor of each single body, the governor of the total
bodies, the grand governor who supervises realms including the plane of those
with sensuality (kāmabhava), plane of those with material meditative
absorption (rūpabhava), and plane
of those with immaterial meditative absorption (arūpabhava), and the
top governors who are Lords of Primitive Element and Essence, where there are
Machines of Element & Essence which are interconnected and each side belongs
to either the Holy or evil. So far, we
speak only about the Holy-side whilst the evil-side is the opposite. Instead of yielding clarity and purity along
one’s proceeding into sublime meditation, the evil-side is another path of
darkness. This is how the evil-side is.
The transcendroid has a
duty to collect causal inputs of deeds and promptly report through the
interconnected route of lineage of one’s element and essence. This process is exceptionally speedy, and
there is nothing comparable. The
transmission of input is made through the nurturer, inserter, deliverer,
administrator, governor, and the Lord of Primitive Element and Essence until
reaching the Machine of Element & Essence which is operated by controllers. Respectively, these bodies dwell inside the
innermost state of sublimity per level within each infinite boundary of element
& essence. Thereafter, the
consequence is formulated and respectively returned to the Chakravartin who
nurtures the human body further. What
does the Holy-side return to humans? If
one commits good deeds, the good fruitions of wholesome karma are
returned. These fruitions enhance one’s
mind as well as body to be virtuous and radiant, so one’s human body has good
livelihood which goes on well in compliance to merit and goodwill. Therefore, the ocean of merit is here. One can attain a pure Dhammakaya only when
one’s mind stops still at the right point, and when one’s mind becomes still
righteously, the ocean of merit can be reached and seen.
Nonetheless, the returned
formulations include fruition of good karma as well as virtues called ‘pitaka’. There are 21,000 collective body of dhamma
in the domain of vinaya pitaka (volume of discipline), 21,000 collective
body of dhamma in the domain of suttanta pitaka (volume of
concentration), and 42,000 collective body of dhamma in the domain of abhidhamma
pitaka (volume of wisdom). This is
extraordinary, but they can be concluded into three good deeds for humans
namely generosity, morality and meditation.
Once such good deeds are committed, they consequently rid the evil
qualities including covetousness (abhijjhā), craving (taṇhā), lust (rāga) and
malevolence (byāpāda). If
we have generosity, morality and meditation, they will eliminate greed,
malevolence and wrong view (micchādiṭṭhi)
to be completely eradicated resulting one’s mind to be radiant as one’s refined
human body does its duty to brighten one’s mind.
It means that the
fruitions of ethical livelihood are returned altogether with morality which
competes, encounters and defeats the immorality in one’s mind. Hence, for whatever wholesomeness that one’s
mind draws in within one second, one accepts the merit which causes one’s mind
to be meritorious, ethical, virtuous and compassionate. To have generosity, morality, meditation,
honesty upon one’s spouse, truthfulness and mindfulness, these are the rival
qualities against greed, malevolence and wrong view sent by the dark-side which
motivates us to violate five precepts.
The good qualities encounter, compete and defeat the bad qualities
within one’s mind like this. Whoever
accepts the immoral from the dark-side, it will collect the causal input of
deeds to be submitted as well.
This is the reason why I have
emphasised you to be mindful and cautious upon greed (lobha), craving (taṇhā)
and lust (rāga). As they arise in mind, we have to be mindful
of them including anger and revenge.
Whenever any of them arise, we have to remind ourselves that the
dark-side would collect the causal input and return into accumulation. The Holy-side collects merit to be perfected
into perfection (pāramī), intermediate perfection (upapāramī)
and advanced perfection (paramatthapāramī) which are powerful enough to enable
enlightenment in the form of path & fruition (magga & phala) and
achievement of the Nirvana. On the
contrary, the evil-side accumulates unwholesome proclivity (anusaya) and
defilement (kilesa) which embed in one’s mind. With the good virtues of the celestial body,
one can be relieved from greed (lobha), anger (dhosa) and
delusion (moha). To fine tune
one’s mind to the Holy-side who transmits morality, mental calm and wisdom, the
defilement in the category of greed, anger and delusion will be
eliminated. If one tunes one’s mind
further to accept the virtues of rupa-brahma body namely higher morality (adhisīla),
higher mentality (adhicitta) and higher wisdom (adhipaññā), these
qualities will completely eliminate grudge (patigha),
lust (raga) and delusion (moha).
Deepening one’s mind
further into the meditative sublimity, one can obtain the virtues of
arupa-brahma namely paṭhama-magga,
magga-citta and magga-paññā. These virtues can truly rid the patikanusaya, patigha or kāmarāga. As a result, avijja is lightened. See?
The Holy and the evil rid each other like this. When one does good deeds, it will be
accumulated and crystallised into pāramī,
upapāramī and paramatthapāramī.
On the contrary, the more sinful deeds committed, the more an individual
slumps into it. We can notice that one
whose craving (tanha), lust (raga) and greed (lobha) are
motivated further, the intensity of their bad qualities will unnoticeably
become stronger. It is the same to
delusion (moha). Therewith, as we
learn this, we have to keep up with mindfulness. The collected good and bad causal inputs will
be forwarded to the Machines of Element & Essence through the routes of nurturers,
inserters, deliverers, administrators, governors, and Lords of Primitive
Element & Essence. This is not true
only for the Holy-side since the evil also has its own. Its transmission is in the same manner. So, the more we do, the more it multiplies
into manifold of impurities and bad instinctive habits which sediment and embed
in one’s nature. This makes it hard to
change or remove, and it is more likely to become even worse.
This is comparable to a
kite which strings-apart and flies uncontrollably. So, Chakravartin is significant in the sense
that this body is the collector and forwarder of inputs. Then, Chakravartin also receives karmic
consequences from the Machine of Element & Essence. Nobody discloses this to the public but
Dhammakaya Meditation which was taught by our senior-most Ven. Master Luang
Phor Sodh who preached such a profound teaching. In addition, Chakravartin dwells within every
person. Whoever has the minor one or
Culla-Chakravartin, he or she will experience scarcity in living. It is also the case that one with minor
Chakravartin is more likely to incline towards the evil-side when its power
gains upper-hand. Next, as for
‘Maha-Chakravartin’ or the medium nurturer, one can make moderate earning for
living. However, to have
‘Parama-Chakravartin’ or the grand nurturer, one can be abundantly nurtured,
and one’s family will be more happy and bountiful. This is at an individual level.
There is also
transcendroid who nurtures an entity like a group of people, family, society
and nation. For example, the Chakravartin-nurturer-transcendroid
of our country seems to be dominated by the Minor Territorial Nurturers
(Culla-Āna-Chakravartin), and many of them ally to the dark-side because the
majority of people have committed sinful deeds.
Thus, the overall turns out to be like this since the nurturers are like
that. Those who can survive or sustain
are ones who have had made merit consistently, and their Nurturer-Chakravartins
do their duty in nurturing suitably to the virtues of each individual, family,
society and country, as the overall.
This is the fact which is
not disclosed to the public in general, and people are unaware of it;
otherwise, this may cause puzzlement and raise concern. Simply speaking, the Nurturer-Chakravartin
has another term as ‘Chakravartin-transcendroid’ in contrast to ‘[common]
transcendroid’ which is available within everything in our world including
soil, stone, gravel, sand, metal, gem and other elements. The [common] transcendroids who dwell within
everything and everywhere can become subordinates of Chakravartin-transcendroid. The differences are the sides they belong to
and their might in performance. So, I
wish to explain that Ven. Master Luang Phor Sodh discovered this internal phenomena
which verified the external that materials of pure element usually have good
[common] transcendroids or Chakravartin-transcendroids, who can be accounted as
good nurturers, dwelling inside.
Thereof, this knowledge
is acquired via insight and intuition gained from practising Dhammakaya
Meditation. The methodology is to purify
gems, natural crystals and jades with meditation power in order to turn
transcendroids into good nurturers who prefer the righteous and Holy-side. Henceforth, as they also become cleaner and
purer, they can affiliate with the Nurturer-Chakravartin within each of our
bodies and assist us in meditation practice.
So, we can enter the stream of Dhamma or deeper meditative
right-concentration better. To enter good meditative right-concentration and
have successful meditation experience with right-wisdom, the consequent karmic fruitions
will turn out well because Dhamma safeguards one who practises Dhamma. Notwithstanding, one’s wealth from earning
for living will be improved and eased up when comparing to oneself without a
transcendroid. This is not meant to
compare with others, but we compare with ourselves when we have and do not have
it. Try to see how it turns out. If one has a bad transcendroid, it will bring
about a downturn.
For example, Queen Marie
Antoinette had a set of diamond jewellery which harmed everyone who possessed
it. The queen herself finally ended up
dying with a guillotine. Why? It is the good transcendroid that helps one
who does good deed and vice versa. If a
bad individual owns a bad transcendroid, the catastrophe will be doubled or
tripled. The transcendroid that belongs
to a good person will cause a mutual advancement because the transcendroid
itself is also eager to make progress in the Dhamma path. It is a taboo to publicise this, but I would
like to educate the public that transcendroids are available in every material
with no exception to iron, brass and copper.
Does it make sense to you now?
Later on, there have been transcendroid-materials discovered from time
to time. Actually, they have been around
since the ancient time, but common people did not know come about. Some people knew that they were
transcendroid-materials with certain specialties, but some did not.
Speaking about the
materials that could flow like fluid and became solid like iron once they cooled
down, people named them ‘Lek-Lai’ or mystical liquidable metal. However,
this category of mystical material is available in various array. How could this be? When a transcendroid-material is settled
within its realm, those who know sorcery and magical spells can invite or force
the mystical metal to flow out from its place.
This is possible with their know-how.
Once the material is exposed to the air, holy water or anything else, it
becomes hardened. Some of the materials
may come out in the form of a stick which is sticky like caramel. Then, it is cut out from its source. Those who can do this are experts in specific
area which I have no idea about because it is not my concern or interest. I just want to let you know some background
on how the material can be acquired.
Another type of mystical
metal lies in the underworld. When they
are heated and exploded out from a volcano, no matter how many million years it
has been through, the heat caused the mystical metal to melt down and gushed
out. Then, they flowed and hardened
after cooling down. As a result, they
are embedded to rocks and stones at caves and mountains. These materials also have transcendroids. Therefore, please take into your
consideration that these transcendroids are like other transcendroids but they
differ in term of might, benefit and harm which they can bring about. There are also transcendroid-materials which
have the combinations of various types of transcendroids. However, my point is the key issue that still
involves ‘the nurturer’.
If a
nurturer-transcendroid can make progress in the Dhamma path by entering the
stream of meditative right-concentration where it is purified, its elements can
be cleaner and qualified to become a good nurturer who belongs to the Holy-side. For this reason, please do not adhere to the
stereotype that the mystical metal is something that people have rumoured
about. The rumour is just a hearsay
spread by people who have limited experience and incomplete understanding, and
it becomes talk of the town over time.
That is just a stereotype. As the
matter of fact, please note that transcendroid-materials are available
everywhere, but they differ from one another in term of their unique
specialties. No matter what, we still
regard them as nurturers. This is my
point.
Especially, this type of
transcendroid-materials has a legend that everyone can learn; even though, we
cannot prove it. This legend is beyond
the extent of my omniscience in comparison to the Lord Buddha’s insight which
is the topmost. However, please listen
to this story to get some idea. Once
upon a time during the era of gap when there was no Buddha to establish
Buddhism, there were humans living on earth.
By the way, this is the reason why people make merit and wish not to
reborn during the era without Buddhism.
They wish to reborn only in Buddhist eras.
The wise makes such
wish. So, where should they head to in
the afterlife? Those who do good deeds
are usually reborn in heaven or Brahma realm.
When there is Buddhism on earth, they reincarnate. Besides, those who reborn during the interval
without Buddhism can achieve the goodness at the level of ‘jhana’ or
meditative absorption. Mostly, they were
ascetics and hermits who renounced the mundane world in search for true eternal
Dhamma since they realised in the impermanence and suffering of life as well as
the deformation of their bodies. Because
Dhamma was still out of their reach, they hoped that they could live longer to
enter meditative right-concentration or the stream of Dhamma. They were aware that their bodies would
deform before they could make achievement.
This is because there was no Buddhism, but there was adequate know-how
about supernatural powers. So, the
ascetics and hermits created transcendroid-materials of which they embodied
their spirits inside in order to continue their representation on earth further,
as long as possible, and as the best they could do.
In fact, the materials
were still subject to impermanence (anicca), suffering (dukkha)
and non-self (anattā), but they
could last longer than human bodies. In
addition, during the process of ‘transpirit’ (transferring spirit), the
materials could explode with the uncontrollable might of ascetics and hermits. The materials burst into pieces and scattered
all over universes. Some of them fall
down while some others float amidst the space.
As millions of year or eons have passed, the transcendroids’ element (dhātu) and perfection (pāramī) aged over their evolvements. After these ongoing, some have their own
chambers and realms. This is their come
about. In the latter days, the ascetics
and hermits of the newer generation know about the transcendroids, so they try
to acquire them.
Normally these materials
have guardian angels. The angels are from
lower, middle and upper classes. One may
be harmed to death by angels from the lower class if one’s might is
lesser. Also, wherever the materials
are, their substances resemble the surroundings. For example, if the material is located where
there is more magnetite, their elements turn to be hardened and solid like
iron. But they are not iron. If they are located nearby gemstones, they
are more likely to resemble gems. If
they are located amidst herbal plants, they would look like the mixture of both. That’s all.
Up to this point, I would
like to conclude that the transcendroids are available in common. Personally, I planned to manage my
transcendroid-materials to go through the process which turns them into amulets
that are beneficial for meditation practice.
The progressive meditation experience will consequently secure the
practitioners themselves. There is no
need to adhere to the stereotype which is influenced by the legend that caused
a rumour. That is it. My true intention is to help people to enter
the stream of meditative right-concentration better. This is my original goal.
It is also evidential
that I had instructed and exercised vijja over here to empower those who
possess our transcendroid-amulets to remain in the stream of Dhamma, so they
can be released from their wrong view, wrong knowledge, wrong thought and
wrongdoings. Thereafter, they can have
mindfulness and enter the stream of meditative right-concentration as much as
possible. In return, the good
consequences will occur. Please do not
worry. These are all of what I wish to
say and make you understand and forget your stereotype. Simply speaking, from now on, please call
them ‘the transcendroids’. That’s all
about it. I also make a parenthesis to
let you know what it is, but this is not meant to cause overexcitement like
others do.
In fact, transcendroids
have been around ever since. People make
use of them, but it is not something to be told. As far as I know, I think I am the only one
who gives a lecture on transcendroid this much.
If you ask about it somewhere else, you may learn something else. Please take this to your full comprehension,
and that’s enough. If you ask others
further, it may even cause problems.
Thailand is the land of Buddhism, and transcendroids have been waiting
to enter the stream of Dhamma. Without
Buddhism, they know that their goal won’t be achieved as this will end their
opportunity to enter meditative right-concentration which both living creatures
and transcendroids have long for. Thus,
they come to help altogether with teachers and masters.
Our fore-masters from the
past to present have compassionate hearts.
Some of them reprimand and punish disciples because the disciples
committed wrongdoings, but the masters’ hearts were compassionate. The cultivation of fore-masters in the past
makes them become good role models for masters and teachers in the present.
They are in no way to be compared with each other, but those who are highly
virtuous still follow the same trait.
Therefore, my very goal is to make you all enter and remain in the
stream of Dhamma or meditative right-concentration. If you commit wrongdoings, you will be held
responsible for the bad consequences. If
you do good deeds, the consequences will turn out well. This is all about it. The more you do good deeds, the better
because your transcendroids will become more mighty and powerful. That’s it.
Please take this into your comprehension. My lecture is a bit long. That’s all.
Question & Answer Session
I got numerous
questions. Okay, let’s start from the
difficult one. Someone questioned “I
wish to ask what a ‘crystal ball’ is.
Which sacred being is inside? How
can it help humans? Wouldn’t this
contradict to the Karma Law? What is the
difference between a crystal ball and Buddha amulets of Wat Paknam temple in
term of might?”
This is quite an
interesting question because anyone who becomes Dhammakaya Meditation
practitioners would have experienced and learned about ‘transcendroid’ (kayasiddhi). We have to start from a fair understanding
that Luang Phor Sodh practiced meditation until he attained Dhammakaya, and he
could reach further sublime bodies including the Dhammakaya of enlightened
arahants and Dhammakaya of Lord Buddhas.
Here it is, please listen carefully.
As he deepened into meditation, he found that in the middle of sentient
beings, there were ‘Chakravartin’ dwelling inside throughout physical body
until the final immaterial body.
The Buddha is supreme in
term of ‘Dhamma’, but Chakravartin prevails in term of ‘abundance’. This is because Chakravartin is the
transcendroid body who nurtures every single living body from the crudest to
the most sublime level. Even the members
of Nirvana are nurtured with sacred merit (puñña),
perfected merit (pāramī),
radiated merit (rasmi), mighty merit (rddhi), powerful merit (amnat),
rightful merit (siddhi) and mandatory-merit (chieb-kard). This is the duty of Nurturer-Chakravartin who
naturally exists, starting from the Nirvana downward. Chakravartin stations within every single
body including arupa-brahma body, rupa-brahma body, celestial body, until
reaching the physical human body, respectively.
Nurture with what? The Holy-side nurtures with ‘merit’ and vice
versa, when sentient beings commit good karma, bad karma, and neither good nor
bad karma. Previously, I mentioned about
the Lords of Primitive Element & Essence who belong to the Holy-side
(Buddha) and the dark-side (mara).
Their qualities are called ‘the pure Dhamma’ and ‘the dark Dhamma’. There is also another side called ‘the
neutral Dhamma’ which is neither good nor bad.
In term of the innermost body of the dark-side and the neutral-side, I
do not wish to call them ‘Buddha’, but I call them ‘the ultimate body’ or their
‘Lords of Primitive Element & Essence’.
They also transmit their ‘pitaka’ namely ignorance (avijjā), defilement (kilesa),
craving (taṇhā), attachment (upādāna) into element (dhātu) & essence (dhamma) of perception, recognition,
thought and cognition of sentient beings who accept their Dhamma(s).
Similar to the Holy-side,
if any of the sentient beings open its mind to accept the pure Dhamma, the
Holy-side will transmit qualities from the Holy Lords of Primitive Element
& Essence, passing through body to body of Buddhas, from the most sublime
level towards the physical body.
Likewise, the neutral-side does the same. Now that we understand how Dhamma works, I
shall explain them in parallel. Let’s
start from bottom to top. Whenever the
dark-side transmits its qualities from the Evil Lords of Primitive Element
& Essence to a human body, and a human body opens one’s mind to accept the
dark-Dhamma; thereafter, the immorality namely covetousness (abhijjhā),
malevolence (byāpāda) and wrong view (micchādiṭṭhi) enter into element & essence of
perception, recognition, thought and cognition of a human body.
On the opposite, if a
human body opens one’s mind to accept the qualities from the Holy-side, the
Holy Lords of Primitive Element & Essence will transmit the pure-Dhamma
namely generosity (dāna),
morality (sīla) and meditation (bhāvanā).
As such, these virtues are the mean to cleanse a human body’s element
& essence of perception, recognition, thought and cognition to be purer and
radiant against the defilement namely covetousness (abhijjhā), malevolence (byāpāda)
and wrong view (micchādiṭṭhi). This is how Dhamma works. Do you catch up now? To clarify, the Primitive Lords transmit
their Dhamma(s) from and through which route?
They do so through the route in the middle of ever single
Nurturer-Chakravartin, from the most refined level until reaching the physical
body. There is a Nurturer-Chakravartin
in the middle of human body, and there is also another Nurturer-Chakravartin in
the middle of celestial body, and so on.
I shall enlist from
bottom to top. The Holy-side transmits
generosity (dāna), morality (sīla) and meditation (bhāvanā) to cleanse the evil defilement
namely covetousness (abhijjhā), malevolence (byāpāda) and wrong view (micchādiṭṭhi) which embed inside the instinctive
consciousness of a human body.
Henceforth, whoever can eradicate covetousness (abhijjhā),
malevolence (byāpāda) and wrong view (micchādiṭṭhi) within a human body by the power of generosity
(dāna), morality (sīla) and meditation (bhāvanā),
one can attain the refined human body and gain insight as well as
intuition. However, the insight and
intuition may not be available if one does not practise meditation, but one
will realise by oneself that one’s mind is relieved from covetousness (abhijjhā),
malevolence (byāpāda) and wrong view (micchādiṭṭhi) made possible with the cultivation of generosity
(dāna), morality (sīla) and meditation (bhāvanā). However, if one practises Dhammakaya
Meditation, one will see one’s own clear and radiant refined human body.
Now that we understand
the part of physical human body, we are going to continue furthermore. In the meanwhile, the dark-side also
transmits its qualities into the middle of celestial body. If one is still obsessed to the evil-Dhamma,
the dark-side will send greed (lobha), anger (dhosa) and delusion
(moha) into the middle of element & essence of perception,
recognition, thought and cognition of the celestial body. As an individual is overwhelmed with greed (lobha),
anger (dhosa) and delusion (moha), the Holy-side will transmit
morality (sīla), concentration (samādhi) and wisdom (paññā)
to eradicate the aforesaid evil defilement within element & essence of
perception, recognition, thought and cognition of the celestial body whenever
one opens one’s mind to accept such pure-Dhamma.
In the same manner, the
Holy-side transmits higher morality (adhisīla), higher mentality (adhicitta) and higher
wisdom (adhipaññā) into the middle of element & essence of
perception, recognition, thought and cognition of the rupa-brahma body as the
means to eliminate lust (raga), anger (dosa) and delusion (moha)
within the rupa-brahma body. For the
arupa-brahma body, if one opens one’s mind to accept the evil quality, the evil
Nurturer-Chakravartin will nurture arupa-brahma body with bad qualities namely
grudge (patigha), sensual desire (kāmarāga)
and ignorance (avijja). If
one’s mind is virtuously superior to the bad qualities, one can open one’s mind
to accept paṭhama-magga, magga-citta
and magga-paññā which are the
pure-Dhamma that can rid grudge (patigha), sensual desire (kāmarāga) and ignorance
(avijja) within an arupa-brahma body.
These phenomena occur in the middle of the middle of oneself.
Opening one’s mind to
accept superior pure-Dhamma through the cultivation of merit and perfection
which empowers an individual even more, one will respectively attain Gotrabhu Dhammakaya, Sotapanna Dhammakaya, Sagidagami
Dhammakaya, Arahat Dhammakaya, and Buddhahood-enlightenment, each of which is
the tool to eliminate mental fetters (saṃyojana)
which entangle one’s mind to the mundane world.
The mental fetters (saṃyojana)
are false view of individuality (sakkāya-diṭṭhi), doubt in Buddha (vicikicchā) and adherence to
rituals (sīlabbata-parāmāsa). These are chained to the Gotrabhu
Dhammakaya, so the Gotrabhu Dhammakaya is not fully blissful or ‘enlightained’
(delightful entertainment from enlightenment).
In fact, the fetters are not really embedded in Gotrabhu Dhammakaya, but
they lie within the instinctive consciousness of sentient beings. Until an individual adequately prospers
wisdom to gain insight and intuition upon the Dhamma state of Four Noble Truths
(ariyasacca), one is able to accept magga-citta and magga-paññā which
are the Dhammic qualities of Sotapanna’s path (sotāpatti-magga)
and Sotapanna’s fruition (sotāpatti-phala) in order to
cleanse away false view of individuality (sakkāya-diṭṭhi), doubt
in Buddha (vicikicchā) and
adherence to rituals (sīlabbata-parāmāsa).
To accept the superior
pure-Dhamma, greed (lobha), anger (dhosa) and delusion (moha)
will be lightened and finally rid-off from Sotapanna Dhammakaya. As a result, one’s mind turns pure and
becomes Sagidagami Dhammakaya.
Transmitting even further, as one practises in compliance to the pure-Dhamma
more and more, the Anagami’s path (anagami-magga) and Anagami’s fruiton
(anagami-phala) are the Dhammic qualities that eradicate grudge (patigha) and sensual desire (kāmarāga)
from the instinctive consciousness, causing ignorance (avijjā) to be lightened. Then, one attains Anagami’s path (anagami-magga)
and Anagami’s fruition (anagami-phala).
Advancing into refinement, the Arahat’s path (arahatta-magga) and
Arahat’s fruition (arahatta-phala) are the means to completely rid-off
attachment to realm of material meditative absorption (rūparāga), attachment to realm of
immaterial meditative absorption (arūparāga),
conceit (māna), wandering
thought (uddhacca) and ignorance (avijjā)
which are fettered in a creature’s mind.
It goes on, step by step, like this until reaching the
Buddhahood-enlightenment which means the Dhammakaya attains Buddhahood, of
which one can wipe away more or less of mental restrictiveness which limits or
prevents one from gaining omniscience based on empowerment from cultivated
perfections.
Here it is! The Holy-side transmits its qualities from
the Holy Lords of Primitive Element & Essence, passing through Lord Buddhas
in the disembodiment Nirvana until reaching sentient beings. ‘Body in body’ means the uttermost sublime
level reaches the physical level like this.
Frankly speaking, Dhamma practice is to practise the conducts to accept
the pure-Dhamma from the Holy-side in order to cleanse away the elemental (dhātu) and essential (dhamma) qualities
from the evil-side. For this reason, I
claim that the Lord Buddhas prevail the Dhamma role whereas they are nurtured
by Chakravartins. A
Nurturer-Chakravartin’s duty is to submit and transmit. They can do this because their bodies are
more sublime, from level to level, respectively. From bottom to the top, it ranges from the nurturer,
inserter, deliverer, administrator, governor, and Lords of Primitive Element
& Essence. From top to bottom, the
Dhamma qualities are sent back from level to level along the same route towards
each Nurturer-Chakravarti to nurture each body.
The Holy-side nurtures with merit, and when we are unmindful, the
evil-side takes turn to nurture with sin.
The Nurturer-Chakravartins
are available throughout one’s lineage of element & essence from Dhammakaya
towards the physical human body whom is nurtured with both Dhamma qualities and
karmic consequences. Because when a
creature has wrong knowledge, view, thought and action, he or she, then, sides
to the evil who conquers the element & essence of one’s perception,
recognition, thought and cognition. Once
one is conquered, he or she is motivated and persuaded to behave in-line to the
evil’s demerit (unwholesome pitaka) namely covetousness (abhijjhā),
malevolence (byāpāda) and wrong view (micchādiṭṭhi), these are for humans. Then, there are greed (lobha),
anger (dhosa) and delusion (moha) for the celestial. Next, there are lust (raga), anger (dosa)
and delusion (moha) for the rupa-brahma body, and grudge (patigha),
sensual desire (kāmarāga) and ignorance (avijja) for the
arupa-brahma body.
This is how the evil-side
works. It keeps nurturing creatures with
these demerits and motivates them to behave accordingly to its influence and
power. After one behaves per such
influence, the evil Nurturer-Chakravartin will collect the causal inputs of
one’s misdeeds including unwholesome action, speech and thought which are
motivated by mental defilement namely ignorance (avijjā) towards clinging (upādāna),
which give rise to the becoming (bhava),
birth (jāti), aging & death
(jarāmaraṇa) and suffering (dukkha). The causal inputs are collected and submitted
through a route in the middle of evil Nurturer-Chakravartin. The submission passes through different
bodies on the way until reaching its topmost refinement where the Evil Lords of
Primitive Element and Essence reside.
Then, the inputs are submitted to the evil Machine of Element and
Essence which calculates the inputs and formulates & processes into karmic
fruitions. Then, the outputs are
transmitted back in the form of both mental defilements which are intensified
and embedded in the instinctive consciousness of a creature resulting it to be
more likely to commit more misdeeds always.
The bad qualities embed in one’s mind in the form of unwholesome
proclivity (anusaya); therefore, one prefers committing more wrongdoings,
and the nurturer keeps collecting bad causal inputs to be submitted,
formulated, processed and returned to the human body more frequently. As a result, the bad karmic fruitions or
consequences dominate the physical living of a creature who is enslaved by the
evil-side.
Similarly, the Holy-side
does alike. When a creature commits good
deeds, the Holy Nurturer-Chakravartin automatically and promptly collects the
causal inputs of meritorious deeds such as wholesome generosity (dāna-kusala), wholesome morality (sīla-kusala) and wholesome meditation (bhāvanā-kusala) which are the
pure-Dhamma called ‘humanity’ for humans.
Furtherly, there is the celestial body’s mental abode (deva-dhamma)
which comprises of generosity (dāna),
morality (sīla), meditation (samādhi) and wisdom (paññā).
In the level of rupa-brahma, there is the rupa-brahma mental abode (brahma-dhamma)
which comprises of higher morality (adhisīla), higher mentality (adhicitta) and higher
wisdom (adhipaññā). For
the arupa-brahma who are almost beyond the mundane, their mental abode are patthama-magga,
magga-citta and magga-paññā. Finally, one enters the Dhamma of Gotrabhu,
Sotapanna, Sagidagami, Anagami, Arahat and the Buddhahood enlightenment. In these cases, the Nurturer-Chakravartin
will submit the causal inputs to the most sublimity in order to be calculated,
formulated and processed into merit (puñña),
perfected merit (pāramī),
intermediate perfected merit (upapāramī)
and advance perfected merit (paramatthapāramī)
as well as good karmic consequences to be transmitted back to the human body,
so he or she can be blessed to live in peace, happiness and prosperity.
At the same time, the
accumulated merit is multiplied into manifold to become perfected merit,
intermediate perfected merit and advanced perfected merit. The ultimate advanced perfected merit (paramatthapāramī) crystallises into radiated
merit (rasmi); the ultimate radiated merit crystallises into mighty
merit (rddhi); the ultimate mighty merit crystallises into powerful
merit (amnat); the ultimate powerful merit crystallises into rightful
merit (siddhi); the ultimate rightful merit crystallises into mandatory-merit
(chieb-kard). This is the
extraordinary of Dhammakaya Meditation which allows practitioners to see, know
and discover. So far, we see how the Nurturer-Chakravartin submits causal
inputs and transmits consequential outputs back and forth repeatedly towards
the element & essence of a creature’s perception, recognition, thought and
cognition. This is to exemplify the case
of a human only.
What about other living
creature who commits misdeeds? It is
about the same. The evil
Nurturer-Chakravartin who dwells in the middle of a living creature submits the
causal inputs of misdeeds, and the bad karmic consequential outputs are
formulated, processed and returned. As
such, a living creature who accumulates the bad formulated karmic fruitions
which are reproductive karmas (janaka-kamma) that force such living
creature to reborn in the realms of suffering in the afterlife such as the
realm of animal-beings, hungry-ghost and hells.
Each animal also has its evil Nurturer-Chakravartin who does its
duty. If it does misdeeds, the transmitted
delusion (moha) will be multiplied more and more because animal-beings
are dominated by delusion. Thereafter,
the karmic fruitions are formulated in order to enforce such animal to become
animal further and further, repeatedly and endlessly, until it becomes a
single-cell being. However, if it does
good deeds, the Nurturer-Chakravartin who belongs to the Holy-side will does
his duty by collecting the causal inputs of meritorious deeds to be submitted
and transmitted back as fruitions.
The three sides of
element & essence compete each other in this manner to govern sentient
beings. It is like playing a game of
musical chairs where creatures are like puppets that the three sides take
control alternately depending on the Dhammic qualities which ones decide to
accept. Whenever one tunes one’s mind to
accept a Dhamma quality, the responsible side will take control upon the
receiver immediately while the receiver may be unaware of this process. If one is aware and mindful of this, there
would be no problem. Here is the cause. Now, let’s talk about hell creatures by
starting from ‘Aveji Hell’ which is one of the most violent. Hell creatures are tortured with punishing
tools. For example, the one who
committed the most serious misdeeds (ānantariya-kamma)..
this is not my own words.. but it is from a scripture. A hell creature is kilometers-tall, and it is
imprisoned with punishing tools caused by karma.
It is the evil-side (mara)
who formulated karmic fruitions, so a hell creature is pierced with iron shafts
from the top of skull to bottom, left to right and front to back. Each shaft is like a tall palm tree that
fixes the naked hell creature to its place where its body keeps burning and
cannot move. This is from a scripture. If we take a bit of hell-fire and flick to
the Sumeru Mountain, the mountain would tumble down since its heat is very destructive. The hell creature keeps burning like that,
but it does not die and turn into ashes.
It is still alive.
This is how the evil
Machine of Element & Essence formulates karmic fruitions and transmits to
the evil Nurturer-Chakravartin who performs its duty by nurturing the element
& essence of such creature to keep suffering painfully and crying. Its body is hot like a heated metal that
burns into smoke, but it does not die.
You can ask those who attain Dhammakaya like the children or
others. To explore the deeper hell
realm, there is ‘Lokanta Hell’ where skinny hell creatures are starving. They have long and sharp nails gripping on
the edge of universe. When they find
their fellow hell creatures, they pounce on each other and fight with an aim to
eat one another as food. As they lose
their grips, they fall down into a sea of acid.
The acid is not something to play with.
Try dipping your hand into it.
Acid in the human world is lesser than half in destruction. Once the hell creatures fall down into the
sea of acid, their bodies burn down completely, but they reborn to be a Lokanta
hell creature again and again. Better
forget that they would have a chance to return.
These hell creatures are members of the evil-side. The evil Nurturer-Chakravartin nurtures them
to be like that.
Thereof, the
Nurturer-Chakravartin prevails throughout including animals, but we take into
account of the side they belong to. The
Holy-side nurtures with wholesomeness and wholesome karmic fruitions after
collecting the causal inputs of meritorious deeds to be submitted to the Holy
Lords of Primitive Element & Essence and the Holy Machine of Element &
Essence which formulates the karmic fruitions to be returned to a creature automatically
at all time. As a result, the
wholesomeness prospers in one’s mind where merit crystallises into perfected
merit, intermediate perfected merit, advanced perfected merit, radiated merit,
mighty merit, powerful merit, rightful merit, and mandatory-merit. These empower one to rid-off more of the evil
quality. Whoever reaches the source of
sacred merit, perfected merit, radiated merit, mighty merit, powerful merit,
rightful merit, and mandatory-merit of Holy Chakravartins, furthermore towards
earlier bodies, one will be able to eliminate more of mental defilement (kilesa)
with superior right and power.
What we do here is to
acquire right and power from absolute element (dhātu) and essence (dhamma) in order to rid-off the
contamination from the evil-side which conditions the element & essence of
sentient beings by staring from ourselves and extending to others, more or
less. Now that we know the existence of
Chakravartin, please be advised further that Chakravartin is the chief of the
Seven Precious who are Chakravartin’s tools and subordinates. The seven precious are bladed discus, noble
elephant, noble steed, noble lady, lord of force, lord of treasury, crystal
ball, magnifier sphere and telescope sphere which are crystal clear spheres
located in the middle of each other.
These are the means of Nurturer-Chakravartin, the leader of
nurturing-crew. Their priority is to
nurture sentient beings with resource and wellbeing. Each of the sentient beings has one’s own
Chakravartin and crew.
The knowledge on Chakravartin
makes us aware of the mutual support among each side. The Holy or meritorious side is the one with
right-view who supports those with right-view whilst the rival one who has
wrong-view supports those with wrong view.
Doesn’t it make sense now? Simply
speaking, we call them ‘the nurturers’.
To give more details, the Chakravartin and Seven Precious also have
‘transcendroids’ (kayasiddhi) as their subordinates. These transcendroids exist in natural element
& essence. Mostly, the
transcendroids which belong to the Holy-side dwell in pure natural materials
which are clear like semi-precious stones and gemstones with some
exceptions. Therefore, it is prevalent
that Dhammakaya Meditation practitioners convert precious stones into spheres
or Buddha statues and purify them with meditation power in order to turn them
to be wholesome. So, they can work in
compliance to the Holy-side.
You may have heard a
history about a queen who possessed a set of diamond jewellery and got
executed. That was due to the work of
evil Chakravartin. To conclude,
transcendroids (kayasiddhi) are subordinates of Chakravartin and Seven Precious,
and they dwell inside natural materials, especially the pure elements. Please do not question where they are
from. It will take longer time to
explain. That’s all for now. The transcendroids of the Holy-side assist
one to attain meditation experience easily and earn enough for livings and
sustenance. This is wealth in the
wholesome way.
Venerables.. this is the
reason why I had a natural jadeite carved into a Buddha statue to be enshrined
at my temple. The hardness of jadeite is
approximately 7.5 on the Mohs hardness scale, in comparison to the hardness of
diamond which is 10. Also, there are
Buddha statues carved from rock crystal which are naturally clear. So, we can have subordinate transcendroids
who can assist the Nurturer-Chakravartin and Seven Precious within our physical
human bodies who leads the team. It is
like someone who has many followers, so they can be helpful in term of wealth,
manpower and better meditation advancement.
This is to make it easy for you.
If you doubt why this is
possible, I would like to mention that the visualising of a clear crystal ball
or a crystal clear Buddha statue can foster meditation practitioners to still
and stop their minds better in the middle of seed element & essence of their
origins at ease. In addition, to embed a
Dhammakaya Body into a crystal ball, this will increase the opportunity for
meditation practitioners to still their minds within stillness; in the middle
of the middle; at the centre of centre of body; through the feeling within
feeling and the state of Dhamma experience within Dhamma experience, from the
physical body towards sublimity where Dhammakaya rests within.
– End of Lecture –
Source of Technical Terms:
https://wisdomlib.org
https://www.watnyanaves.net
https://en.wikipedia.org/wiki
https://www.gotoknow.org/posts/372397
The above lecture is available for download in A4, Letter and Tablet format as below.
