5 Mt. System of Individuated Gnosis

Notes - EARTHSTAR PROGRAM
As Utilized by the 5 Mt System of Miryai
In the Living Gods, Let the hallowed Light of Transcendent Truth be praised. Let the Sweet Mystery of Miryai awaken in the heart of hearts.

INTRODUCTION

The Fall Session is designed to understand useful concepts and practices from the Asian culture, especially the Shugendo tradition. A return to nature and her rhythms if an important part of this season.

The Shingon, Shugendo, Shinto, Tendai, Taoist, Pure Land and Soto and Rinzai Zen traditions are merged with the Gnosis, thru "Skillful means", in this 73 day study and practice program. Each 3 day period addresses one common theme, and five of these make up half a lunar moonth, or Fortnight.

During this EarthStar Season the emphasis is placed upon harmony with nature, immersion in its mystery, and exploration of the Japanese Sects, like Shugendo, that focus on the subconscious relationship between Mountain and man. Each of the five Fortnights begins with a feast and a ritual event that characterizes the element that rules that Fortnight. Less elaborate rituals are performed for the remaining elements in the next four days, followed by five days of literature and discussion, again assocciated with a repeat of the five element sequence observed in the first five day period, followed by the same sequence in a five day zazen style meditative period which ends the fortnight. Thiss lasst third of the forrtnight includes a fast on the 14th day and also one on the 15th day (if there is one). This general pattern is followed four more times with the exception of the last five mditative days of the season which are also observed as a fasting period.

With the onset of winter, the Earthstar season begins with its emphasis on the Zen-Shugendo Path. With its "earth" element nature, emphasis is put on the natural world - on Mother Nature and her two aspects: horticultural food production and the "wilderness" or wildness of untamed forest and mountain. The rational for focus on the natural world is to understand the natural part of ourselves that evolved up thru evolution, both mind and body, with a hope of differentiating such from the other more eternal part of ourselves that is not a product of evolution on this planet.

Particular emphasis is put on the Shugendo world view where the Transformational Realm, the Buddha world, manifests in nature - in mountain, cave and field. The traditional Shugendo view is that the "kami" (spirits) descend to the valleys in spring, manifest in the miracle of grain and vegetable growth, and then return to the mountain wilderness, to deep mysterious caves, till winter has ended. To walk in harmony with this movement, the Shugendo warrior follows this flow from field to cave and cave to field. Anciently the "kami spirits" were often worshipped at boulders near the foot of high mountains. This world view should be understood as the outer manifestation of the inner self, the True Self/Buddha Nature contrasted with the outer self, body and world and the movement from one to the other.

The Kami are not gods, they are the two sides of mother nature and the natural world: the life force animating crops, and the dormant life force of nature during winter months. These two sides of life also manifest as the outer conscious mind and the inner subconscious self. By understanding the two sides of outward nature, we can discern the two sides of our inward nature, our own natural selves - the conscious and subconscious. This is the womb world without and within. The Diamond world is different. It is Eternal. It is from somewhere else and did not arise from evolutionary fires on this planet over hundreds of millions of years. Our Diamond Self is our True Self that is discovered once we see clearly into the nature of our womb world self.

So in this Earthstar season, a clear understanding of ones own inate buddha nature or diamond nature (True Self) is sought thru first perceiving and then extrapolating ones natural conscious, subconscious and bodily awareness, leaving the Diamond Nature exposed and naked. This was attempted not just by spending time in nature, forest bathing, but thru very specific means during retreats.

Mountain retreats by ascetics were called "peaks" and happened in various seasons of the year, the main one being the fall peak. Therein one must unravel and understand the Mystery of the Womb World, of Mother Nature or the Five Dakinis of Nature, so that they can separate in themselves that which is of the womb world and that which is of the eternal world that abides and does not fluctuate. By discerning the natural body and mind, on can discern the diamond mind and world that preceded it. Thus the emphasis on finding ones Buddha nature whilst wandering in the wilderness of nature's manifestation. Self identification as the buddha/bhodhisattva Fudo that might occur while on wilderness retreat points to the fact that our true Diamond Self can be discovered once we aquatint ourselves with all aspects of our womb self. In this tradition the Fall Season, or Fall Peak is the time for particular emphasis on such practices. The Fall Peak lasts 73 days (beginning the 16th new fortnight after Mar 20, around October 25 when frosts descend).

The separating of the two natures, womb and diamond, is understood as five stages, and as ten levels. the 5 stages in SHugendo are represented by the five stages of ascent into the Okunoin Cave.

The Five Ranks or Positions of Dongshan:

1. The Apparent Within the Real (Shochuhen)

At the beginning of the night’s third watch (midnight), before there is moonlight, don’t be surprised to meet yet not recognizewhat is surely a familiar face from the past.

2. The Real Within the Apparent (Henchusho)

An old crone, having just awakened, comes upon an ancient mirror; that which is clearly reflected in front of her face is none other than her own likeness. Don’t lose sight of your face again and go chasing your shadow.

3. Coming From Within the Real (Shochurai)

Amidst nothingness is a road far from the dust. If you are simply able to avoid the reigning monarch’s personal name, then you will surpass the eloquence of former dynasties.

4. Arriving in Both (Kenchushi)

(Going Within Together ) Two swords crossed, neither permitting retreat: dexterously wielded, like a lotus amidst fire. Similarly, there is a natural determination to ascend the heavens.

5. Attainment in Both/Unity Attained (Kenchuto)

Fallin into neither existence nor nonexistence, who dares harmonize? People fully desire to exit the constant flux; but after bending and fitting, in the end still return to sit in the warmth of the coals.

The tend stages one goes thru as they separate their womb from diamong being are as follows:

    Hell
    Hunger
    Animality
    Anger
    Humanity
    Rapture
    An Intermission – reviewing the lower 6 paths
    Learning
    Realisation
    Bodhisattva
    Buddhahood

These stages were once symbolically acted out in traditional Shugendo mountain retreats by the following events: (see The Cave and The Womb World)

Hell - The Hell Rite. on the first night of a mountain retreat the initiate takes a small round stick and hits themselves and convinces themselves of their ability to realize buddhahood in this very body. Also being hung upside down over a cliff by ropes.
Hunger - The Rite of hungry ghosts is confession. The initiate confesses their sins in a secret room to the head of the group.
Animality - the Rite of Beasts is the weighing of sin. The leader ties up the initiate and lifts them up to weigh their misdeeds.
Anger - The Rite of Devils is the going without water punishment.
Humanity - The Human Rite is the use of water. The leader sprinkles drops of water on the initiate with a thin stick.
Rapture - The Rite of Heaven and the Asuras is wrestling and dancing. Initiates engage in this.
Learning - The Disciples Rite is a dance celebrating longevity.
Realization - the Rite of self enlightened buddha consists of collecting sticks, giving them to the leader. A fire ritual is performed with the twigs.
Bodhisattva - the Bodhisattva Rite entails abstinence from grain for 7 days.
Buddhahood - The Buddha Rite is the consecration ritual entailing pillar erection signifying their becoming a buddha in this very body.

These traditional Shugendo events are re-enacted in the 5 Mt tradition with the following variations:

    Hell - The Hell Rite. on the first night of a mountain retreat the initiate takes a small round stick and hits themselves and convinces themselves of their ability to realize buddhahood in this very body.

    Hunger - The Rite of hungry ghosts is confession. The initiate confesses their sins in a secret room to the head of the group.

    Animality - the Rite of Beasts is the weighing of sin. The leader ties up the initiate and lifts them up to weigh their misdeeds.

    Anger - The Rite of Devils is the going without water punishment.

    Humanity - The Human Rite is the use of water. The leader sprinkles drops of water on the initiate with a thin stick.

    Rapture - The Rite of Heaven and the Asuras is wrestling and dancing. Initiates engage in this.

    Learning - The Disciples Rite is a dance celebrating longevity.

    Realization - the Rite of self enlightened buddha consists of collecting sticks, giving them to the leader. A fire ritual is performed with the twigs.

    Bodhisattva - the Bodhisattva Rite entails abstinence from grain for 7 days.

   Buddhahood - The Buddha Rite is the consecration ritual entailing pillar erection signifying their becoming a buddha in this very body.

THE TEN WORLDS- Ichinen Sanzen -

"The lowest of the ten worlds is Hell, a state in which we feel uncontrollable anger and suffering and can't imagine anything beyond our own suffering.

    The world of Hunger is characterized by constant craving and a feeling of never being fully satisfied. More food! More money! More power! More stuff! It’s the state in which our desires rule us.
    Animality is the world in which one acts instinctively without reason without considering the effects our actions have on us or on anyone else.
    In the world of Anger we feel superior to other people, raging and blaming others for what happens to us.
    In the world of Humanity we feel calm and composed, and can go about our lives based on reason.
    The world of Rapture is the feeling of a dream come true. A goal achieved, a desire fulfilled. He loves me! She loves me! I got the job! I won the lottery!
    In the world of Learning we absorb and profit from the accumulated knowledge that other people have handed down.
    Realization is the world in which we come to some understanding about the nature of reality through our direct experiences.
    The world of Bodhisattva is exemplified by compassion. In this world we naturally focus on helping other people. Feeding the hungry, easing someone else’s suffering, comforting a friend are all examples of a Bodhisattva life condition.
   Finally there is the world of enlightenment or Buddhahood, the perfect fusion of subjective wisdom and objective reality. In this state our happiness is not dependent on outside events or circumstances. Buddhahood is a state of unshakable joy, freedom, compassion and understanding that comes from within. " - https://nstny.org/the-ten-worlds

Notes:

   Green/Blue = East, Green (compound color), Spring, Wood, Meditation
    Red = South, Scarlet (compound color), Summer, Fire, Zeal
    White = West, Crimson (compound color), Autumn, Wind, Faith
    Black = North, Purple (compound color), Winter, Water, Wisdom
    Yellow = Center, Brown (compound color), Earth, Memory

https://www.ancientdragon.org/dogens-approach-to-training-in-eihei-koroku/

http://www.firethroatpress.com/wp-content/files_mf/dogenandthefiveranks63.pdf

1.The Personal within the Universal: At this level the Universal, ones Original Nature, dawns within the Personal. A new way of living in the world is unveiled, one grounded in experiential certainty, observation, and inquiry. 2.The Universal within the Personal: Here the Universal is the dominant sphere acting as a container for the thoughts, feelings, and aspirations of the Personal.3.Coming from within the Universal: The inconceivable mind comes compellingly to the forefront introducing, the new world of unity of the Personal and Universal. The Universal is reflected within the Personal.4.Arriving within the Personal: Within this rank, the Universal and Personal beneficially interact, refining the attributes of the Personal. Each phenomenon’s unique expression of the Universal is intimately perceived.5.Attainment in both the Personal and Universal: Unity of the Personal and Universal is attained, so that they respond in unobstructed harmony to each other and with the world at large.

https://web.archive.org/web/20120330170439/http://www.kaihan.com/fives.htm

Keiso dokuzui
The Five, Ranks of The Apparent and the Real:
The Orally Transmitted Secret Teachings
of the [Monk] Who Lived on Mount To

We do not know by whom the Jeweled-mirror Samadhi was composed. From Sekito Osho, Yakusan Osho, and Ungan Osho, it was transmitted from master to master and handed down within the secret room. Never have [its teachings] been willingly disclosed until now. After it had been transmitted to Tozan Osho, he made clear the gradations of the Five Ranks within it, and composed a verse for each rank, in order to bring out the main principle of Buddhism. Surely the Five Ranks is a torch on the midnight road, a ferry boat at the riverside when one has lost one's way!

But alas! The Zen gardens of recent times are desolate and barren. "Directly-pointing-to-the-ultimate" Zen is regarded as nothing but benightedness and foolishness; and that supreme treasure of the Mahayana, the Jeweled Mirror Samadhi's Five Ranks of the Apparent and the Real, is considered to be only the old and broken vessel of an antiquated house. No one pays any attention to it. [Today's students] are like blind men who have thrown away their staffs, calling them useless baggage. Of themselves they stumble and fall into the mud of heterodox views and cannot get out until death overtakes them. They never know that the Five Ranks is the ship that carries them across the poisonous sea surrounding the rank o f the Real, the precious wheel that demolishes the impregnable prison-house of the two voids. They do not know the important road of progressive practice; they are not versed in the secret meaning within this teaching. Therefore they sink into the stagnant water of sravaka-hood or pratyeka-buddhahood. They fall into the black pit of withered sprouts and decayed seeds. Even the hand of Buddha would find it difficult to save them.

That into which I was initiated forty years ago in the room of Shoju I shall now dispense as the alms giving of Dharma. When I find a superior person who is studying the true and profound teaching and has experienced the Great Death, I shall give this secret transmission to him, since it was not designed for men of medium and lesser ability. Take heed and do not treat it lightly!

How vast is the expanse of the sea of the doctrine, how manifold are the gates of the teaching! Among these, to be sure, are a number of doctrines and orally transmitted secret teachings, yet never have I seen anything to equal the perversion of the Five Ranks, the carping criticism, the tortuous explanations, the adding of branch to branch, the piling up of entanglement upon entanglement. The truth is that the teachers who are guilty of this do not know for what principle the Five Ranks was instituted. Hence they confuse and bewilder their students to the point that even a Sariputra or an Ananda would find it difficult to judge correctly.

Or, could it be that our patriarchs delivered themselves of these absurdi ties in order to harass their posterity unnecessarily? For a long time I wondered about this. But, when I came to enter the room of Shoju, the rhinoceros of my previous doubt suddenly fell down dead... Do not look with suspicion upon the Five Ranks, saying that it is not the directly transmitted oral teaching of the Tozan line. You should know that it was only after he had completed his investigation of Tozan's Verses that Shoju gave his acknowledgment to the Five Ranks

After I had entered Shoju's room and received transmission from him, I was quite was satisfied. But, though I was satisfied, I still regretted that all teachers had not yet clearly explained the meaning of " the reciprocal interpenetration of the Apparent and the Real." They seemed to have discarded the words "reciprocal interpenetration," and to pay no attention whatsoever to them. Thereupon the rhinoceros of doubt once more raised its head.

In the summer of the first year of the Kan'en era (1748-1751), in the midst of my meditation, suddenly the mystery of "the reciprocal interpenetration of the Apparent and the Real " became perfectly clear. It was just like looking at the palm of my own hand. The rhinoceros of doubt instantly fell down dead, and I could scarcely bear the joy of it. Though I wished to hand it on to others, I was ashamed to squeeze out my old woman's stinking milk and soil the monk's mouths with it.

All of you who wish to plumb this deep source must make the investigation in secret with your entire body. My own toil has extended over these thirty years. Do not take this to be an easy task! Even if you should happen to break up the family and scatter the household, do not consider this enough. You must vow to pass through seven, or eight, or even nine thickets of brambles. And, when you have passed through the thickets of brambles, still do not consider this to be enough. Vow to investigate the secret teachings of the Five Ranks to the end.

For the past eight or nine years or more, I have been trying to incite all of you who boil your daily gruel over the same fire with me to study this great matter thoroughly, but more often than not you have taken it to be the doctrine of another house, and remained indifferent to it. Only a few among you have attained understanding of it. How deeply this grieves me! Have you never heard: " The Gates of Dharma are manifold; I vow to enter them all?" How much the more should this be true for the main principle of Buddhism and the essential road of sanzen!

Shoju Rojin has said: "In order to provide a means wher eby students might directly experience the Four Wisdom's, the patriarchs, in their compassion and with their skill in devising expedients, first instituted the Five Ranks." What are the so-called Four Wisdom's? They are the Great Perfect Mirror Wisdom, the Universal Nature Wisdom, the Marvelous Observing Wisdom, and the Perfecting-of-Action Wisdom.

Followers of the Way, even though you may have pursued your studies in the Threefold Learning continuously through many kalpas, if you have not directly experienced the Four Wisdoms, you are not permitted to call yourselves true sons of Buddha.

Followers of the way, if your investigation has been correct and complete, at the moment you smash open the dark cave of the eighth or Alaya consciousness, the precious light of the Great Perfect Mirror Wisdom instantly shines forth. But, strange to say, the light of the Great Perfect Mirror Wisdom is black like lacquer. This is what is called the rank of " The Apparent within the Real."

Having attained the Great Perfect Mirror Wisdom, you now enter the rank of "The Real within the Apparent." When you have accomplished your long practice of the jeweled-mirror Samadhi, you directly realize the Universal Nature Wisdom and for the first time enter the state of the unobstructed inter-penetration of Noumenon and phenomena.

But the disciple must not be satisfied here. He himself must enter into intimate acquaintance with the rank of " The Coming from within the Real." After that, by depending upon the rank of " The Arrival at Mutual Integration," he will completely prove the Marvelous Observing Wisdom and the Perfecting-of-Action Wisdom. At last he reaches the rank of " Unity Attained," and, after all, comes back to sit among the coals and ashes."

Do you know why? Pure gold that has gone through a thousand smeltings does not become ore a second time. My only fear is that a little gain will suffice you. How priceless is the merit gained through the step-by-step practice of the Five Ranks of the Apparent and the Real! By this practice you not only attain the Four Wisdoms, but you personally prove that the Three Bodies also are wholly embraced within your own body. Have you not read in the Daijo shogongyo ron: "When the eight consciousnesses are inverted, the Four Wisdoms are produced; when the Four Wisdoms are bound together, the Three Bodies are perfected?" Therefore Sokei Daishi composed this verse:

    "Your own nature is provided
    With the Three Bodies;
    When its brightness is manifested,
    The Four Wisdoms are attained."

He also said: "The pure Dharmakaya is your nature; the perfect Sambhogakaya is your wisdom; the myriad Nirmanakayas are your activities."

TOZAN RYOKAI'S VERSES ON THE FIVE RANKS

    The Apparent within the Real:
    In the third watch of the night
    Before the moon appears,
    No wonder when we meet
    There is no recognition!
    Still cherished in my heart
    Is the beauty of earlier days.

The rank of "The Apparent within the Real" denotes the rank of the Absolute, the rank in which one experiences the Great Death, shouts "KA!" sees Tao, and enters into the Principle. When the true practitioner, filled with power from his secret study, meritorious achievements, and hidden practices, suddenly bursts through into this rank, " the empty sky vanishes and the iron mountain crumbles." "Above, there is not a tile to cover his head; below, there is not an inch of ground for him to stand on." The delusive passions are non-existent, enlightenment is non-existent, Samsara is non-existent, Nirvana is non-existent. This is the state of total empty solidity, without sound and without odor, like a bottomless clear pool. It is as if every fleck of cloud had been wiped from the vast sky.

Too often the disciple, considering that his attainment of this rank is the end of the Great Matter and his discernment of the Buddha-way complete, clings to it to the death and will not let go of it. Such as this is called it stagnant water " Zen; such a man is called " an evil spirit who keeps watch over the corpse in the coffin." Even though he remains absorbed in this state for thirty or forty years, he will never get out of the cave of the self-complacency and inferior fruits of pratyeka-buddhahood. Therefore it is said: "He whose activity does not leave this rank sinks into the poisonous sea." He is the man whom Buddha called " the fool who gets his realization in the rank of the Real."

Therefore, though as long as he remains in this hiding place of quietude, passivity and vacantness, inside and outside are transparent and his understanding perfectly clear, the moment the bright insight [he has thus far gained through his practice] comes into contact with differentiation's defiling conditions of turmoil and confusion, agitation and vexation, love and hate, he will find himself utterly helpless before them, and all the miseries of existence will press in upon him. It was in order to save him from this serious illness that the rank of " The Real within the Apparent " was established as an expedient.

    The Real within the Apparent:
    A sleepy-eyed grandam
    Encounters herself in an old mirror.
    Clearly she sees a face,
    But it doesn't resemble her at all.
    Too bad, with a muddled head,
    She tries to recognize her reflection!

If the disciple had remained in the rank of "The Apparent within the Real," his judgment would always have been vacillating and his view prejudiced. Therefore, the bodhisattva of superior capacity invariably leads his daily life in the realm of the [six] dusts, the realm of all kinds of ever-changing differentiation. All the myriad phenomena before his eyes-the old and the young, the honorable and the base, halls and pavilions, verandahs and corridors, plants and trees, mountains and rivers-he regards as his own original, true, and pure aspect. It is just like looking into a bright mirror and seeing his own face in it. If he continues for a long time to observe everything everywhere with this radiant insight, all appearances of themselves become the jeweled mirror of his own house, and he becomes the jeweled mirror of their houses as well. Eihei has said: "The experiencing of the manifold dharmas through using oneself is delusion; the experiencing of oneself through the coming of the manifold dharmas is satori." This is just what I have been saying. This is the state of " mind and body discarded, discarded mind and body." It is like two mirrors mutually reflecting one another without even the shadow of an image between. Mind and the objects of mind are one and the same; things and oneself are not two. " A white horse enters the reed flowers snow is piled up in a silver bowl."

This is what is known as the jeweled-mirror Samadhi. This is what the Nirvana Sutra is speaking about when i t says: " The Tathagata sees the Buddha-nature with his own eyes." When you have entered this samadhi, " though you push the great white ox, he does not go away"; the Universal Nature Wisdom manifests itself before your very eyes. This is what is meant by the expressions, "There exists only one Vehicle," "the Middle Path," " the True Form," " the Supreme Truth."

But, if the student, having reached this state, were to be satisfied with it, then, as before, he would be living in the deep pit of " fixation in a lesser rank of bodhisattvahood." Why is this so? Because he is neither conversant with the deportment of the bodhisattva, nor does he understand the causal conditions for a Buddha-land. Although he has a clear understanding of the Universal and True Wisdom, he cannot cause to shine forth the Marvelous Wisdom that comprehends the unobstructed interpenetration of the manifold dharmas. The patriarchs, in order to save him from this calamity, have provided the rank of "The Coming from within the Real."

    The Coming from within the Real:
    Within nothingness there is a path
    Leading away from the dusts of the world.
    Even if you observe the taboo
    On the present emperor's name,
    You will surpass that eloquent one of yore
    Who silenced every tongue.

In this rank, the Mahayana bodhisattva does not remain in the state of attainment that he has realized, but from the midst of the sea of effortlessness he lets his great uncaused compassion shine forth. Standing upon the four pure and great Universal Vows, he lashes forward the Dharma-wheel of " seeking Bodhi above and saving sentient beings below." This is the so-called "coming-from within the going-to, the going-to within the coming-from." Moreover, he must know the moment of [the meeting of] the paired opposites, brightness and darkness. Therefore the rank of " The Arrival at Mutual Integration " has been set up.

    The Arrival at Mutual Integration:
    When two blades cross points,
    There's no need to withdraw.
    The master swordsman
    Is like the lotus blooming in the fire.
    Such a man has in and of himself
    A heaven-soaring spirit.

In this rank, the bodhisattva of indomitable spirit turns the Dharma-wheel of the non-duality of brightness and darkness. He stands in the midst of the filth of the world, "his head covered with dust and his face streaked with dirt." He moves through the confusion of sound and sensual pleasure, buffeted this way and buffeted that. He is like the fire-blooming lotus, that, on encountering the f lames, becomes still brighter in color and purer in fragrance. " He enters the market place with empty hands," yet others receive benefit from him. This is what is called to be on the road, yet not to have left the house; to have left the house, yet not to be on the road." Is he an ordinary man? Is he a sage? The evil ones and the heretics cannot discern him. Even the buddhas and the patriarchs cannot lay their hands upon him. Were anyone to try to indicate his mind, [it would be no more there than] the horns of a rabbit or the hairs of a tortoise that have gone beyond the farthest mountain.

Still, he must not consider this state to be his final resting-place. Therefore it is said, "Such a man has in and of himself a heaven-soaring spirit." What must he do in the end? He must know that there is one more rank, the rank of " Unity Attained."

    Unity Attained:
    Who dares to equal him
    Who falls into neither being nor non-being!
    All men want to leave
    The current of ordinary life,
    But he, after all, comes back
    To sit among the coals and ashes.

The Master's verse-comment says:

    How many times has Tokuun, the idle old gimlet,
    Not come down from the Marvelous Peak!
    He hires foolish wise men to bring snow,
    And he and they together fill up the well.

The student who wishes to pass through Tozan's rank of " Unity Attained " should first study this verse.

It is of the utmost importance to study and pass through the Five Ranks, to attain penetrating insight into them, and to be totally without fixation or hesitation. But, though your own personal study of the Five Ranks comes to an end, the Buddha-way stretches endlessly and there are no tarrying places on it. The Gates of Dharma are manifold.

EIGHTEEN-METHODS PRACTICE OF SHINGON
Sequenced with the 73 Day Earthstar Season

71 points, pluse Goma, plus 2 preparatory = 74

Procedural Sequence for the Eighteen-Methods Practice(Juhachidonenju shidai)The following outline of the Eighteen Methods sequence is that used by con-temporary priests in the Sanboin-ryu, in which Nyoirin Kannon functions as theprincipal deity (see Ozawa 1962: Juhachido, and Takai 1953: 109-216). Amongthe prototypes for the contemporary rite, the most influential manual is the Sho-nyoirin Kanjizai bosatsu nenju shidaiby Gengo(914-995). Gengo’s manual is in turn based on the Juhachi geiin,Juhachidonenju shidai, and Juhachidokubi shidai, allof which are attributed to Kukai.The symbol “ ” indicates a procedure included in the traditional list of eight-een procedures traced to the Juhachi geiin. The symbol “ ” indicates a sectionincluded in the “six practices” (rokuho).Various ritual purifications precede the formal entrance to the hall.

SECTION ONE: PROCEDURE FOR ADORNING THE PRACTITIONER

1.Enter the Sanctuary

2.Universal Prostration [to all Tathagatas]

3.Sit Down

4.Separate the Implements

5.Universal Prostration (as above)

6.Rub Powdered Incense (Powdered incense is rubbedon the hands and arms, and then across the chest,anointing the five-part dharma-body.)

7.Contemplate the Three Mysteries (This contem-plation uses the “um” syllable to purify body,speech, and mind.)The following five procedures constitute thegoshin bo, or bodily purification and pro-tection.

8.Purify the Three Karmic Actions (body, speech,mind)

9.Buddha Family Assembly

10.Lotus Family Assembly

11.Vajra Family Assembly

12.Don Armor and Protect the Body

SECTION TWO: THE VOWS OF SAMANTABHADRA

13.Empower the Perfumed Water (ambrosia)

14.Empower the Implements

15.Contemplate the Character “ran”

16.Purify the Earth

17.Contemplate the Buddhas

18.Arouse the Vajra

19.Universal Prostration

20.Declaration of Intent

21.Sutra Offerings to Divine Spirits

22.Five Repentances (Samantabhadra’s vows)Purify the Three Karmic Actions (as above)Universal Prostration (as above)

23.Give rise to the Mind of Awakening (Bodhicitta)

24.Three Samaya Precepts

25.Recite the Vows

26.Five Great Vows (to save all beings, to cultivateall merits and wisdoms, to awaken to all thedharma-gates, to serve all tathagatas, and to real-ize unexcelled awakening)

27.Universal Offering

SECTION THREE: PROCEDURE FOR BINDING THE [SACRED] REALM

28.Great Vajra Wheel

29.Bind the Earth (also called the Vajra Pillar)

30.() Bind the Perimeter, or the Vajra Wall

SECTION FOUR: PROCEDURE FOR ADORNING THE SANCTUARY

31.Contemplate the Sanctuary

32.Universal Offerings of the Great Sky-Repository

33.Small Vajra Wheel

SECTION FIVE: PROCEDURE FOR INVITING [THE DEITIES INTO THESANCTUARY]

34.Send Forth the Jeweled Vehicle

35.Invite the Deities to Ascend the Vehicle and Rideto the Sanctuary

36.Welcome the Deities

37.Four Syllable Mantra

38.Clap Hands (in welcome)

SECTION SIX: PROCEDURE FOR BINDING AND PROTECTING [THESANCTUARY]

39.Invoke the Horse-headed Wisdom King

40.() Sky Net (or Vajra Net)

41.Vajra Fire

42.Great Samaya [Assembly]

SECTION SEVEN: PROCEDURE FOR MAKING OFFERINGS

43.Offer Pure Water

44.Offer Lotus Seats

45.Offer the [Five Pronged] Vajra and Bell

46.Five Offerings (powdered incense, garland, burntincense, food and drink, light)

47.Eulogy of the Four Wisdoms (accompanied byclapping)

48.Eulogy to the Principal Deity

49.Offer the Great Wish-fulfilling Gem (or Univer-sal Offerings)

50.Worship the Buddhas’ [Names]

SECTION EIGHT: PROCEDURE FOR INVOCATION

51.Interpenetration of Self [and Deity]

52.() Empowerment of the Principal Deity

53.Formal Invocation

54.Empowerment of the Principal Deity (as above, 52)

55.Syllable Wheel Contemplation

56.Empowerment of the Principal Deity (as above, 52)

57.Dispersed Invocations

GOMA insertion!!

SECTION NINE: LATTER OFFERINGS

58.Five Offerings (as above, 46)

59.Offer Pure Water (as above, 43)

60.Latter Offering of Bell and Vajra (as above, 45)

61.Eulogy (as above, 47)

62.Universal Offering with the Verses of the ThreeStrengths (as above, 27)

63.Worship the Buddhas’ [Names] (as above, 50)

64.Dedication of Merits

65.Five Repentances and Vows of a Sincere Mind

66.Release the Realm, consisting of the followingfive segments, in the reverse of their order above:Great Samaya [Assembly] (as above, 42)Vajra Fire (as above, 41)Sky Net (as above, 40)Horse-headed Wisdom King (as above, 39)Vajra Wall (as above, 30)

67. Send Off [the Principal Deity and His Assembly]

68.Three-fold Samaya

69.Don Armor and Protect the Body (as above, 12)

70.Universal Prostration

71.Leave the Sanctuary

Three Treasures

I take refuge in the Buddha
I take refuge in the Dharma
I take refuge in the Sangha

The Three Pure Precepts

Not Creating Evil
Practicing Good
Actualizing Good For Others
The Ten Grave Precepts

Affirm life; Do not kill
Be giving; Do not steal
Honor the body; Do not misuse sexuality
Manifest truth; Do not lie
Proceed clearly; Do not cloud the mind
See the perfection; Do not speak of others errors and faults
Realize self and other as one; Do not elevate the self and blame others
Give generously; Do not be withholding
Actualize harmony; Do not be angry
Experience the intimacy of things; Do not defile the Three Treasures

Shingon Buddhism, there are ten “precepts” followers are encouraged to follow called the j?zenkai (???):

    I will not harm life.
    I will not steal.
    I will not commit adultery.
    I will not tell a lie.
    I will not exaggerate or gossip.
    I will not speak abusively.
    I will not equivocate.
    I will not be greedy.
    I will not be hateful.
    I will not lose sight of the Truth.

K?kai wrote his greatest work, The Ten Stages of the Development of Mind, in 830, followed by a simplified summary, The Precious Key to the Secret Treasury, soon afterward. In these books, he explained the ten stages of the mind of a Buddhist monk engaged in ascetic practices. The first stage is a mind which acts on instinct like a ram. The second stage is a mind that starts to think others, and to make offerings. The third stage is the mind of child or a calf that follows its mother. The fourth stage is a mind that can recognize physical and spiritual being, but still denies its own spiritual self. The fifth stage is a mind that recognizes the infinity of all things, eliminates ignorance and longs for Nirvana. The sixth stage is a mind that wants to take away peoples’ suffering and give them joy. The seventh stage is a mind that is the negation of all passing, coming and going, that meditates only on vanity and the void. The eighth stage is a mind that recognizes that all things are pure, the object and subject of the recognition were harmonized. The ninth stage is a mind that, like water, has no fixed boundaries, and is only rippled on the surface by a breeze. Similarly, the world of enlightenment has also no clear edge. The tenth stage is the state of realizing the height of the void (sunya, empty) and the Buddhahood; spiritual enlightenment.

http://townsendgroups.berkeley.edu/sites/default/files/sharf-thinking_through_shingon_ritual.pdf
https://web.archive.org/web/20150322041156/http://www.bdk.or.jp/pdf/bdk/digitaldl/dBET_ShingonTexts_2004.pdf
https://web.archive.org/web/20140125214858/http://archiv.ub.uni-heidelberg.de/ojs/index.php/jiabs/article/viewFile/8710/2617

18 ceremonies +1 +4 ziwanehs =23 + goma fire rite = 24 +3 mysteries

Internalizing the twofold oneness and mystery. Third principle arising from their union and the Golden Elixir. Awareness of inward energies, breath flow = chi movement within. Tao like water, yielding but strong. Living in the flow, adaptability. Taijuto Shuo Diagram.

How priceless is the merit gained through the step-by-step practice of the Five Ranks of the Apparent and the Real! Tozan Osho of Mt To

The Shingon, Shugendo, Shinto, Tendai, Taoist, Pure Land and Soto and Rinzai Zen traditions are merged with the Gnosis, thru "Skillful means", in this 72 day study and practice program. Each 5 day period addresses one common theme, and 3 of these make up half a lunar moonth, or Fortnight. There are five Fortnights in this Season. The Season, and its first fortnite, can start on either a new or full moon, (depending on when the previous season ends). There is a 30th lunar month day, or a 15th day of the waning moon fortnite, only about half the time. It is simply ignored when the upcoming new moon cuts the lunar month short.

With the onset of winter, the Earthstar season begins with its emphasis on the Zen-Shugendo Path. With its "earth" element nature, emphasis is put on the natural world - on Mother Nature and her two aspects: horticultural food production and the "wilderness" or "Fudo" wildness of untamed forest and mountain. The rational for focus on the natural world is to understand the natural part of ourselves that evolved up thru evolution, both mind and body, with a hope of differentiating such from the other more eternal part of ourselves that is not a product of evolution on this planet.

Mountain retreats by ascetics were called "peaks" and happened in various seasons of the year, the main one being the fall peak. Therein one must unravel and understand the Mystery of the Womb World, of Mother Nature or the Five Dakinis of Nature, so that they can separate in themselves that which is of the womb world and that which is of the eternal world that abides and does not fluctuate. By discerning the natural body and mind, on can discern the diamond mind and world that preceded it. Thus the emphasis on finding ones Buddha nature whilst wandering in the wilderness of nature's manifestation. Self identification as the buddha/bhodhisattva Fudo that might occur while on wilderness retreat points to the fact that our true Diamond Self can be discovered once we aquatint ourselves with all aspects of our womb self. In this tradition the Fall Season, or Fall Peak is the time for particular emphasis on such practices. This Fall Peak lasts 72 days (beginning the 16th new fortnight after Mar 20, around October 25 when frosts descend).

The separating of the two natures, womb and diamond, is understood as five stages, and as ten levels. the 5 stages in Shugendo are represented by the five stages of ascent into the Okunoin Cave.

The Five Ranks or Positions of Dongshan:

1. The Apparent Within the Real (Shochuhen)

At the beginning of the night’s third watch (midnight), before there is moonlight, don’t be surprised to meet yet not recognizewhat is surely a familiar face from the past.

2. The Real Within the Apparent (Henchusho)

An old crone, having just awakened, comes upon an ancient mirror; that which is clearly reflected in front of her face is none other than her own likeness. Don’t lose sight of your face again and go chasing your shadow.

3. Coming From Within the Real (Shochurai)

Amidst nothingness is a road far from the dust. If you are simply able to avoid the reigning monarch’s personal name, then you will surpass the eloquence of former dynasties.

4. Arriving in Both (Kenchushi)

(Going Within Together ) Two swords crossed, neither permitting retreat: dexterously wielded, like a lotus amidst fire. Similarly, there is a natural determination to ascend the heavens.

5. Attainment in Both/Unity Attained (Kenchuto)

Fallin into neither existence nor nonexistence, who dares harmonize? People fully desire to exit the constant flux; but after bending and fitting, in the end still return to sit in the warmth of the coals.

The ten stages one goes thru as they separate their womb from diamong being are as follows:

Hell
Hunger
Animality
Anger
Humanity
Rapture
An Intermission – reviewing the lower 6 paths
Learning
Realisation
Bodhisattva
Buddhahood

These stages were once symbolically acted out in traditional Shugendo mountain retreats by the following events: (see The Cave and The Womb World)

Hell - The Hell Rite. on the first night of a mountain retreat the initiate takes a small round stick and hits themselves and convinces themselves of their ability to realize buddhahood in this very body. Also being hung upside down over a cliff by ropes.
Hunger - The Rite of hungry ghosts is confession. The initiate confesses their sins in a secret room to the head of the group.
Animality - the Rite of Beasts is the weighing of sin. The leader ties up the initiate and lifts them up to weigh their misdeeds.
Anger - The Rite of Devils is the going without water punishment.
Humanity - The Human Rite is the use of water. The leader sprinkles drops of water on the initiate with a thin stick.
Rapture - The Rite of Heaven and the Asuras is wrestling and dancing. Initiates engage in this.
Learning - The Disciples Rite is a dance celebrating longevity.
Realization - the Rite of self enlightened buddha consists of collecting sticks, giving them to the leader. A fire ritual is performed with the twigs.
Bodhisattva - the Bodhisattva Rite entails abstinence from grain for 7 days.
Buddhahood - The Buddha Rite is the consecration ritual entailing pillar erection signifying their becoming a buddha in this very body.

These traditional Shugendo events are re-enacted in the 5 Mt tradition with variations:

THE TEN WORLDS- Ichinen Sanzen -

"The lowest of the ten worlds is Hell, a state in which we feel uncontrollable anger and suffering and can't imagine anything beyond our own suffering.

(This program is not traditional Zen or Buddhist, but does incorporate some of the terminology and teachings from both intermingled with various Manichaean and Gnostic terms and teachings. The precedent for this Skillful Means hybridizing of Gnostic Teachings with other traditions was first set by the Gnostic prophet Mani in the third century. Under His auspice the Manichaean faith presented its core values and messages under various guises, the Buddhist one especially in the east. This buddhistization influenced the Shingon zen tradition of Japan, among others.)

SEASONAL PURPOSE on 3 LEVELS

Problem/Avoidances	Beginning Level	Intermediate Level	Advanced Level
Earthstar: Lack of awareness, ignorance, unconsious behavior. Disrespect and disregard of others. Drug or alcohol dependence. Social media addiction. Influenced by propoganda and advertizing. Nervousness, restlessness.	Awareness of surrounding, mindfulness, observant conscious awareness.	Mental awareness, observant of mental workings, meditation, Zazen	Satori, enlightenment, transcendant thought, profound insights. Security, safety, continuity. Content.

Sucess during this five fortnite season can be measured in an increased ability to retain a calm mind during stress and crisis, increased ability to relax and manage stress without alcohol or drugs, and enhanced awareness of self, others and the enviroment. Long term, multi year measurements of sucess should be seen as increasing sustainable inner peace thru lifes tumults and changes, an ever increasing oneness and appreciation for nature, for simplicity, for quiet and for peace. Centered, mature, and consistant controlled emotions. The continued evolvement and maintenance of shelters, safe and secure areas. The symbol of this tranquility is the Cloud Hall (Meditation Hall) and the Zuton (meditation cushion).

SEASONAL OVERVIEW

ABSTRACT: The value of the Earth Path is a reconnection with the natural order and with the natural state of our original nature and mind. overarching theme of the Season: Restoration of oneness with the Natural World as seen thru the eyes of Dogen. Reconnecting to one's True Buddha Nature and interacting with others on that same enlightened level.

GOAL: The specific goal is Satori and Nirvana. Fudo consciousness.
PROBLEM: The dearth of awareness and enlightenment. Not being fully alert and present, living unawake.
REASON: The reason being our disconnect with our true buddha nature. Lulled to sleep by unnatural routines and habits.
HISTORY: The Shugendo movement in Japan.
REMEDY: The proposed solution is gaining awareness thru zazen, Neidan meditation, and forest encampments.

METHODOLOGY: The approach offered

RYTHYMN: The 72 day practice schedule - 5 & 15 day periods:
APPROACH: Farm Collective/Family/Isolated individual
EXAMPLES: The historical figures that exemplify like Enno and Dogen.
RECORDS: The writings that are helpful. Taoist Neidan texts, Bodhidharma, Dogen writings.
WEEDING: The recognition and avoidance of pitfalls found in history and texts. Avoiding over ritualization of every facet of life and over focus on the present.
PROCEDURE: The specific plan per fortnight

CONCLUSION: The concluding evaluation of progress made

INSIGHTS: Notes for future attempts
PARADOX: The enigmas of this facet and formula of transcendance. The burden of ever tradition and over regulation.
WARNINGS: Avoiding self delusion.
ENDING: The closure of the period, giving away merit, owning change, fortnight fast, reset/reboot. Biga fasting.

Preface

The five divisions—Shinto/Shang, Neidan, Chan/Bodhidharma/Baizhang, Shugendo/Shingon/Tendai, and Pure Land/Rinzai/Soto—span ancient East Asian animistic, Taoist, and Buddhist traditions, each with three historical movements rooted in verifiable histories and practices. Evolving from preBuddhist shamanism to medieval Zen, they emphasize innerouter unity through rituals like fire ceremonies, meditations like zazen, and farming as spiritual practice, reflecting a shared pursuit of transformation and awareness. Despite distinct trajectories, they converge on harmonizing personal and universal essence, though challenges like historical dating, cultural synthesis, and modern relevance persist.

Outro

These fifteen expressions share strengths in unifying inner and outer worlds through transformative practices—rituals, meditations, farming—rooted in nature’s essence, offering paths to awareness via personaluniversal harmony. Shang/Shinto’s antiquity lacks precise records; Neidan’s historicity of Lao Tzu is questioned; Chan’s Bodhidharma is semimythical; Shugendo’s syncretism resists definition; Pure Land’s simplicity risks passivity. Yet, their diverse approaches—from animism to Zen—collectively deepen human connection to the universal.

Contrasts of various Paths and Seasonal Focus

Peace to all....