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NS1.27.6.11 – TUESDAY DECEMBER 23 2014

24 December 2014


KIN 159





Josei Toda never traveled outside of Japan, but he was acutely aware that the ideas and aims he was espousing were applicable on a global scale: indeed, they were framed with a worldwide vision, and it was integral to Toda’s plans that they would ultimately spread to the entire world. This project he entrusted to his successor, Daisaku Ikeda, and the youth members of the Soka Gakkai.

This was something he explicitly stated in his historic declaration calling for the abolition of nuclear weapons, which he made in 1957, the year before his death. In this declaration, he looked at the nuclear issue not from the viewpoint of cold war politics and ideology, as was the case for most of his contemporaries in Japan, but from a deeper understanding of the inner functions of human life. He saw the abolition of nuclear weapons as an integral part of the process of inner transformation, which he understood as the key to eliminating misery from the world.

During his lifetime, Toda stood up for universal values such as the freedom of speech and the freedom of religion through his struggles against the militarist authorities who were seeking to suppress these fundamental human rights in their efforts to strangle the expression of dissent during the war. His refusal to compromise these basic freedoms serves as an inspiration and example for people living today.

As Soka Gakkai president, Toda’s ideas were never limited to the narrow confines of nationality, but looked to a common human identity where all people see themselves as citizens of the world. And it is based on this vision that Toda’s movement for human revolution and inner transformation has been inherited by SGI members throughout the world, striving as global citizens to build peace in their respective communities and societies. – JOSEITODA.ORG


11. Opening the Eyes of Wooden and Painted Images: Mokue nizō kaigen no koto 木絵二像開眼之事 468

THE Buddha possesses thirty-two features. All of them represent the physical aspect. Thirty-one of them, from the lowest, the markings of the thousand-spoked wheel on the sole of each foot, up to the unseen crown of his head,1 belong to the category of visible and non-coextensive physical attributes.2 They can therefore be depicted in tangible form, such as pictures or statues. The remaining feature, the pure and far-reaching voice, belongs to the category of invisible and coextensive physical attributes.3 It therefore cannot be captured either in a painting or in a wooden image.
Since the Buddha’s passing, two kinds of images, wooden and painted, have been made of him. They possess thirty-one features but lack the pure and far-reaching voice. Therefore, they are not equal to the Buddha. They are also devoid of the spiritual aspect. The Buddha in the flesh is as different from a wooden or painted image as the heavens are from the earth, or clouds from mud. Why, then, does The Epilogue to the Mahāparinirvāna Sutra state that both the living Buddha and a wooden or painted image made of him after his passing bestow equal benefit? Indeed, the Jeweled Necklace Sutra absolutely declares that a wooden or painted image is inferior to the living Buddha.
When one places a sutra in front of a wooden or painted image of the Buddha, the image becomes endowed with all thirty-two features. Yet even though it has the thirty-two features, without the spiritual aspect it is in no way equal to a Buddha, for even some human and heavenly beings possess the thirty-two features. When the Five Precepts Sutra is placed before a wooden or painted image having thirty-one features, the image becomes equal to a wheel-turning king. When the discourse on the ten good precepts is placed before it, the image becomes equal to the lord Shakra. When the discourse on emancipation from the world of desire is placed before it, the image becomes equal to the king Brahmā. But in none of these cases does it in any way become equal to a Buddha.
When an Āgama sutra is placed in front of a wooden or painted image, the image becomes equal to a voice-hearer. When one of the common teachings on wisdom,4 which were preached at the various assemblies held during the Correct and Equal and the Wisdom periods, is placed before it, the image becomes equal to a cause-awakened one. When one of the specific or perfect teachings preached during the Flower Garland, Correct and Equal, or Wisdom period is placed before it, the image becomes equal to a p.86bodhisattva. Yet in none of these cases, either, does it in any way become equal to a Buddha. Buddha Eye’s5 mudra and Mahāvairochana’s mantra described in the Mahāvairochana, Diamond Crown, and Susiddhikara sutras are useless, for although their names represent the Buddha eye and the great sun, in reality they do not possess these qualities. Similarly, even the Buddha who appears in the Flower Garland Sutra is not the Buddha of the perfect teaching, though his name [Vairochana] suggests that he is.6
When the Lotus Sutra is placed before an image possessing thirty-one features, the image never fails to become the Buddha of the pure and perfect teaching. It is for this reason that the Universal Worthy Sutra, referring to the Buddha of the Lotus Sutra, explains, “A Buddha’s three types of bodies are born from this correct and equal sutra.” The correct and equal sutra in this phrase does not mean the sutras of the Correct and Equal period; it indicates the Lotus Sutra. The Universal Worthy Sutra also states, “This great vehicle sutra is the eye of the Buddhas. It is through this sutra that the Buddhas are able to acquire the five types of vision.”7
The written words of the Lotus Sutra express in visible and non-coextensive form the Buddha’s pure and far-reaching voice, which is itself invisible and coextensive, and so possess the two physical aspects of color and form. The Buddha’s pure and far-reaching voice, which once vanished, has reappeared in the visible form of written words to benefit the people.
A person gives utterance to speech on two occasions: On one occasion, it is to tell other people what one does not oneself believe in an effort to deceive them. That person’s voice in this case “accords with others’ minds.” On the other, it is to voice what one truly has in mind. Thus one’s thoughts are expressed in one’s voice. The mind represents the spiritual aspect, and the voice, the physical aspect. The spiritual aspect manifests itself in the physical. A person can know another’s mind by listening to the voice. This is because the physical aspect reveals the spiritual aspect. The physical and spiritual, which are one in essence, manifest themselves as two distinct aspects; thus the Buddha’s mind found expression as the written words of the Lotus Sutra. These written words are the Buddha’s mind in a different form. Therefore, those who read the Lotus Sutra must not regard it as consisting of mere written words, for those words are in themselves the Buddha’s mind.
For this reason, T’ien-t’ai in his commentary states: “When the Buddha begins preaching after repeated entreaties from his listeners, he expounds the heart of his teaching. The heart of his teaching is the Buddha’s mind, and the Buddha’s mind is itself the Buddha’s wisdom. The Buddha’s wisdom is extremely profound. Therefore, the Buddha refuses three times to proceed with his preaching, and his listeners entreat him four times to continue to preach. The preaching of the Lotus Sutra was accompanied by such difficulties. Compared to the Lotus Sutra, the preaching of the other sutras was an easy matter.”8 In this commentary, T’ien-t’ai uses the term “Buddha’s mind” to indicate that the sutra, itself a physical entity, actually embodies the Buddha’s spiritual aspect.
Because the Lotus Sutra manifests the Buddha’s spiritual aspect, when one embodies that spiritual aspect in a wooden or painted image possessing thirty-one features, the image in its entirety becomes the living Buddha. This is what is meant by the enlightenment of plants.
It is for this reason that T’ien-t’ai states, “All things having color or fragrance are manifestations of the Middle p.87Way.”9 Commenting on this, Miao-lo adds: “However, although people may admit that all things having color or fragrance are manifestations of the Middle Way, they are nevertheless shocked and harbor doubts when they hear for the first time the doctrine that insentient beings possess the Buddha nature.”10 Ch’eng-kuan of the Flower Garland school stole T’ien-t’ai’s doctrine of three thousand realms in a single moment of life, using it to interpret the Flower Garland Sutra. Then he wrote: “Both the Lotus and Flower Garland sutras reveal the doctrine of three thousand realms in a single moment of life. The Flower Garland Sutra, however, is the teaching of enlightenment for people of the sudden teaching, because it was preached earlier, while the Lotus Sutra is the teaching of enlightenment for people of the gradual teaching, because it was preached later. The Flower Garland Sutra is the root, because it preceded all the other sutras. The Lotus Sutra consists of nothing but branches and leaves.”11 He puffed himself up like a mountain, thinking that he alone had mastered the true teaching. In reality, however, he did not know about the enlightenment of plants, the heart of the doctrine of three thousand realms in a single moment of life. Miao-lo ridiculed the ignorance Ch’eng-kuan showed in the above-quoted statement.
Our contemporary scholars of the Tendai school think that they alone have mastered the doctrine of three thousand realms in a single moment of life. Yet they equate the Lotus Sutra with the Flower Garland Sutra or with the Mahāvairochana Sutra. Their arguments do not go beyond even Ch’eng-kuan’s views but remain on the same level as those of Shan-wu-wei and Pu-k’ung. In the final analysis, when the eye-opening ceremony12 for a newly made wooden or painted image is conducted by True Word priests, the image becomes not a true Buddha but a Buddha of the provisional teachings. It does not even become a Buddha of the provisional teachings. Even though it may resemble the Buddha in appearance, in reality it remains the same insentient plant from which it originated. Moreover, it does not even remain an insentient plant; it becomes a devil or a demon. This is because the erroneous doctrine of the True Word priests, expressed in mudras and mantras, becomes the mind of the wooden or painted image. This is like those instances in which the mind causes a person to alter and turn into a rock, as happened with Ulūka or Kapila.
Unless one who has grasped the essence of the Lotus Sutra conducts the eye-opening ceremony for a wooden or painted image, it will be as if a masterless house were to be occupied by a thief, or as if, upon death, a demon were to take possession of one’s body. When, in present-day Japan, eye-opening ceremonies for the Buddha images are conducted according to the True Word rite, demons occupy them and deprive people of their lives, for a demon is also known as a robber of life. Moreover, devils enter those images and deprive people of benefits; another name for a devil is a robber of benefit. Because the people worship demons, they will bring the country to ruin in their present lifetime, and because they revere devils, they will fall into the hell of incessant suffering in the next.
When the spirit departs from the body after death, a demon may enter in its place and destroy one’s descendants. This is what is meant by a hungry demon that devours even itself. However, if a wise person extols the Lotus Sutra and inspirits the dead person’s remains, then, although the deceased’s body remains human, that person’s mind will become the Dharma body. This accords with the doctrine that one can in one’s present form attain the p.88stage where one perceives the non-birth and non-extinction of the phenomenal world. A wise person who has mastered the perfect teaching of the sutras of the Flower Garland, Correct and Equal, or Wisdom period can bring a dead person’s remains into the stage of realizing the non-birth and non-extinction of all phenomena. This is what the Nirvana Sutra means when it states, “Although his body remains human, his mind will become equal to that of the Buddha.” Chunda set an example of attaining in his present body the realization of the non-birth and non-extinction of all phenomena.
If a wise person enlightened to the Lotus Sutra conducts a service for a deceased person, the deceased’s body, just as it is, will become the Dharma body. This is what the phrase “in one’s present form” means. Then the wise person will retrieve the departed spirit, bring it back into the remains of the deceased, and transform it into the Buddha’s mind. This is what the phrase “attaining Buddhahood” indicates. The words “in one’s present form” represent the physical aspect, and “attaining Buddhahood,” the spiritual. The deceased person’s physical and spiritual aspects will be transformed into the mystic reality and mystic wisdom of beginningless time. This is attaining Buddhahood in one’s present form.
Thus the Lotus Sutra states, “This reality [of all phenomena] consists of the appearance (the body of the dead person), nature (the mind), entity (the true entity of body and mind) . . .”13 It also reads, “He profoundly understands the signs of guilt and good fortune / and illuminates the ten directions everywhere. / His subtle, wonderful pure Dharma body / is endowed with the thirty-two features.”14 In this last quotation, the first two lines indicate the realization of the non-birth and non-extinction of all phenomena, and the latter two, the attainment of Buddhahood in one’s present form. The model of the latter is the dragon king’s daughter, while that of the former is Chunda.
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This letter is thought to have been written in the first year of Bun’ei (1264), while Nichiren Daishonin was living in Kamakura. But the recipient of the letter is not named. In this letter, the Daishonin deals with the concept of the enlightenment of insentient beings, first in terms of Buddha images and then in terms of the deceased.
The letter begins with reference to the thirty-two features that the Buddha is said to possess. They represent the Buddha’s capacity, virtues, abilities, and so forth. Of the thirty-two features, thirty-one can be depicted in pictures or statues; only the Buddha’s pure and far-reaching voice cannot.
Next, Nichiren Daishonin compares a wooden or painted image to the living Buddha. Wooden and painted images of the Buddha are inferior to the living Buddha because they lack not only the feature of the pure and far-reaching voice but also the Buddha’s mind, that is, his spiritual aspect. The pure and far-reaching voice is the manifestation of the Buddha’s mind. The Buddha’s compassion to save the people manifests itself in his voice, that is, in his teachings. Thus, when a sutra is placed before a Buddha image (that is, used to “open the eyes” of the image or consecrate it), it is the same as if it possessed the pure and far-reaching p.89voice. This is because a sutra embodies the Buddha’s teachings conveyed by his voice.
However, the Daishonin goes on to explain that the kind of sutra used to consecrate an image will determine the nature of the spiritual aspect that the image manifests. He concludes that, since the Lotus Sutra embodies the Buddha’s true spiritual aspect, when the Lotus Sutra is used to “open the eyes” of a Buddha image, that image will become equal to the living Buddha. This accords with the principle of the attainment of Buddhahood by plants, “plants” here representing all insentient life.
This concept of the enlightenment of plants in turn derives from the doctrine of three thousand realms in a single moment of life, which teaches that all life—insentient and sentient—possesses the Buddha nature.
Subsequently the Daishonin sharply attacks the use of True Word rituals to open the eyes of Buddha images. He points out that using distorted teachings such as those of the True Word to consecrate images will cause demons or devils to occupy them—that is, it will bring forth not the Buddhahood but the diabolical nature inherent in the insentient life of the image, causing suffering for individual believers and disaster for the land in which they live.
In the final section, the Daishonin touches on the subject of prayers for the deceased. The idea of the spirit departing from the dead person’s body and a demon taking its place actually stems from popular folk belief. The Daishonin employs it to make readily understandable to his contemporaries the concept that the religious conduct of the living has an influence on the lives of those who have passed away. In this context, he explains two levels of enlightenment: the realization of the non-birth and non-extinction of all phenomena and the attainment of Buddhahood in one’s present form. Both can of course be achieved while one is alive, but since the subject of this letter is the enlightenment of insentient beings, the Daishonin explains both in terms of the deceased—death being life’s insentient phase—as represented by the dead person’s remains. In the text, “a wise person [who simply] extols the Lotus Sutra” is anyone but “a wise person enlightened to the Lotus Sutra” that specifically indicates Nichiren Daishonin. The Daishonin embodied his perfect enlightenment to the Law of Nam-myoho-renge-kyo in the form of the Gohonzon.
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1. A Buddha is said to possess the markings of a wheel of the Law on the sole of each foot. The “unseen crown of his head” is also often cited as a protuberant knot of flesh resembling a topknot on the crown of the Buddha’s head. The top of the Buddha’s head is said to be invisible, indicating his inconceivably great wisdom, the boundlessness of his enlightened life, and so forth.
2. The category of visible and non-coextensive physical attributes is the first of the three categories of physical attributes enumerated in The Heart of the Abhidharma. “Non-coextensive” here means that the physical attributes in this category cannot simultaneously occupy the same space. The second category is that of invisible and non-coextensive physical attributes, and the third, invisible and coextensive physical attributes. Mention of this third category immediately follows in the text.
3. According to The Dharma Analysis Treasury, all sounds and voices including the Buddha’s pure and far-reaching voice fall under the category of invisible and non-coextensive physical attributes. However, the Daishonin assigns the Buddha’s pure and far-reaching voice to the category of invisible and coextensive physical attributes, probably to emphasize that it embodies the Buddha’s teaching.
4. “The common teachings on wisdom” p.90refers to the teachings on wisdom which were expounded in common for both voice-hearers and cause-awakened ones of the two vehicles and for novice bodhisattvas. Wisdom here means the wisdom that illuminates all phenomena and their essential truth. In terms of the four teachings of doctrine set forth by T’ien-t’ai, the common teachings on wisdom correspond to the connecting teaching.
5. Buddha Eye is one of the Buddhas who appear in the esoteric teachings. Also called Buddha Mother, this Buddha is said to give birth to all other Buddhas.
6. The Buddha of the perfect teaching refers to the Buddha expounded in the Lotus Sutra. Vairochana, the Buddha of the Flower Garland Sutra, means “coming from or belonging to the sun.”
7. The Universal Worthy Sutra actually reads, “This correct and eqaul sutra is the eye of the Buddhas.” “This great vehicle sutra” also means the Lotus Sutra.
8. The Profound Meaning of the Lotus Sutra.
9. Great Concentration and Insight.
10. The Annotations on “Great Concentration and Insight.”
11. This assertion appears in Ch’eng-kuan’s Meaning of the Flower Garland Sutra Based on An Earlier Commentary, though the wording differs slightly. Ch’eng-kuan asserted that, although both the Lotus Sutra and the Flower Garland Sutra lead to enlightenment, the Buddha taught the former as the conclusion of a gradual process of instruction, but expounded the latter to people of superior capacity directly from his own enlightenment without giving any prior instruction. For this reason, he declared the Flower Garland Sutra superior to the Lotus Sutra.
12. Ceremony for consecrating a newly made Buddha image. By means of this ceremony, it is said, the image is endowed with the Buddha’s spiritual property, thus making it an object of devotion.
13. Lotus Sutra, chap. 2.
14. Ibid., chap. 12.

11. Opening the Eyes of Wooden and Painted Images: Mokue nizō kaigen no koto 木絵二像開眼之事 468 END


The Emergence of the Treasure Tower
Lotus Sutra: 11

Emergence of the Treasure Tower

At that time in the Buddha’s presence there was a tower adorned with the seven treasures, five hundred yojanas in height and two hundred and fifty yojanas in width and depth, that rose up out of the earth and stood suspended in the air. Various kinds of precious objects adorned it. It had five thousand railings, a thousand, ten thousand rooms, and numberless streamers and banners decorated it. Festoons of jewels hung down and ten thousand million jeweled bells were suspended from it. All four sides emitted a fragrance of tamala leaves and sandalwood that pervaded the whole world. Its banners and canopies were made of the seven treasures, namely, gold, silver, lapis lazuli, seashell, agate, pearl, and carnelian, and it was so high it reached to the heavenly palaces of the four heavenly kings. The beings of the heaven of the thirty-three gods rained down heavenly mandarava flowers as an offering to the treasure tower, and the other heavenly beings, the dragons, yakshas, gandharvas, asuras, garudas, kimnaras, and mahoragas, the human and nonhuman beings, an assembly of thousands, ten thousands, millions, offered all kinds of flowers, incense, necklaces, streamers, canopies, and music as alms to the treasure tower, paying it reverence, honor, and praise.
At that time a loud voice issued from the treasure tower, speaking words of praise: “Excellent, excellent! Shakyamuni, world-honored one, that you can take the great wisdom of p.210equality, a teaching to instruct the bodhisattvas, guarded and kept in mind by the buddhas, the Lotus Sutra of the Wonderful Law, and preach it for the sake of the great assembly! It is as you say, as you say. Shakyamuni, world-honored one, all that you have expounded is the truth!”
At that time the four kinds of believers saw the great treasure tower suspended in the air, and they heard the voice that issued from the tower. All experienced the joy of the Law, marveling at this thing they had never known before. They rose from their seats, pressed their palms together in reverence, and then retired to one side.
At that time there was a bodhisattva mahasattva named Great Joy of Preaching, who understood the doubts that were in the minds of the heavenly and human beings, asuras, and other beings of all the world. He said to the Buddha: “World-Honored One, for what reason has this treasure tower risen up out of the earth? And why does this voice issue from its midst?”
At that time the Buddha said to Bodhisattva Great Joy of Preaching: “In the treasure tower is the complete body of a thus come one. Long ago, an immeasurable thousand, ten thousand, million asamkhyas of worlds to the east, in a land called Treasure Purity, there was a buddha named Many Treasures. When this buddha was originally carrying out the bodhisattva way, he made a great vow, saying, ‘If, after I have become a buddha and entered extinction, in the lands in the ten directions there is any place where the Lotus Sutra is preached, then my funerary tower, in order that I may listen to the sutra, will come forth and appear in that spot to testify to the sutra and praise its excellence.’
“When that buddha had finished carrying out the buddha way and was on the point of passing into extinction, in the midst of a great assembly of heavenly and human beings he said to the monks, ‘After I have passed into extinction, if there are those who wish to offer alms to my complete body, then they should erect a great tower.’ That buddha, through his transcendental powers and the power of his vow, insures that, throughout the worlds in the ten directions, no matter in what place, if there are p.211those who preach the Lotus Sutra, this treasure tower will in all cases come forth and appear in their presence, and his complete body will be in the tower, speaking words of praise and saying, ‘Excellent, excellent!’
“Great Joy of Preaching, now this tower of the thus come one Many Treasures, because it heard the preaching of the Lotus Sutra, has come forth out of the ground and speaks words of praise, saying, ‘Excellent, excellent!’”
At this time Bodhisattva Great Joy of Preaching, knowing the supernatural powers of the thus come one, spoke to the Buddha, saying, “World-Honored One, we wish to see the body of this buddha.”
The Buddha said to the bodhisattva mahasattva Great Joy of Preaching, “This Many Treasures Buddha has taken a profound vow, saying, ‘When my treasure tower, in order to listen to the Lotus Sutra, comes forth into the presence of one of the buddhas, if there should be those who wish me to show my body to the four kinds of believers, then let the various buddhas who are emanations of that buddha and who are preaching the Law in the worlds in the ten directions all return and gather around that buddha in a single spot. Only when that has been done will my body become visible.’ Great Joy of Preaching, I will now gather together the various buddhas that are emanations of my body and that are preaching the Law in the worlds in the ten directions.”
Great Joy of Preaching said to the Buddha, “World-Honored One, I and the others also wish to see these buddhas that are emanations of the world-honored one, and to make obeisance to them and offer alms.”
At that time the Buddha emitted a ray of light from the tuft of white hair [between his eyebrows], immediately making visible the buddhas in the eastern region in lands as numerous as five hundred ten thousand million nayutas of Ganges sands. The earth in all these lands was made of crystal, and the lands were adorned with jeweled trees and jeweled robes. Countless thousands, ten thousands, millions of bodhisattvas filled them, and everywhere were hung jeweled curtains, with jeweled nets p.212covering them over. The buddhas in these lands preached the various doctrines of the Law with great and wonderful voices, and one could see immeasurable thousands, ten thousands, millions of bodhisattvas filling all these lands and preaching the Law for the assemblies. In the southern, western, and northern regions as well, and in the four intermediate quarters and up and down, wherever the beam from the tuft of white hair, a characteristic feature of the Buddha, shone, the same was true.
At that time the buddhas of the ten directions each spoke to his multitude of bodhisattvas, saying, “Good men, now I must go to the saha world, to the place where Shakyamuni Buddha is, and also offer alms to the treasure tower of Many Treasures Thus Come One.”
The saha world thereupon immediately changed into a place of cleanness and purity. The ground was made of lapis lazuli, jeweled trees adorned it, and ropes of gold marked off the eight highways. There were no villages, towns, or cities, great seas or rivers, mountains, streams, or forests; great jeweled incense was burning there and mandarava flowers covered the ground all over. Jeweled nets and curtains were spread above, hung with jeweled bells, and the members of this assembly alone were gathered there, all other heavenly and human beings having been moved to another region.
At that time the buddhas, each with a great bodhisattva to act as his attendant, arrived in the saha world and proceeded to a position beneath one of the jeweled trees. Each of these jeweled trees was five hundred yojanas high and adorned with branches, leaves, flowers, and fruit in due proportion. Under all the jeweled trees were lion seats five yojanas in height, and these too were decorated with large jewels. At that time each of the buddhas took one of these seats, seating himself in cross-legged position. In this way the seats were filled throughout the major world system, but still there was no end even to the emanations of Shakyamuni Buddha arriving from merely one direction.
At that time Shakyamuni Buddha, wishing to provide space for all the buddhas that were emanations of his body, in addition transformed two hundred ten thousand million nayutas of p.213lands in each of the eight directions, making them all clean and pure and without hells, hungry spirits, beasts, or asuras. He also moved all their heavenly and human beings to another region. The ground in these lands that he had transformed was also made of lapis lazuli. Jeweled trees adorned them, each tree five hundred yojanas high and adorned with branches, leaves, flowers, and fruit in due proportion. There were jeweled lion seats under all the trees, five yojanas in height and ornamented with various kinds of treasures. These lands too were without great seas or rivers, or any kingly ranges of mountains such as the Muchilinda Mountains, Mahamuchilinda Mountains, Iron Encircling Mountains, Great Iron Encircling Mountains, or Mount Sumeru. The whole area comprised a single buddha land, a jeweled region level and smooth. Curtains crisscrossed with festoons of jewels were spread everywhere, banners and canopies hung down, great jeweled incense burned, and heavenly jeweled flowers covered the ground all around.
Shakyamuni Buddha, in order to provide seats for all the buddhas that were arriving, once more transformed two hundred ten thousand million nayutas of lands in each of the eight directions, making them all clean and pure and without hells, hungry spirits, beasts, or asuras. He also moved all the heavenly and human beings to another region. The ground in these lands that he had transformed was likewise made of lapis lazuli. Jeweled trees adorned the lands, each tree five hundred yojanas in height and adorned with branches, leaves, flowers, and fruit in due proportion. There were jeweled lion seats under all the trees, five yojanas in height and ornamented with great jewels. These lands too were without great seas or rivers, or any kingly ranges such as the Muchilinda Mountains, Mahamuchilinda Mountains, Iron Encircling Mountains, Great Iron Encircling Mountains, or Mount Sumeru, the whole area comprising a single buddha land, a jeweled region level and smooth. Curtains crisscrossed with festoons of jewels were spread everywhere, banners and canopies hung down, great jeweled incense burned, and heavenly jeweled flowers covered the ground all around.
At that time the emanations of Shakyamuni Buddha from the p.214eastern region, buddhas in lands equal in number to hundreds, thousands, ten thousands, millions of nayutas of Ganges sands, each preaching the Law, had assembled there. And bit by bit the buddhas from the ten directions all came and assembled in this way and were seated in the eight directions. At this time each of the directions was filled with buddhas, thus come ones, in four hundred ten thousand million nayutas of lands.
At this time the buddhas, each seated on a lion seat under one of the jeweled trees, all dispatched their attendants to go and greet Shakyamuni Buddha. Each buddha presented his attendant with a handful of jeweled flowers and said, “Good man, you must go to Mount Gridhrakuta to the place where Shakyamuni Buddha is and speak to him as I instruct you. Say, ‘Are your illnesses few, are your worries few? In spirit and vigor are you well and happy? And are the bodhisattvas and voice-hearers all well and at peace?’ Then take these jeweled flowers and scatter them over the Buddha as an offering, and say, ‘The buddha So-and-so would like to participate in the opening of this treasure tower.’”
All the buddhas dispatched their attendants to speak in this manner. At that time Shakyamuni Buddha saw the buddhas that were his emanations all assembled, each sitting on a lion seat, and heard all these buddhas say that they wished to participate in the opening of the treasure tower. Immediately he rose from his seat and stationed himself in midair. All the four kinds of believers likewise stood up, pressed their palms together, and gazed at the Buddha with a single mind.
Shakyamuni Buddha with the fingers of his right hand then opened the door of the tower of seven treasures. A loud sound issued from it, like the sound of a lock and crossbar being removed from a great city gate, and at once all the members of the assembly caught sight of Many Treasures Thus Come One seated on a lion seat inside the treasure tower, his body whole and unimpaired, sitting as though engaged in meditation. And they heard him say, “Excellent, excellent, Shakyamuni Buddha! You have preached this Lotus Sutra in a spirited manner. I have come here in order that I may hear this sutra.”
p.215At that time the four kinds of believers, observing this buddha who had passed into extinction immeasurable thousands, ten thousands, millions of kalpas in the past speaking in this way, marvelled at what they had never known before and took the masses of heavenly jeweled flowers and scattered them over Many Treasures Buddha and Shakyamuni Buddha.
At that time Many Treasures Buddha offered half of his seat in the treasure tower to Shakyamuni Buddha, saying, “Shakyamuni Buddha, sit here!” Shakyamuni Buddha at once entered the tower and took half of the seat, seating himself in cross-legged position.
At that time the members of the great assembly, seeing the two thus come ones seated cross-legged on the lion seat in the tower of seven treasures, all thought to themselves, These buddhas are seated high up and far away! If only the thus come ones would employ their transcendental powers to enable all of us to join them there in the air!
Immediately Shakyamuni Buddha used his transcendental powers to lift all the members of the great assembly up into the air. And in a loud voice he addressed all the four kinds of believers, saying, “Who is capable of broadly preaching the Lotus Sutra of the Wonderful Law in this saha world? Now is the time to do so, for before long the thus come one will enter nirvana. The Buddha wishes to entrust this Lotus Sutra of the Wonderful Law to someone so that it may be preserved.”
At that time the world-honored one, wishing to state his meaning once more, spoke in verse form, saying:

This holy lord, this world-honored one,
though he passed into extinction long ago,
still seats himself in the treasure tower,
coming here for the sake of the Law.
You people, why then do you not also
strive for the sake of the Law?
This buddha passed into extinction
an endless number of kalpas ago,
but in many places he comes to listen to the Law
p.216because such opportunities are hard to encounter.
This buddha originally made a vow, saying,
“After I have passed into extinction,
wherever I may go, in whatever place,
my constant aim will be to hear the Law!”
In addition, these emanations of my body,
buddhas in immeasurable numbers
like Ganges sands,
have come, desiring to hear the Law,
and so they may see Many Treasures Thus Come One
who has passed into extinction.
Each has abandoned his wonderful land,
as well as his host of disciples,
the heavenly and human beings, dragons,
and all the offerings they give him,
and has come to this place on purpose
to make certain the Law will long endure.
In order to seat these buddhas
I have employed transcendental powers,
moving immeasurable multitudes,
causing lands to be clean and pure,
leading each of these buddhas
to the foot of a jeweled tree,
adorned as lotus blossoms
adorn a clear cool pond.
Beneath these jeweled trees
are lion seats,
and the buddhas seat themselves on them,
adorning them with their brilliance
like a huge torch burning
in the darkness of the night.
A wonderful incense exudes from their bodies,
pervading the lands in the ten directions.
Living beings are wrapped in the aroma,
unable to restrain their joy,
as though a great wind
were tossing the branches of small trees.
p.217Through this expedient means
they make certain that the Law will long endure.
So I say to the great assembly:
After I have passed into extinction,
who can guard and uphold,
read and recite this sutra?
Now in the presence of the Buddha
let him come forward and speak his vow!
This Many Treasures Buddha,
though he passed into extinction long ago,
because of his great vow
roars the lion’s roar.
Many Treasures Thus Come One, I myself,
and these emanation buddhas who have gathered here,
surely know this is our aim.
You sons of the Buddha,
who can guard the Law?
Let him make a great vow
to ensure that it will long endure!
One who is capable of guarding
the Law of this sutra
will thereby have offered alms
to me and to Many Treasures.
This Many Treasures Buddha
dwelling in his treasure tower
journeys constantly throughout the ten directions
for the sake of this sutra.
One who guards this sutra will also have offered alms
to the emanation buddhas who have come here
adorning and making brilliant
all the various worlds.
If one preaches this sutra,
one will be able to see me
and Many Treasures Thus Come One
and these emanation buddhas.
All you good men,
each of you must consider carefully!
p.218This is a difficult matter—
it is proper you should make a great vow.
The other sutras
number as many as Ganges sands,
but though you expound those sutras,
that is not worth regarding as difficult.
If you were to seize Mount Sumeru
and fling it far off
to the measureless buddha lands,
that too would not be difficult.
If you used the toe of your foot
to move the major world system,
booting it far away to other lands,
that too would not be difficult.
If you stood in the Summit of Being heaven
and for the sake of the assembly
preached countless other sutras,
that too would not be difficult.
But if after the Buddha has entered extinction,
in the time of evil,
you can preach this sutra,
that will be difficult indeed!
If there were a person
who took the empty sky in his hand
and walked all around with it,
that would not be difficult.
But if after I have passed into extinction
one can write out and embrace this sutra
and cause others to write it out,
that will be difficult indeed!
If one took the great earth,
placed it on one’s toenail,
and ascended with it to the Brahma heaven,
that would not be difficult.
But if after the Buddha has passed into extinction,
in the time of evil,
one can even for a little while read this sutra,
p.219that will be difficult indeed!
If, when the fires come at the end of the kalpa,
one can load dry grass on one’s back
and enter the fire without being burned,
that would not be difficult.
But after I have passed into extinction
if one can embrace this sutra
and expound it to even one person,
that will be difficult indeed!
If one were to embrace this storehouse
of eighty-four thousand doctrines,
the twelve divisions of the sutras,
and expound it to others,
causing listeners
to acquire the six transcendental powers—
though one could do that,
that would not be difficult.
But after I have entered extinction
if one can listen to and accept this sutra
and ask about its meaning,
that will be difficult indeed!
If one expounds the Law,
allowing thousands, ten thousands, millions,
immeasurable numbers of living beings
equal to Ganges sands
to become arhats
endowed with the six transcendental powers,
though one might confer such benefits,
that would not be difficult.
But after I have entered extinction
if one can honor and embrace
a sutra such as this one,
that will be difficult indeed!
For the sake of the buddha way
in immeasurable numbers of lands
from the beginning until now
I have widely preached many sutras,
p.220and among them
this sutra is foremost.
If one can uphold this,
one will be upholding the Buddha’s body.
All you good men,
after I have entered extinction
who can accept and uphold,
read and recite this sutra?
Now in the presence of the Buddha
let him come forward and speak his vow!
This sutra is hard to uphold;
if one can uphold it even for a short while
I will surely rejoice
and so will the other buddhas.
A person who can do this
wins the admiration of the buddhas.
This is what is meant by valor,
this is what is meant by diligence.
This is what is called observing the precepts
and practicing dhuta.
This way one will quickly attain
the unsurpassed buddha way.
And if in future existences
one can read and uphold this sutra,
one will be a true son of the Buddha,
dwelling in a land spotless and good.
If after the Buddha has passed into extinction
one can understand the meaning of this sutra,
one will be the eyes of the world
for heavenly and human beings.
If in that fearful age
one can preach this sutra for even a moment,
one will deserve to receive alms
from all heavenly and human beings.


Chapter Two: Expedient Means
Eight important points (POINT 4 is the 11th point of the total of 231 points)

Point Four, regarding the “five impurities” in the passage “Shāriputra, the Buddhas appear in evil worlds of five impurities. These are the so-called impurity of the age, impurity of desire, impurity of living beings, impurity of view, and impurity of life span.”

Words and Phrases, volume four, says, “The impurity of the kalpa or age has no separate form [but is the impurities associated with that particular age]. Kalpa refers to a long period of time, while kshana refers to a short period of time. . . . The impurity of living beings has no separate form [but is the impurities associated with those particular living beings]. It is the results of illusions of thought and arrogance [and other illusions of desire] as they are manifested among living beings. . . . The impurity of desire takes form as one is driven by the five delusive inclinations. The impurity of view takes form as one is driven by the five false views. The impurity of life span takes form through the continued existence of one’s body and mind.”

p.33The Record of the Orally Transmitted Teachings says: Nichiren and his followers have removed themselves from these five impurities. Since, as the sutra says, “This, my land, remains safe and tranquil” (chapter sixteen, Life Span), we are not affected by the impurity of the age. Since we manifest the unconditioned Buddha body of the true aspect, we are not affected by the impurity of living beings. Since we understand the wonderful truth that earthly desires are enlightenment and that the sufferings of birth and death are nirvana, we are not affected by the impurity of desire. Since we possess the Buddha body that has existed without beginning from numberless major world system dust particle kalpas ago, we are not affected by the impurity of life span. And since we are votaries of the Lotus Sutra who “honestly discarding expedient means, / will preach only the unsurpassed way” (chapter two), we are not affected by the impurity of view.
In effect, it is faith in Nam-myoho-renge-kyo that determines whether these five impurities will arise. Therefore the passage on the five impurities applies to all the living beings of Japan [who do not have such faith]. Hence volume four of Words and Phrases says, “The mark of the impurity of the age is the fact that the other four types of impurity appear in increased number and intensity and flock about the age. Because anger increases in intensity, strife of arms occurs. Because greed increases in intensity, famine arises. Because foolishness increases in intensity, pestilence breaks out. And because these three calamities occur, earthly desires grow more powerful and false views increasingly flourish.”
This is what the sutra means when it says, “Since hatred and jealousy toward this sutra abound even when the Thus Come One is in the world, how much more will this be so after his passing?” (chapter ten, The Teacher of the Law).
Persons who do not have faith in the Lotus Sutra are gravely impeded by the five impurities. Hence the sutra says, “In this evil world of the five impurities / those who merely delight in and are attached to the desires, / living beings such as this / in the end will never seek the Buddha way” (chapter two). Here “the p.34Buddha way” is simply another name for the Lotus Sutra. As T’ien-t’ai says, “The term ‘Buddha way’ refers to this sutra [the Lotus] in particular.”

Kacchāyana[迦旃延] (Pali; Jpn Kasennen)
K’ai-yüan Era Catalog of the Buddhist Canon, The[開元釈教録] (Chin K’ai-yüan-shih-chiao-lu; Jpn Kaigen-shakkyō-roku)
K’ai-yüan-ssu[開元寺] (PY Kaiyuansi; Jpn Kaigen-ji)
Kakuban[覚鑁] (1095–1143)
Kakuun[覚運] (953–1007)
kālakula[迦羅求羅] (Skt; Jpn karakura or karagura)
Kalandaka[迦蘭陀] (Skt; Jpn Karanda)
kalavinka[迦陵頻伽] (Skt; Jpn karyōbinga)
Kālayashas[畺良耶舎] (383–442) (Skt; Jpn Kyōryōyasha)
Kāli[迦利王] (Skt; Jpn Kari-ō)
Kalmāshapāda[斑足王・鹿足王] (Skt; Jpn Hansoku-ō or Rokusoku-ō)
Kālodāyin[迦留陀夷] (Skt; Jpn Karudai)
kalpa[劫] (Skt; Jpn kō)
kalpa of continuance[住劫] (Jpn jū-kō)
kalpa of decline[壊劫] (Jpn e-kō)
kalpa of decrease[減劫] (Jpn gen-kō)
kalpa of disintegration[空劫] (Jpn kū-kō)
kalpa of formation[成劫] (Jpn jō-kō)
kalpa of increase[増劫] (Jpn zō-kō)
kāma-dhātu[欲界] (Skt, Pali; Jpn yokkai or yoku-kai)
Kanāda[カナーダ] (Skt; Jpn Kanāda)
Kānadeva[迦那提婆] (Skt; Jpn Kanadaiba)
Kanakamuni[倶那含仏] (Skt; Jpn Kunagon-butsu)
K’ang-seng-hui[康僧会] (d. 280) (PY Kangsenghui; Jpn Kōsōe)
Kanishka[迦弐色迦王] (n.d.) (Skt; Jpn Kanishika-ō)
Kannon[観音] (Jpn)
Kanroku[観勒] (n.d.) (Jpn; Kor Kwallŭk)
Kanzeon[観世音] (Jpn)
Kao-ch’ang[高昌国] (PY Gaochang; Jpn Kōshō-koku)
Kapila[迦毘羅] (Skt; Jpn Kabira)
Kapilavastu[迦毘羅衛国] (Skt; Pali Kapilavatthu; Jpn Kabirae-koku)
Kapimala[迦毘摩羅・毘羅尊者] (n.d.) (Skt; Jpn Kabimara or Bira-sonja)
karma[業] (Skt; Pali kamma; Jpn gō)
karma mandala[羯磨曼荼羅] (Jpn katsuma-mandara)
karunā[悲・慈悲] (Skt, Pali; Jpn hi or jihi)
Kashgar[疏勒国] (Jpn Soroku-koku)
Kāshī[迦尸国] (Skt; Pali Kāsī; Jpn Kashi-koku)
Kashmir[迦湿弥羅国・諝賓国] (Skt Kashmīra or Kāshmīra; Jpn Kashumira-koku or Keihin-koku)
Kāshyapa(Skt) (1) [迦葉菩薩] (Jpn Kashō-bosatsu); (2) [迦葉仏] (Jpn Kashō-butsu)
Kāshyapa Mātanga[迦葉摩騰] (n.d.) (Skt; Jpn Kashō-matō)
Kāshyapīya school[飲光部・迦葉遺部] (Skt; Jpn Onkō-bu or Kashōi-bu)
Kātyāyana[迦旃延] (Skt; Pali Kacchāyana or Kacchāna; Jpn Kasennen)
Kātyāyanīputra[迦多衍尼子] (n.d.) (Skt; Jpn Kataennishi)
Kaundinya[憍陳如] (Skt; Jpn Kyōjinnyo)
Kaushāmbī[憍賞弥国] (Skt; Pali Kosambī; Jpn Kyōshōmi-koku)
Kaushika[憍尸迦] (Skt; Jpn Kyōshika)
Kawanobe, the lay priest of[河野辺の入道] (n.d.) (Jpn Kawanobe-no-nyūdō)
Kegon school[華厳宗] (Jpn Kegon-shū)
Kenshin[顕真] (1130–1192)
Kharadīya, Mount[伽羅陀山] (Skt; Jpn Karada-sen)
Khotan[于闐・和田] (Jpn Uten or Hōtan)
Khuddaka-nikāya[小部] (Pali; Jpn Shō-bu)
Kichijō-ten[吉祥天] (Jpn)
Kimbara[金原] (n.d.)
kimnara[緊那羅] (Skt; Jpn kinnara)
King Above Jeweled Dignity and Virtue[宝威徳上王仏] (Skt Ratnatejobhyudgatarāja; Jpn Hōitokujō’ō-butsu)
“King Wonderful Adornment” chapter[妙荘厳王品] (Jpn Myōshōgon-nō-hon)
Kinkara[吉迦夜] (n.d.) (Skt; Jpn Kikkaya)
Kishimojin[鬼子母神] (Jpn)
Kizil caves[キジル石窟] (Jpn Kijiru-sekkutsu)
klesha[煩悩] (Skt; Jpn bonnō)
knot of flesh on the head[肉髻相] (Skt ushnīsha-shiraskatā; Jpn nikkei-sō)
Kō, the lay nun of[国府尼] (n.d.) (Jpn Kō-ama or Kō-no-ama)
Kō, the lay priest of[国府入道] (Jpn Kō-nyūdō)
kōan[公案] (Jpn; Chin kung-an)
Kōbō[弘法] (774–835)
Kōchi[広智] (n.d.)
Kōjō[光定] (779–858)
Kokālika[瞿伽利] (Skt, Pali; Jpn Kugyari or Kukari)
Kokan Shiren[虎関師錬] (1278–1346)
Kokūzō[虚空蔵] (Jpn)
Komatsubara Persecution[小松原の法難] (Jpn Komatsubara-no-hōnan)
Kōmoku-ten[広目天] (Jpn)
Kōnichi, the lay nun[光日尼] (Jpn Kōnichi-ama)
Kōnichi-bō[光日房] (n.d.)
Kōsai[幸西] (1163–1247)
Kosala[憍薩羅国] (Skt, Pali; Jpn Kyōsara-koku)
Kosambī[憍賞弥国] (Pali; Jpn Kyōshōmi-koku)
kōsen-rufu[広宣流布] (Jpn)
koti[倶胝] (Skt, Pali; Jpn kutei)
Kōya, Mount[高野山] (Jpn Kōya-san)
Krakucchanda[拘留孫仏] (Skt; Jpn Kuruson-butsu)
Kriki[訖哩枳王] (Skt; Jpn Kiriki-ō)
Krita[訖利多王] (n.d.) (Skt; Jpn Kirita-ō)
krosha[倶盧舎] (Skt; Jpn kurosha)
kshānti[忍・忍辱] (Skt; Jpn nin or ninniku)
Kshatriya[刹帝利] (Skt; Jpn setsuteiri)
kshetra[国土・刹土] (Skt; Jpn kokudo or setsudo)
Kshitigarbha[地蔵菩薩] (Skt; Jpn Jizō-bosatsu)
kū[空] (Jpn)
Kuang-che-ssu[光宅寺] (PY Guangzhesi; Jpn Kōtaku-ji)
Kuang-hsiu[広脩・広修] (771–843) (PY Guangxiu; Jpn Kōshū or Kōshu)
Kuan-ting[灌頂] (PY Guanding; Jpn Kanjō)
Kuan-yin[観音菩薩] (PY Guanyin; Jpn Kannon-bosatsu)
Kubo, the lay nun of[窪尼] (n.d.) (Jpn Kubo-no-ama)
Kucha[亀茲・庫車] (Jpn Kiji or Kosha)
Kudō Yoshitaka[工藤吉隆] (d. 1264)
K’uei-chi[窺基] (PY Kuiji; Jpn Kiki)
Kukkutapāda, Mount[鶏足山] (Skt; Jpn Keisoku-sen)
Kukkutārāma Monastery[鶏頭摩寺] (Skt, Pali; Jpn Keizuma-ji)
Kumārajīva[鳩摩羅什] (344–413) (Skt; Jpn Kumarajū)
Kumāralāta[鳩摩羅駄] (Skt; Jpn Kumarada)
Kumārata[鳩摩羅駄] (n.d.) (Skt; Jpn Kumarada)
Kumārayāna[鳩摩羅炎] (n.d.) (Skt; Jpn Kumaraen)
kumbhānda[鳩槃荼] (Skt; Jpn kuhanda)
Kundalī[軍荼利明王] (Skt; Jpn Gundari-myō’ō)
Kuntī[皐諦・皐諦女] (Skt; Jpn Kōdai or Kōdai-nyo)
Kuo-ch’ing-ssu[国清寺] (PY Guoqingsi; Jpn Kokusei-ji)
kuon-ganjo[久遠元初] (Jpn)
Kurkutārāma Monastery[鶏頭摩寺] (Skt; Jpn Keizuma-ji)
Kuru[倶盧洲] (Skt, Pali; Jpn Kuru-shū)
kusha grass[吉祥草] (Skt; Jpn kichijō-sō)
Kushan[クシャーナ朝・貴霜朝] (Jpn Kushāna-chō or Kisō-chō)
Kusha school[倶舎宗] (Jpn Kusha-shū)
Kushinagara[拘尸那掲羅・倶尸那城] (Skt; Pali Kusinārā; Jpn Kushinagara or Kushina-jō)
Kusinārā[拘尸那掲羅・倶尸那城] (Pali; Jpn Kushinagara or Kushina-jō)
Kūya[空也] (903–972)
Kyōnin-bō[鏡忍房] (d. 1264)
Kyō’ō[経王] (b. 1272)
Kyō’ō Gokoku-ji[教王護国寺]


Appendix K
Events in the Life of Nichiren Daishonin

Note: Nichiren Daishonin’s age is given according to the traditional Japanese system of calculation, which put a person’s age upon birth at one year old. Dates given here are from the lunar calendar. For example, 2/16 indicates the sixteenth day of the second month, and 2/ , the second month.

Events in the Daishonin’s Life
Other Events
2/16 Born at Kominato in the province of Awa and named Zennichi-maro.

7/23 Earthquake in Kamakura

6/28 Hōjō Yasutoki (1183–1242) becomes regent.
Spring, enters Seichō-ji temple to study as a disciple of Dōzen-bō.

Enters the priesthood and takes the name Zeshō-bō Renchō.

Spring, leaves for Kamakura to study Buddhism.


2/7 and 4/3 Earthquakes in Kamakura.
Spring, returns to Seichō-ji temple, and then leaves for Enryaku-ji temple on Mount Hiei where he continues his studies.
6/15 Hōjō Tsunetoki (1224–1246) becomes regent.

Leaves Enryaku-ji temple for further study in nearby provinces.
3/8 Nikkō is born in Kai Province.

3/23 Hōjō Tokiyori (1227–1263) becomes regent.
Returns to Enryaku-ji temple.
3/23 Fires in Kyoto.

2/10 Fires in Kamakura.
Studies at Onjō-ji temple.
2/8 Fires in Kamakura.
Returns to Seichō-ji temple.

4/28 Declares the teachings of Nam-myoho-renge-kyo for the first time at Seichō-ji temple, and renames himself Nichiren.

Converts his parents.

8/  Moves to Matsubagayatsu in Kamakura.

2/  Storm and earthquake in Kamakura.

11/  Nisshō becomes a disciple of Nichiren Daishonin.

1/10 Fires in Kamakura.

Toki Jōnin becomes a follower of the Daishonin.

Nichirō becomes a disciple of the Daishonin.
Writes On Attaining Buddhahood in This Lifetime.


Shijō Kingo, Kudō Yoshitaka, and Ikegami Munenaka become followers of the Daishonin.

8/  Gale, floods, and epidemics in Kamakura.

11/22 Hōjō Nagatoki (1229–1264) becomes regent.

5/  , 8/  , and 11/  Earthquakes in Kamakura.
Goes to Jissō-ji temple at Iawamoto in Suruga Province to examine its sutra library.

Nikkō becomes a disciple of the Daishonin and is given the name Hōki-bō.

2/14 The Daishonin’s father passes away.

8/  Storm destroys crops nationwide; in Kamakura, floods kill many people.

10/16 Heavy rains and flooding in Kamakura.

Frequent famines and epidemics throughout Japan.

7/16 Submits On Establishing the Correct Teaching for the Peace of the Land to Hōjō Tokiyori.

8/27 Matsubagayatsu Persecution: his dwelling in Matsubagayatsu is attacked Nembutsu believers.
4/28 Nichimoku is born in Izu.

6/12 Government orders all temples and shrines to pray for an end to the epidemics.

Ōta Jōmyō, Soya Kyōshin, and Akimoto Tarō become the Daishonin’s followers.

Famines and epidemics throughout Japan.
5/12 Exiled to Izu Peninsula.
Funamori Yasaburō and his wife aid the Daishonin in Izu.

Nikkō arrives in Izu to continue to serve the Daishonin.

11/3 Hōjō Shigetoki dies.
2/22 Pardoned from exile, he returns to Kamakura.

Writes Questions and Answers about Embracing the Lotus Sutra.

11/22 Hōjō Tokiyori dies.
Autumn, visits Awa where he prays for the recovery of his ill mother.

11/11 Komatsubara Persecution: attacked by swordsmen led by the steward, Tōjō Kagenobu, he sustains injuries.

11/14 Meets Dōzen-bō, his former teacher, at Renge-ji temple.
Nikō becomes the Daishonin’s disciple.

Hōjō Masamura (1205–1273) becomes regent.
Writes Conversation between a Sage and an Unenlightened Man.

1/6 Writes The Daimoku of the Lotus Sutra.


8/15 The Daishonin’s mother passes away.

Nitchō becomes the Daishonin’s disciple.
Returns to Kamakura.

10/11 Writes eleven letters to remonstration to government officials and high-ranking priests.
1 (intercalary)/  Mongol delegation demands tribute from Japan for the Mongol empire.

3/5 Hōjō Tokimune (1251–1284) becomes regent.

3/7 and 9/17 Mongol delegations arrive in Japan.

Nichiji becomes the Daishonin’s disciple.

9/10 On answering a government summons, remonstrates with Hei no Saemon, the deputy chief of military and police affairs.

9/12 Tatsunokuchi Persecution: arrested by Hei no Saemon and taken to Tatsunokuchi to be beheaded; this attempt fails.

9/13 Government confines him to the residence of Homma Rokurō Saemon at Echi in Sagami Province.

10/5 Writes Lessening One’s Karmic Retribution.

10/10 Having been exiled to Sado Island, he leaves Echi for Sado.

11/1 Arrives at Sammai-dō, a hut in Tsukahara, Sado Island.
Nationwide drought occurs.

6/18–7/4 Ryōkan, a priest of the True Word Precepts school, prays for rain but without effect.

9/  Mongol delegation conveys demands to the Japanese government.

9/  While the Daishonin is at Echi, many disciples and followers, including Nichirō, are arrested and imprisoned on false charges.

Nikkō accompanies the Daishonin to Sado Island.

Abutsu-bō and his wife, Sennichi, become the Daishonin’s followers.
1/16 and 17 Engages in a religious debate in Tsukahara with priests of other schools and refutes their doctrines.

2/11 Writes The Heritage of the Ultimate Law of Life.

2/  Completes The Opening of the Eyes, declaring that he is the Buddha of the Latter Day of the Law.

3/20 Writes Letter from Sado.

4/  Moves to Ichinosawa on Sado Island.

2/  Sairen-bō becomes the Daishonin’s disciple.

2/  Hōjō Tokisuke, an elder half brother of the regent Hōjō Tokimune, plots to seize power but fails.

4/  Shijō Kingo travels to Sado to see the Daishonin.

5/  Nichimyō comes from Kamakura to see the Daishonin.

5/  Mongol delegation presents demands to Japan.
4/25 Completes The Object of Devotion for Observing the Mind, identifying the object of devotion for the people of the Latter Day of the Law.

5/17 Writes The True Aspect of All Phenomena.

5/  Writes On Practicing the Buddha’s Teachings.

5 (intercalary)/11  Writes On the Buddha’s Prophecy.

Writes The Entity of the Mystic Law.

1/14 Writes The Votary of the Lotus Sutra Will Meet Persecution.

2/14 Pardoned by the government.

3/13 Leaves Ichinosawa for Kamakura.

3/26 Arrives in Kamakura.

4/8 Remonstrates with Hei no Saemon.

5/12 Leaves Kamakura to live at the foot of Mount Minobu.

4/10 The Dharma Seal Kaga prays for rain.

4/12 High winds in Kamakura.

7/  Nanjō Tokimitsu visits Minobu to see the Daishonin.

10/  Mongol forces sweep across the islands of Tsushima and Iki, and attack Kyushu, the southernmost of the four main islands of Japan.

10/20 Storm attacks Mongol forces.
4/16 Writes Letter to the Brothers.

Writes The Selection of the Time.

9/7 Mongol emissaries are beheaded at Tatsunokuchi.

Because of Nikkō’s propagation activities, many people, including several priests of Ryūsen-ji temple in Atsuhara, become the Daishonin’s followers.

7/21 Completes On Repaying Debts of Gratitude.

Writes The Actions of the Votary of the Lotus Sutra.
Nichimoku becomes the Daishonin’s disciple.

3/16 Dōzen-bō dies.

11/24 Nichimoku goes to Minobu to serve the Daishonin.
6/25 Writes The Letter of Petition from Yorimoto on behalf of Shijō Kingo.

7/  Writes A Warning against Begrudging One’s Fief.

8/23 Writes The Real Aspect of the Gohonzon.

9/11 Writes The Three Kinds of Treasure.

Writes How Those Initially Aspiration to the Way Can Attain Buddhahood through the Lotus Sutra.


Atsuhara Persecution begins.
7/  Three brothers from Atsuhara—Jinshirō, Yagorō, and Yarokurō—become the Daishonin’s followers.
4/20 Writes Persecution by Sword and Staff.

10/1 Writes On Persecutions Befalling the Sage.

10/12 Inscribes the object of devotion for all humanity.

7/29 Members of a Mongol delegation carrying a letter for the Japanese government are killed at Hakata.

9/21 Twenty farmers from Atsuhara, including Jinshirō and his brothers, are arrested and sent to Kamakura.

10/15 Jinshirō, Yagorō, and Yarokurō are beheaded; the rest of those arrested are banished from Atsuhara.
2/  Writes Letter to Niike.

7/14 Writes The Doctrine of Attaining Buddhahood in One’s Present Form.
2/21 Imperial court orders temples to pray to victory over the Mongols.

5/  –7/  Mongol forces attack Kyushu for the second time. After most of their fleet is sunk by a typhoon, the forces withdraw.
2/28 Writes The Proof of the Lotus Sutra.

9/  Writes a transfer document at Minobu, entrusting Nikkō with the entirety of his teachings.

9/8 Leaves Mount Minobu.

9/18 Arrives at Ikegami Munenaka’s residence in Musashi Province (present-day Tokyo).

10/8 Choose six senior priests as leaders of their respective areas.

10/13 Writes a transfer document at Ikegami, designating Nikkō as chief priest of Kuon-ji temple at Minobu, and shortly afterward passes away.

======KIN 159 – BLUE ELECTRIC STORM=======

Blue Storm is your Conscious Self – who you are and who you are becoming.
Blue Storm is the initiation by fire, the lightning path, the arrival of the thunderbeings who bring the final transformation. To the Maya, Blue Storm represents the storm, the thundercloud full of purifying rain, and the lightning that shatters any false structuring of reality. Blue Storm is the purification of the ‘body temple’ and the ignition of the light body. In these last years of a twenty-six-thousand-year Mayan grand cycle, Blue Storm comes to help you in the disintegration process that moves you from separation to ascension. This initiation by fire breaks any false containers of self that cannot withstand the flame of transmutation. Only your true identity will live through these fires, for you will be reborn in the heart of All That Is.

Blue Storm provides the water that purifies and quenches your spiritual thirst. In this state of consciousness, you stand willing to surrender everything. You give up what you seem to be in order to become fully what you are. You step into the fires of the unknown, and you are changed forever.

Allow Blue Storm’s storm to purify and cleanse you.

Blue Storm catalyzes and prepares your nervous system and circuitry for complete transformation. It is the electromagnetic storm of transmutation, the clearing and quickening of your physical, mental, emotional, and etheric bodies. As you become aligned with the descending energies, and evolve in consciousness, you body’s vibration is raised, becoming less ‘dense’. Your new alignment ignites the quickening process that transmutes the shadows of the past, including experiences, judgements, thoughtforms, and old patterns that have held you back.

As you move into this new vibration, you may feel off balance. In this transformational shift, you will feel unusual quickenings on every level of your being. You will sense emotional and physical ‘imbalances’ and restructuring. Your issues will be catalyzed and brought out for you to address. By being present with your old patterns you have a unique opportunity to access the energy of Blue Storm, which is experienced as an inner transformational ‘storm’, a natural part of the process of vibrational shift and quickening.

Whether you are experiencing these changes consciously or unconsicously, the vibrational change is adjusting your energy pattern to accomodate the flow of the language of light. These new frequencies feed you on every level of your being. As your transformation progresses, you quickly become aware of the unconscious material you still need to process. No longer can you escape the effects of your belief systems. Fears and negative images can all be felt very quickly. The transformation is experienced as if it were happening ‘from the inside out’. Things seem to ‘cook’ inside you.

Remember that you have chosen to take part in this rebirth, both on a planetary and a personal level – the planetary dream, the miracle on Earth, is what brought you here! You are becoming the living model of the new reality. As an emissary of the great change, you are a transformer of the collective myth. Riding the crest of the wave, you are travelling both outward and inward on your journey home – for yourself and for all those who will follow after you.

A simple catalyst for this catapulting force is the integration of duality within. The personal integration of shadow is what will create the miracle! Personal shadow is simply that which is separated from the full light of consciousness. By integrating shadow, you are freed from delusions of right or wrong, good and evil. Shadow provides an opportunity for you to bring in all of your expanded essence.

Consciousness is a structural metaphor that is calling for transformation. As your consciousness becomes crystallized, narrow, and complex, it invites the process of dissipaton to ‘unravel’ and break it free. As you travel the spiral vortex of light, expanding into ever-widening realms of truth, your crystallized energy breaks down and trasncends form. This process can be very intense, but if you embrace it, you can be transformed into a freed adventurer – a divine actor who can play any part without becoming attached to it.

Blue Night is your Higher Self & Guide.

Blue night is the dark mystery within, the journey into self, that place to which you can always retreat to garner the gifts of your process subjectively. You are being asked to enter into and explore your process subjectively. Blue Night is the immense field of potential found in the depths of human emotion and feeling. The touch of Blue Night is like the moment you crawl into bed and feel yourself surrounded by warmth, darkness and peace.

Blue Night’s abyss holds the potent evolutionary playing field of all possibility. Here, as in the aboriginal dreamtime, there are no distinctions between then and now, real or imagined, dream or dreamer. In this expanded field, all things are not only possible but are constantly in the process of creation. In the framework of dreamtime, limiting constructs of “ordinary reality” such as time, space, and linear causality are freed into an expanded system, with unlimited access to ALL realities.

Dreamtime holds powerful opportunities. It is a field where potential, past, and future are held in the same matrix as the present moment. If such a construct is foreign to you, stretch your mind and entertain the possibility that you could help to dream a different reality into being. Enter into the mystery where reality is actually created.

In becoming a conscious dreamer, you can assist in literally creating a new reality for yourself, as well as constributing to the larger dream that is emerging. By focusing on this creation, your thoughts and intentions are projected at superluminal speeds across the crystal grid network that encompasses universes. This energetic field seeds, supports, and empowers the creation of an unfolding reality.

At a certain point, when a critical threshold of energy has been focused on a clear intent such as world peace, the underlying constructs of reality shift and a new reality begins filtering into human experience. Make no mistake: great change is seeded by conscious dreamers who understand and know that they are co-creating the larger dream.

Among other things, the dreamfield will bring to the surface your psychological polarities and core issues. These are the belief constructs you learn from society and experience, such as likes and dislikes, values and attitudes. You naturally attract the situation that promises integration, but through conditioning and habitual behaviour, you may choose to compensate, staying in a fixed pattern to protect your position. This choice will create only momentary relief, because the issues will keep being drawn back to be integrated. Thus, you may often find whatever is blocked or hidden manifesting into your consciousness through a dream, a body symptom, or a relationship. Often you may resist the new and the unknown. You may avoid going over your “growth edge”, because it may be asking for a shift in your underlying belief structures. Yet profound growth is possible through working with this charged material. Through following it into the darkness, you bring into the dreamfield the light that will carry you to wholeness and fulfillment.

In working with the growth edge in your dreamfield, often it is important to catalyze enough energy to free the stuckness and fixed patterns. By following or amplifying the feeling, your increased awareness will lead to the root of the issue thas has been separated from consciousness. Hidden within the unused channels of your perception are clues to the mystery that will integrate and release the restrictive pattern.

A meditation for Blue Night is, “I am the darkness that is the light and the stillness that is the dancing.” This meditation perfectly describes the paradoxical energy of Blue Night, the place of darkness from which all light emanates, the no-form abyss that contains all possibility. In finding this still point of Blue Night, you can access any expression of the light. The energy of Blue Night simply asks you to be still, to allow that expression to take shape from the darkness. From the darkness of Blue Night emerges the Essence Self. Sit in stillness, embracing the journey of insight and integration.

The colour of Blue Night is black, which represents the womb of the larger self, the receptive condition necessary to receive the light fully. Black is also an access route to the wisdom of the unconscious, the mystery of the abyss where you can tap into the collective dreamfield for insight and creative ideas. Blue Night also includes the shades of gray, symbolic of the merging of light with the darkness. If you wish to work with the energy of Blue Night, visualize black.

White Wind is your Subconscious Self and Hidden Helper.

White Wind is the galactic wind, the catalyzing current, the Spirit that moves through all things. It is the divine breath that gives life to all creation, the unseen essence of solar energy. White Wind is the breath of inspiration, the fertilizing force of the wind. Its essence is the movement of Spirit as it penetrates into form to enliven, purify and inspire.

Receive the gift of White Wind by simply taking a conscious breath. Amidst the seemign complexity, beathe consciously. Allow your life to be more like the wind, free-flowing and open to Spirit.

White Wind represents spontaneity and simplicity. As you experience the truth of the present moment, White Wind leaves you free to move on to the next moment without the baggage of desire, regret or expectation. White Wind is the simple knowledge that invisible forces are always moving in your life, guiding and inspiring.

White Wind also embodies the concept of presence. Presence is an expression of beingness, a creator of intimacy. It has to do with being wise in your simplicity. From simple beingness, your true identity emerges. Presence is being open, aware, and in the now. Presence is ‘being there’ for whatever is.

Think back to a time when someone looked deeply into your eyes, acknowledging your beingness with their full presence. Remember how wonderful and intimate that felt. When you wnat to be intimate with someone, become equally open, aware, and present. When you bring your awareness into the present moment, everything else falls away. When you are fully present, your mind is not preparing responses to what it is hearing while you’re listening and feeling. Drop your evaluating and reactive nature. Trust that your heart will have the appropriate response when the time comes. Allow your mind to be quietly responsive, like a pool of water, natural in its unconditional acceptance of the moment.

Presence is simple. It is like being caught in the moment by the beauty of nature. Presence is your natural state of being. When you are present, your heart feels open, charged, full. When you are present, whether alone or with another, you are loose and relaxed. Time may seem to slow down. You can expand your awareness with ease, allowing yourself to truly see and be seen. You let your feelings speak through your eyes, and the ‘feeling channel’ in you breathes freely, without expectation or judgement.

Red Moon represents your Challenge and Gift. With maturity and awareness this challenge will turn into a Focus. This is what you desire to learn in this lifetime.

One shadow of Red Moon is the tendency to float in the river of forgetfulness, feeling separate from clear awareness and guidance. Due to the influence of the collective trance, you may have unthinkingly accepted the beliefs and values of your culture. Because of the illusion of separation from the Divine, this trance may have deepened your experience of forgetting.

Another shadow aspect of Red Moon is the tendency to direct your life primarily on the desires and needs of your ego instead of opening to the guidance of your Essence Self. Choices at your “growth edge” may feel unsure, for they transform your beliefs on your journey toward wholeness. Your intuitive guidance and internal proddings will trigger remembrance of what seems to have been forgotten. Pay attention to any sensory signs, any guidance that gives you strong feelings. In the larger pattern of cosmic communication that is available in each moment, these signs are painted everywhere. Be the translator-beacon. Let Red Moon awaken the interpreter within you who decodes such signs. Let Red Moon assist you in clearly understanding your perceptions.

Remembrance is a natural process. Use it naturally, without becoming obsessed with it. Being overly concerned with remembrance can actually hamper your process. Also be aware of any tendency to look to others for information about your remembrance. As fellow journeyers, we catalyze each other; however, you are the one who truly knows. Don’t get lost or confused by looking outside yourself.

Another shadow of Red Moon is self-deprecation. In this shadow you may feel like hiding your light so that it limits you from being seen as the beacon you truly are. This tendency can stem from your shy or wounded inner child, whose sensitivity may have been suppressed thorugh life experiences. This may create a desire to withdraw or feelings of aloneness and insecurity. On the other side of this shadow, you may be overidentified with being the beacon for others. Such issues show you what is between you and the clear expression of all that you are.

Self-criticism may be supported by internal self-talk, which brings to awareness the negative self-judgements that have been separated unconsciously into shadow. You have picked up your internal critic from the judgements of a critical world. Red Moon invites you to heal the inner critic. Take the blinders off. Make a conscious effort to reframe self-talk that is self-diminishing. Be aware of your response to the judgemental and critical remarks of others. Allow relationships with others to support your fullest expression. As you stand in your own light, you will naturally fulfill that which you came here to do.

Yellow Sun is your Compliment – something that comes naturally to you.

“I Am that I Am…I Am that I Am…I Am that I Am.” This mantra of Yellow Sun is a meditation for accessing the I Am presence that contains great power and universal truth. Yellow Sun is the mystery unveiled, the simplicity of unconditional love and limitless bliss. Known by many names, Yellow Sun is the Solar Lord, the Mind of Light, the Center that is also your center. Yellow Sun is your solar home, the Great Central Sun.

Yellow Sun is a reminder that you are, at every moment, in the center of All That Is. In your journey of remembrance, you are crafting a light body to return to a home in the stars that you never really left. Return as a child of the sacred to the Great Central Sun! You are the crown of creation, infused with the blueprint of solar mind. You are a Godseed, the reflection of cosmic consciousness. You are love made visible!

Discover the simple secret encoded in Yellow Sun’s star-glyph: you are unconditional love, the stone of indestructible liberation. Radiate that knowing in all your thoughts and actions. Love all of creation. Join the dance of light, the fundamental constant of nature, and shine forth the clarity of your true essence. There is great power in simply identifying with the light:”As above, so below.” You are in God, and God is in you.

As you express unconditional love, you become more than you previously perceived yourself to be. You become illumined, the full manifestation of your divinity. In the embrace of your humanity, accept yourself and others unconditionally. Magnify your full presence. Yellow Sun will come in myriad forms to assist you. Be limitless. Accept and understand the nature of judgement, fear, light and dark within yourself and others. Love and accept yourself and others as you are, freed from previous boundaries. You are the dawning of the solar age.
As you move toward your core of light, you will find a clear-light awareness that is innately innocent. In this place, the mind is restored to it’s original state of receptivity. Clarity and freedom become expressions of being, and bliss becomes the body. At this core of light, a new reality is born. From the union of the divine masculine and feminine is birthed the solar androgyny of cosmic consciousness.

Now we find ourselves in a great awakening. We have the opportunity to retrace our steps, to return to union with Original Cause. We who have deepened the illusion of seperation are now poised to retrieve what seemed to be lost forever. Through the gift of rebirth and ascension, we are reclaiming our original state of union with God. We are going home.

The process of rebirth and ascension can be viewed simply as the raising of the vibratory rate of the Earth and her children. It is embodied in the state of consciousness that knows the self as divine. The circlet, or crown, is a symbol of recognizing and knowing that divine self. So the crown as a sacred tool is a universal symbol of the completion of a circle of self-empowerment and self-authority. Full ascension is the freedom to take your physical form with you to other planes and dimensions. In preparation for the ascension, there is an opening and clearing of your light seals and chakras. If you choose to walk this path, know that in the embodiment of your “I Am” self, you will learn to accept all things unconditionally, forgiving and releasing all judgements of yourself and others. The activation of solar mind and ascension is already in progress. In divine fusion, you are becoming the one body of the ascension.

Open your heart as a flower to the Sun, and become the same love that holds universes together!

Your Tone is Tone 3 – Electric

Movement, change, flow, current, creativity, integration, sacred trinity.

Three is the ray of Rhythm, the galactic heartbeat of natural flow. This universal river offers you movement, and all possibilities flow within its pulse. Open yourself to its current of change!

The Electric Tone of 3 suggests that there is something you desire to change or integrate into the natural flow of your life. Become the ‘third point of light,’ created from the integration of polarity. Feel the pulse of the sacred trinity within you, revealing a new creation. Allow it to integrate that which has seemingly been lost, separated, or obscured from your sight.

If you have a tendency to be scattered in your creativity, make an extra effort to focus your energy. Align with your intention to express the truth. Now is the time for the Great Mystery to reveal itself through you. Know yourself as the capstone of light. Allow your creativity to express your spiritual journey.


These excerpts were taken from the book, “The Mayan Oracle – Return Path to the Stars” by Ariel Spilsbury & Michael Bryner – Click here to email Ariel and purchase a signed copy! <—–

“True greatness means that, even if you forget what you have done for others, you never forget what others have done for you. It means always doing your utmost to repay debts of gratitude.” – JOSEITODA.ORG

“Rather than provide knowledge itself, we must encourage the joy and excitement that arise from learning.” –


Tom Kenyon, M.A.
Tom Kenyon, M.A.
The Ultimate Brain
User’s GUide
PsychoAcoUsTic iMMersion
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Welcome to the Ultimate Brain
The Ultimate Brain series is a culmination of over twenty years of research
and recording. It features many of the most useful programs from the
Acoustic Brain Research Library—programs that have benefited many
individuals over the years. May they also help you to develop your creativity
and intelligence, improve your problem-solving abilities, decrease stress, and
increase your sense of wellness.
What is a Brain state?
The brain emits electrical potentials or patterns throughout its entire
structure, caused by the passage of information between brain cells. These
electrical patterns or brainwaves have been clinically shown to correlate
with various mental and emotional states. The standard means for
measuring brainwave activity is with an electroencephalogram, or EEG.
The EEG measures how slow or fast the brain’s electromagnetic field is
pulsing. These pulses are so fast that they must be measured in cycles per
second, or hertz (Hz).
Brain states have been roughly divided into seven categories:
Super-High Beta: 35–150 Hz
K-Complex: 33–35 Hz
High-Beta: 23–33 Hz
Beta: 14–23 Hz
Alpha: 8–14 Hz
© π 2006 Tom Kenyon
Published 2006
Printed in the United States of America
All rights reserved. No part of these liner notes may be used or reproduced in any manner without
written permission from the author and publisher.
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Tom Kenyon
The Ultimate Brain
Theta: 4–8 Hz
Delta: 0.5–4 Hz
Delta is in the 0.5–4.0 Hz range, and it is associated with deep sleep and no
awareness of the self. However, certain individuals with highly developed
nervous systems have reported a deep stillness and a relaxed awareness of the
self while in delta. Such persons have usually cultivated their nervous systems
through such practices as yoga, meditation, etc.
The next level of brainwave activity is theta, which is in the 4–8 Hz range.
Theta is associated with deep relaxation and profound imaging experiences
such as dreams, visions, etc. Theta is also associated with certain types of
accelerated learning and with the phenomena of self-healing.
From theta we move up into alpha, which is associated with mild relaxation.
Alpha is in the 8–14 Hz range and is often used in accelerated learning
methods, as well as stress-management programs. Alpha is an ideal state for
learning and light relaxation since it produces a state of body and mind in
which we are both relaxed and aware of the external world.
Beta is what we normally think of as waking state and is in the 14–23
Hz range. High-beta is in the 23–33 Hz range and is associated with
heightened states of mental activity. K-complex is in the 33 Hz range,
usually occurs in short bursts, and is associated with “a-ha” experiences
(when one has a sudden integration of ideas or experiences).
Super-high beta states are associated with various states of arousal and
alertness. Preliminary studies from some researchers indicate that some of
these higher beta states may be useful in the creation of long-term memory
and increased learning capacity.
The Magic Window–Alpha and Theta
By targeting certain brain states, it is possible to greatly assist internal
activities such as learning, self-healing, and the exploration of altered states.
In particular, the alpha and theta brain states are a “magic window” to
your innate genius and intuitive powers. While in the theta state, internal
experiences are vividly real. These imaginary events during theta activity
can produce powerful transformational experiences that can affect not
only your mental awareness but your neurophysiology as well. Because
alpha state is more outwardly directed, while still producing a mild state of
relaxation, it is ideal for situations where you want to decrease stress around
learning as well as those times when you want to decrease the negative
effects of stress. The Ultimate Brain uses many different brain states but
emphasizes those in the “magic window” of the alpha/theta range to
increase your brain’s ability to enter resourceful altered states of awareness.
Numerous studies have shown the efficacy of both alpha and theta activity
to increase mental and physical wellness. In addition, these states of body
and mind give you access to the more intuitive aspects of your own mind—
sometimes referred to as the genius within.
What Makes The Ultimate Brain series so effective?
BioPulse™ Frequencies
One of the first things you will hear when you listen to any of these CDs
is a series of odd sounds in the background called BioPulse™ frequencies.
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Tom Kenyon
The Ultimate Brain
These frequencies are designed to allow the brain to move toward a target
brain state. Biopulse frequencies are created by taking a 100-cycle-per-
second sound and then pulsing it at different rates of speed, creating what
is called entrainment. This is a way of pacing the brain toward a window
of brain activity, toward one of the brain states we wish to produce. For
instance, a pulse of 4 cycles per second tends to stimulate the low threshold
between theta and delta for most people. A pulse of 10 cycles per second
tends to stimulate activity in the mid-alpha range.
The principle of entrainment utilizes a part of the brain called the RAS,
or the reticular activating system. It sits in the base of the brain in the
brain stem and pays attention to new stimuli coming in from any of the
senses. Be it a sound, sight, or touch, anything that is different alerts the
RAS and stimulates the rest of the brain into a heightened brain state
of more activity and alertness. When a sensory experience like a sound
or image repeats itself without change, the RAS tends to relax and calm
down the rest of the brain. A good example of this is the hypnotizing
effect of the dotted lines on the road when you are driving at night. Any
pattern that is picked up by the RAS stimulates the brain either to relax or
to become more alert. Entrainment occurs when sound pulses are picked
up by the auditory cortex and sent down to the RAS. The RAS detects
this pulse and recognizes it as something different. When the pulse is slow
the brain begins to slow down. When it speeds up, the rest of the brain
speeds up.
On a more technical note, brain-mapping studies (using EEG) show that
the brain never enters just one brain state at a time. The brain is usually
processing many different brain states simultaneously. Using statistical
models, researchers can deduce which brain state is predominant or the
strongest. This is what is usually referred to when we say there has been an
increase in a particular brain state.
Tonal Matrices
Another important part of brain stimulation is the use of music
specifically composed to produce an altered state. The sound quality,
rhythm, harmonic relationships, melodic passages, and what are called
sentic waveforms are all important parts of this kind of composition.
The idea of sentic waves comes from the pioneering work of Manfred
Clynes. The basic notion is that anything that creates a pressure wave,
such as sound or touch, can create an emotional response. Sentic waves
are specific waveforms used to produce emotional responses. All of these
elements orchestrated together are what I call a tonal matrix. You will
notice that the tonal matrix of each CD in The Ultimate Brain series
is very different because each relates to the different tasks we want to
perform and different brain states we want to produce.
Four Kinds of Psychoacoustic Tools in the ABr Library
The recordings in the Acoustic Brain Research library can be classified into
four different types. Of the eight recordings included in The Ultimate Brain
series, two help build new neurological networks, one helps in breaking free
from psychological limitations, another acts as ambient support, and the
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Tom Kenyon
The Ultimate Brain
remaining four are passive learning programs. Each CD includes detailed
instructions for its use in the liner notes.
Active Learning–Building New Neurological Networks
These CDs are most effective when used at least once or twice a week.
•  Enhance Creative Problem Solving is a psychoacoustic recording in the
mid-alpha range that utilizes a technique designed by Dr. Win Wenger
called Image Streaming. This very powerful but simple technique increases
measureable IQ, creative problem solving abilities, language abilities,
and creativity. Research has shown that the use of image streaming can
measurably increase your IQ with every twenty minutes of usage.
•  In Mind Gymnastiks you put the brain through its paces, from low-delta
all the way up to K-complex. Just as when you work a muscle group in
the gym you get stronger and have more physical capabilities, in Mind
Gymnastiks you exercise specific areas of the brain so that your brain will
perform better. You will be able to think more clearly and be more creative
as a result of this training.
Breaking Free of Psychological Limitations
This CD can be used from once or twice a week up to once or twice a day,
depending on your need for support.
•  Freedom to Change uses story and metaphor in the “magic window” of
alpha and theta to empower the subconscious mind to create a change
in psychological patterns. It is very useful for overcoming addiction;
increasing self-esteem and self-worth; helping with feelings of being
overwhelmed; dealing with emotional pain, grief, and loss; and lowering
the risk of suicide.
Environmental Support
Play this CD any time you need to study, create, or work with less stress.
•  Ambient Support is a recording meant to be played in the background at
low volumes. It is designed to decrease stress around learning and working
and help you to be more creative.
Passive Learning
These CDs can be used as often you like.
•  Deep Rest is designed for those times you may not have had enough sleep
or when you just want to take a break from your hectic schedule and enter
into a refreshing brain state. It’s especially helpful for those who have
difficulty sleeping.
•  Deep Relaxation and Healing utilizes the musical interval of the harmonic
fifth to bring the listener into the theta state. It is useful for stress relief,
healing, and for generating a profound state of relaxation.
•  Opening the Heart also uses the harmonic-fifth interval in conjunction
with an ancient mantra believed to be the sound of the inner heart. It is
a wonderfully moving, calming experience of relaxing theta that can be
used specifically to activate the heart center.
•  Activate the Holographic Mind produces a very powerful altered state of
consciousness through the use of theta state. Sixteen different voices all
sing simultaneously, creating complex geometries of perception. It is
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Tom Kenyon
The Ultimate Brain
used for generating experiences such as fantasies, dreams, visions, and for
psycho-navigation (the use of altered states to go backward or forward in
time, explore past memories, and enter into other realms of consciousness).
small Actions can create real change
The Ultimate Brain is designed to give you everything you need to begin
the fascinating journey of increasing your creativity, intelligence, sense
of wellness, creative problem-solving abilities, and other resources that
are inherent in your nervous system. But remember, The Ultimate Brain
is an ever-evolving process, not an endpoint. No matter how intelligent
and creative you become, you can always be more resourceful and more
powerful in your life. The Ultimate Brain is a potential for each of us. It is
up to you how far you take it.
In my twenty-three years of working as a psychotherapist and brain
researcher, I have seen true miracles occur in people’s lives as a result of
changing how they used their brains. Research clearly shows that we can
build new neurological connections, function at higher levels, and develop
new mental and emotional abilities at any age. No matter what your
situation in life may be, or what you think your mental and emotional
limitations are, know that your brain can change—and when it does, so
does your experience of life. When it comes to our brains, the smallest
changes can make extraordinary differences. I can honestly make you
this promise. Use The Ultimate Brain for the next month or two and you
will be absolutely amazed at the positive changes that will occur in your
life, all because your brain will be performing at a higher level. Years of
experience have taught me that our brains like to be challenged; they like
to learn new things, and although it isn’t scientific to say this—I think
our brains do better when they are happy. And like happy people, a happy
brain is a good thing.
Tom Kenyon
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The creator of the ABr Library
Tom Kenyon, M.A., holds a Master’s Degree in psychological counseling and
founded Acoustic Brain Research (ABR) in 1983 to scientifically document
the effects of sound and music on consciousness. He regularly conducts
trainings, seminars, and learning tours. For further information, including
his teaching schedule, visit his web site at
Acoustic Brain Research
PO Box 98, Orcas WA 98280







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