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NS 1.27.6.17

30 December 2014

<< Monday December 29, 2014 >>
NS1.27.6.17
http://www.nichirenlibrary.org/en/wnd-1/Content/17

I THINK THAT EVERYTHING IS A SOUND A GONG A SONG A S A DONG A LONG DUCK DONG SEX MACHINE WHEN THE PARTY GOES INTO FULL EFFECT ONLY

PAST THE BASE CAMP THAT IS AT THE FOOT OF THE THE STOOL THAT IS FOR FEET THAT IS A JOLLY OLD GOOD FELLOW HAS ONLY BEGUN TO UNLOCK AN ELBOW TRIANGLE THAT COMPOSES THAT SONG LUCK DING DANG DITCH THE WHICH SAND OF THOU DUST STRIKE A BLAZE THROUGH THE LOOKING GLASS HOUSE OF DANCE BUILT WITH FIFTY DOLLARS OR MORE ALWAYS ACCEPTED AT THE HOUSE OF GOD WELL GONE THUS COME ONE WORLD HONORED ONE WELL GONE ONE IN COMPANY WITH BILLIONS OF TRILLIONS OF AUDITORS THAT ARE PARTAKING OF THE THUNDER CLOUD VIBRATIONS OF THE ENLIGHTENED INTUITION THAT COMES OF IT SELF AND BRINGS ONLY THE WINNERS EDGE TO THE FOREFRONT OF THE RULE OF REDUCTIONISM AB DE LA ABSURDUM A LA: OCCUMS RAZOR AND THE ONE THAT IS ABOVE THE 10 POINTS EQUILATERAL TRIANGLE IS THE HOLY TETRACTYS ARRANGED ZERO ON THE POINT OF THE APEX AT THE LOCATION TITLED THE PINNACLE OF THE ASCENT OF THE DOVE OF PEACE OF PYTHAGORAS FASTING FORTY DAYS AND FORTY NIGHTS THUS HONORING THE OTHER WHICH IS NOT ACTUALLY NOT ALWAYS INSIDE THE ONE THUS COME AT A HOLY MOMENT THAT IS HOLY, HOLY, HOLY, ABOVE ALL AND NEVER NOT HERE TO SAY THAT THERE IS ALWAYS A WAY TO UNDERSTAND THE MEANING OF THE ENERGY OF THE MU JI NI THE BODHISATTVA INEXHAUSTIBLE INTENT THAT IS EVER OF THE ONENESS WITH THE ETERNAL SHAKYAMUNI BUDDHA HIDDEN IN THE DEPTHS OF THE SIXTEENTH CHAPTER OF THE LOTUS SUTRA, MYOHO-RENGE-KYO. THE SCRIPTURE OF THE FINE DHARMA OF THE WONDERFUL LAW OF THE LOTUS BLOSSOM. INSIDE THE MIND’S EYE IS WHERE I AM COMING FROM WITH THE DOUBLE DUTCH DOLLAH THAT MAKES ME HOLLAH IN THE SEVEN TEEN THINKING ABOUT THEM THROUGH THE THISTLE MILK I ROAMING INSIDE THE JOHN IS THE SAINT MOOD IS JOSTLING THE BUSTLING BUSTLE OF A HUSTLER MENTALITY, BUT ONLY WHEN YOU ARE JODECI THE ONE WITH BASS IS ALWAYS BRING THE TREBLE BACK THROUGH THE TREBLE IS BANGING AND THIS IS THE WAY THAT ONLY WE COME BACK THROUGH WITH THIS IS THE BEAT FREAK-ER ELECTRIC RADIAL PLASMA ON THE THIRD DAY OF THE WEEK IS THE WHITE REFINING ENERGY WITH THE THIRD WEEK BLUE OF TRANSFORMATION ON THE SINGLE-POINTED BEAM OF LIGHT EMITTING FROM BETWEEN THE TUFT OF WHITE HAIR IS IN THE INNER VISION CULTIVATION ACTIVATION RADIAL PLASMA GAMMA AND IN THE FORTY HERTZ RANGLE ID EST I.E., THAT IS THE CYCLE’S PER SECOND MEASUREMENT AS IN THE MYOHO-RENGE-KYO… THE FIVE OR SEVEN CHARACTERS. WHY ARE YOU MY CLARITY? WITH THE BASS IN YOUR FACXE AND THE GROUND ON POUND TAP THAT WET WET RIDE IT RIDE, BOOM BOOM BOOM BOOM INTO THE POON I CONSUME MASS HYSTERIA AS THE ENLARGEMENT OF THE VOLACNIC THROBING PISTLE KUNG FU GRIP I LIKE HER MOUTH WET AND I JUST BRING THE TIP AND LET IT GO DRIP DRIP DRIP ON HER INNER THIGH AS I BANG BANG BANG THE CONFETTI COMMITTEE WITH THE LITTLE ITTY BITTY NITTY GRITTY NICHE FROM THE WEST THE NORTH THE SOUTH THE CENTRAL AND EVEN THE EAST AND COME ONE TRAIN MATRIX GONE COMMANDO FOR YOU KNOW CHARMED IS A SHOW THO, THAT ONE BRING MAD DOUGH YOU, FOR IF YOU ARE THE RUBBER BAND MAN YOU CAN BRING THE SANDMAN THE BOX UP THE MOUNTAIN AND BRING MOTHERFUCKIN HERE TODAY WE GOT OUR OWN THING TO DO AND REPRESENT HOUSE MUSIC TO THE FULLEST DO YOU HAVE WHAT IT TAKES TO RELIEVE THE TENSION THIS IS HOUSE MUSIC, THIS IS A BAD BOY BILL EXCLUSIVE, HOUSE MUSIC RELAX YOUR MIND AND LET YOUR BODY BE FREE THIS IS HARLEM BOOGIE AND I AM HORNY ALL NIGHT LONG THAT IS WHY I SING THIS SONG FROM GET DOWN ON THAT FUNKY LAND I BRINGT IT BASK UPSIDE DOWN AND TAP TAP TAP INSPECT THE DECK AND PUT A RING ON THAT FOR SHO THOUGH I THOUGHT YOU WOULD KNOW FO SHO THO. OH YEAH. OH. YEAH. OH. YEAH. OH. YEAH. OH. YEAH. STARTED FROM THE BOTTOM NOW WE HEAR. STARTED FROM THE BOTTOM NOW THE WHOLE TEAM FUCKING HERE. LITTLE MY MOMMA’S HOUSE WE WOULD ARGUE EVERY MONDAY. I GIVE YOU THE KEYS AND TOLD YA BRING IT RIGHT BACK NIGGA. NOW THE WHOLE TEAM HERE NIGGA. STARTED FROM THE BOTTOM NOW THE WHOLE TEAM IS FUCKING HERE. OH. AH. YEAH. AH. YEAH . AH. YEAH. TAP THAT ASS. FLIP THAT ASS. BRING THOSE PONY PONY HORNY LOVES

RHYTHMIC 17
Mon Dec 29, 2014
RED
SOLAR
SERPENT
Guided by Birth
KIN
165
First Quarter
54.7%

Gamma 13 13

Day Three:

GAMMA
Level 1: Meditating the Ajna (Third Eye) Chakra
Sit in a comfortable meditative posture. Keep your spine erect and body relaxed.

With the body completely still, practice a few moments of natural mind meditation. Once the mind is sufficiently clear, direct your attention to your third eye or Ajna chakra. Make it as clear and pristine as possible,
glistening and sparkling with vibrant energy. When it is pure and translucent, pulsing at your brow,
allow it to dissolve and transform itself into a two-petalled indigo lotus.
Concentrate on this area inside of your third eye chakra. Concentration on this chakra awakens the
pineal gland, opening our inner vision to the receptivity of cosmic forces; this is the doorway to the
astral and psychic dimensions of consciousness.
The word “ajna” is derived from the Sanskrit root which means “to know, obey or follow.” Literally,
ajna means “command” or “the monitoring center.” It is also sometimes referred to as the chakra
of the mind or the eye of wisdom. The Ajna chakra is the point where the three main nadis (Ida,
Pingala and Sushumna) merge into one stream of consciousness and flow up to the crown center.
To awaken the Ajna chakra requires discipline and persistent concentration. Visualize a dot of light
and stay focused on the single point of light to cultivate your inner vision. The purpose of this action
is to pacify the lower emotions, open the inner vision, and sustain concentration. Cultivation of the
Ajna chakra lifts us to a level of continuing consciousness, creating the possibility for mind-to-mind
communication or telepathy.
This chakra is governed by the feminine principle or Shakti Goddess Hakini (Insight). It holds the
key to intuition, or sixth sense—direct attunement or attaining divine knowledge directly without
the aid of the senses—what is traditionally called “gnosis.”
When this center is finally awakened the body becomes flooded with bliss light radiance that
illuminates all you set your mind on. You are creating a light transmission antennae from the inside
out so that the higher intelligence may connect with you. Once sufficiently disciplined, your inner
vision can be directed to any one of your other chakras to retrieve information, impressions, stored
Book of the Transcendence • Cosmic History Chronicles • Volume VI
14
memories and/or insights. It is through the Ajna chakra that we may see the hidden essence of the
world of appearance: past, future and present at once. When the mind is purified, then the other
chakras naturally awaken.
Ajna affirmation: May we be granted galactic vision to transform all matter into the purifying radiance of
the higher dream!
Level 2: Activating Radial Plasma: Gamma
Breathe deeply through your nostrils and allow your awareness to flow up your nose and into your
third eye chakra. Bring your awareness to the inner Gamma plasma at the center of the chakra.
Visualize the white symbol radiating out to all points of the universe with peaceful equanimity and
equalization of light and heat charges.
Repeat the following while focusing on your third eye: “My lineage is the union of intrinsic awareness
and the ultimate sphere, I attain the power of peace.” Allow yourself to feel the merging of light
(perfect radiant form) and heat (intrinsic awareness) within the third eye. Feel the inherent perfection
and innate self-liberation of peace that always exists in the present moment.
To discover the lineage of heat and light cover your left nostril with your left thumb and breathe
deeply three times in and out through your right nostril. First, flash onto the yellow Dali plasma
at your crown chakra and feel the heat of intrinsic awareness emanating from this center. Now,
cover your right nostril with your right thumb and breathe deeply three times in and out of your left
nostril. Flash onto the luminous red Seli plasma at your root chakra and feel the soothing flow of the
radiating sphere of light. Contemplate the mystery of light and heat.
Now merge the heat from the crown and light from the root together in your third eye, white
Gamma plasma. Feel the pulsing union of this intrinsic awareness (heat) and ultimate sphere
(light). Your entire body and glandular system is pacified and bathed in the warmth of this divine
mother/father light.
Chapter 5 • Synchrogalactic Yoga II: the Practices
1Chapter 5 • Synchrogalactic Yoga II: the Practices
15
With sufficient concentration and practice, the thermic energy from both the crown chakra as well
as the exterior higher-dimensional light universe floods into the third eye and fills the physical and
astral nervous system with radiant insight, reinstating our clairvoyant birthright.
Gamma is the third stage that completes the three-part primary sensory quantum.
A sensory quantum is the first stage building block of sensory experience.
Level 3: Engaging the Third Mental Sphere (Waking Conscious)
Waking conscious mediumship activates third mental sphere.
Visualize the third mental sphere (waking conscious) located in the brain at the anterior portion of
the right cerebral hemisphere above the right eye. This mental sphere generally functions solely with
the third-dimensional self, but in a state of wakefulness it operates at the beta level governing the left
front cerebral hemisphere.
The third mental sphere is the medium of thought, decision and moment-to-moment awareness.
Becoming conscious means to question everything back to its source. True knowledge begins first
with curiosity, a desire to know. This desire to know creates the space for intelligent questions to arise.
With these questions comes the desire to know the answer. The feedback received varies according
to the quality of the question.
This mental sphere governs the power of free will; it is intended to be disciplined by the exercise of
will on behalf of a spiritually coordinated purpose. When this is achieved, then the eye of wisdom
opens and gnosis becomes possible.
This sphere also corresponds to the fourth time dimension: Cosmic cube. Cosmic cube refers to the
highest level of cosmic mastery entering us into higher mental design processes of co-creation. The
most direct way to activate this level of awareness is by practicing tuning the third eye to the Supreme
Being; shining, full of light, pure, perfect and free of obscurations. Keep the mind fixed for as long
as possible on this formless One; the Creator of all Knowledge and Intelligence. Allow your mind to
merge with all of creation.
The ability to have one-pointed consciousness is the key to waking conscious mediumship. When the
mind is concentrated at this point then comes the transcendence of individual unconsciousness into
collective planetary consciousness.

Book of the Transcendence • Cosmic History Chronicles • Volume VI
Chakras 8 and 9: Root of Root and Crown of Crown
Root of Root chakra extends to and encompasses the Earth’s octahedral
core; it is the matrix for grounding cosmic mediumship. The Earth core
chakra is what gives us the ability to communicate with elemental spirits.
Crown of Crown chakra extends to and encompasses the Earth’s
noosphere. The noospheric crown is the higher mind control that tunes
us into the higher telepathic collective consciousness, the field of the
planetary logos, and to supreme supermental superconscious states of
cosmic consciousness.
The central activity of these two chakras is to coordinate evolutionary
functions or processes within the celestial body (one planet) wherein they
hold their energy field. The higher celestial logoi act on every aspect and
facet of consciousness evolution through the mental spheres; this opens up
a diverse range of possibilities of consciousness, perception, sensation, etc.
This extends to the upper realms into the laws of destiny, laws of creation and the absolute. This is
the realm of cosmic design that defines the infrastructure of the universe we live in. It is the realm of
the 5-D higher self, the body of radiance of the planetary logos as the transductive accumulator of all
hierarchies, commands and ordinances. As the root of root is the reservoir of cosmic mediumship, so
the crown of crown is fulfillment and realization of all cosmic consciousness possibilities

Chapter Three: Simile and Parable
POINT 2 OF 3RD CHAPTER = POINT 17 OF 231 TOTAL POINTS O.T.T. ONGI KUDEN

Point Two, regarding the passage “At that time Shāriputra’s mind danced with joy. Then he immediately stood up, pressed his palms together, gazed up in reverence at the face of the Honored One, and said to the Buddha, ‘Just now, when I heard from the World-Honored One this voice of the Law, my mind seemed to dance and I gained what I had never had before.’”

p.45Words and Phrases, volume five, says, “In this passage that describes the outward signs manifested by Shāriputra, the words ‘he immediately stood up, pressed his palms together’ refer to his acknowledgment of the Buddha’s words as it was expressed by his body.
“Previously, there had been the two realms, the provisional and the true, which were like two palms that are not pressed together. But now it is revealed that the provisional is identical with the true, and it is like two palms that are pressed together.
“As for the act of turning to face the Buddha, previously the provisional realm did not embody the cause for attaining Buddhahood, and the true did not embody the effect, that is, the attainment of Buddhahood. But now it is revealed that the provisional is identical with the true, and together they provide the great perfect cause for the attainment of Buddhahood. It is a cause that will invariably lead to the realization of the effect. Therefore the text says that Shāriputra pressed his palms together and turned to face the Buddha.”

The Record of the Orally Transmitted Teachings says: Gasshō, or “pressing the palms together,” is another name for the Lotus Sutra. Kōbutsu, or “turning to face the Buddha,” means that one encounters and pays respect to the Lotus Sutra. Pressing the palms together is an element of the body. Turning to face the Buddha is an element of the mind. The passage describes how one dances with joy when one comes to the realization that the elements of the body and the mind are the Wonderful Law.
Again, gasshō, or pressing the palms together, has two other meanings. “Pressing” means myō, or wonderful, while “palms” refers to hō, or the Law [or phenomena as its manifestation]. Again we may say that “pressing” is the Lotus Sutra and “palms” are the twenty-eight chapters that make it up. Or again, “pressing” is the world of Buddhahood, and “palms” are the nine worlds. The nine worlds are the provisional, while the world of Buddhahood is the true. Thus the Great Teacher Miao-lo [in his Annotations on “The Profound Meaning of the Lotus Sutra,” volume four] stated, “The p.46nine worlds represent the provisional, the world of Buddhahood represents the true.” The Ten Worlds are all contained within these two characters gasshō. Of the countless phenomena of the three thousand realms, there are none that are not a part of gasshō.
Generally speaking, this gasshō represents the three types of Lotus teachings [that is, the secret and hidden Lotus, the basic Lotus, and the openly expounded Lotus]. The Lotus Sutra we are speaking of now is the Lotus Sutra as it exists before being divided into these three types. However, the openly expounded Lotus [which opens and unifies all the other teachings] is the Buddha’s true meaning. The Great Teacher Dengyō points out that the words “to the one Buddha vehicle” (chapter two, Expedient Means) represent the basic Lotus teaching [which replaces the three vehicles with the one vehicle], and that outside of the Wonderful Law, there is not so much as one line of any other sutra.
To turn to face the Buddha means to turn and pay respect to the sutra, each and every word of which is the golden body of the Buddha. The two characters gasshō embrace the entire Dharma-realm. Thus each and every being in the realm of hell or hungry spirits, as well as all the other phenomena in the three thousand worlds, just as they are, are embraced in this act of “pressing the palms together and turning to face the Buddha.”
For this reason, Shāriputra himself is the entire Dharma-realm. Shāriputra is the Lotus Sutra. Shā stands for the truth of non-substantiality, ri for the truth of temporary existence, and putra for the Middle Way. He is the Wonderful Law that is the perfect unification of the three truths.
Shāriputra is a Sanskrit word that may be translated as shinshi, or “body child.” The body child is the body and mind of the Ten Worlds. “Body” represents the element of the body or form in the Ten Worlds, and “child” represents the element of the mind in the Ten Worlds.
Now Nichiren and his followers, who chant Nam-myoho-renge-kyo, are all Shāriputra. Shāriputra is none other than the p.47Thus Come One Shakyamuni, the Thus Come One Shakyamuni is none other than the Lotus Sutra, and the Lotus Sutra is none other than the two elements in us, our bodies and our minds. This is the understanding that is spoken of in this chapter when we are told that this Shinshi, or Shāriputra, “heard . . . this voice of the Law.”
“Heard” refers to the stage of hearing the name and words of the truth, or the second of the six stages of practice. “This voice of the Law (hō)” means the voice of all phenomena (shohō). The voice of all phenomena is the Wonderful Law. This is what On “The Words and Phrases” means when it speaks of “an endless wind that never dies.” (See preceding section.)
The “endless wind” is the voice and sound of the Dharma-realm. It is the voice and sound that the “Belief and Understanding” chapter of the Lotus Sutra means when it says, “For we will take the voice of the Buddha way / and cause it to be heard by all.” “By all” means by all living beings in the Dharma-realm. And the voice and sound is Nam-myoho-renge-kyo.
—–17TH LETTER SOKA GAKKAI DICTIONARY OF BUDDHISM: ‘ Q ‘

Questions and Answers on the Object of Devotion[本尊問答抄] (Jpn Honzon-mondō-shō)
Questions of Brahmā Excellent Thought Sutra[思益梵天所問経] (Chin Ssu-i-fan-t’ien-so-wen-ching; Jpn Shiyaku-bonten-shomon-gyō)
Questions of King Milinda, The[ミリンダ王問経] (Jpn Mirindaō-monkyō)

===

CHAPTER 17

Distinctions in Benefits

At that time, when the great assembly heard the Buddha describe how his life span lasted such a very long number of kalpas, immeasurable, boundless asamkhyas of living beings gained a great many rich benefits.
At that time the world-honored one said to the bodhisattva mahasattva Maitreya: “Ajita, when I described how the life span of the thus come one lasts for such an exceedingly long time, living beings numerous as the sands of six hundred and eighty ten thousands, millions, nayutas of Ganges Rivers attained the truth of birthlessness. And bodhisattvas mahasattva a thousand times more in number gained the dharani teaching that allows them to retain all that they hear. And bodhisattvas mahasattva numerous as the dust particles of an entire world gained the eloquence that allows them to speak pleasingly and without hindrance. And bodhisattvas mahasattva numerous as the dust particles of an entire world gained dharanis that allow them to retain hundreds, thousands, ten thousands, millions, immeasurable repetitions of the teachings. And bodhisattvas mahasattva numerous as the dust particles of a major world system were able to turn the unregressing wheel of the Law. And bodhisattvas mahasattva numerous as the dust particles of an intermediate world system were able to turn the pure wheel of the Law. And bodhisattvas mahasattva numerous as the dust particles of a minor world system gained assurance that they would attain p.275supreme perfect enlightenment after eight rebirths. And bodhisattvas mahasattva numerous as the dust particles of four four-continent worlds gained assurance that they would attain supreme perfect enlightenment after four rebirths. And bodhisattvas mahasattva numerous as the dust particles of three four-continent worlds gained assurance that they would attain supreme perfect enlightenment after three rebirths. And bodhisattvas mahasattva numerous as the dust particles of two four-continent worlds gained assurance that they would attain supreme perfect enlightenment after two rebirths. And bodhisattvas mahasattva numerous as the dust particles of one four-continent world gained assurance that they would attain supreme perfect enlightenment after one rebirth. And living beings numerous as the dust particles of eight worlds were all moved to set their minds upon supreme perfect enlightenment.
When the Buddha announced that these bodhisattvas mahasattva had gained the great benefits of the Law, from the midst of the air mandarava flowers and great mandarava flowers rained down, scattering over the immeasurable hundreds, thousands, ten thousands, millions of buddhas who were seated on lion seats under jeweled trees, and also scattering over Shakyamuni Buddha, and over Many Treasures Thus Come One, who long ago entered extinction, both of whom were seated on lion seats in the tower of seven treasures. They also scattered over all the great bodhisattvas and the four kinds of believers. In addition, finely powdered sandalwood and aloes rained down, and in the midst of the air heavenly drums sounded of their own accord, wonderful notes deep and far-reaching. And a thousand varieties of heavenly robes rained down, draped with various necklaces, pearl necklaces, mani jewel necklaces, necklaces of wish-granting jewels, spreading everywhere in nine directions. In jewel-encrusted censers priceless incenses burned, their fragrance of its own accord permeating everywhere as an offering to the great assembly. Above each one of the buddhas there appeared bodhisattvas holding banners and canopies, in rows reaching up to the Brahma heaven. These bodhisattvas employed their wonderful voices in singing immeasurable hymns of praise to the buddhas.
p.276At that time the bodhisattva Maitreya rose from his seat, bared his right shoulder and, pressing his palms together and facing the Buddha, spoke in verse form, saying:

The Buddha preaches a rarely encountered Law,
one never heard from times past.
The world-honored one possesses great powers
and his life span cannot be measured.
The countless sons of the Buddha,
hearing the world-honored one make distinctions
and describe the benefits of the Law they will gain,
find their whole bodies filled with joy.
Some abide in the stage of no regression,
some have acquired dharanis,
some can speak pleasingly and without hindrance
or retain ten thousand, a million repetitions of the teachings.
Some bodhisattvas numerous as the dust particles
of a major world system
are all able to turn
the unregressing wheel of the Law.
Some bodhisattvas numerous as the dust particles
of an intermediate world system
are all able to turn
the pure wheel of the Law.
And some bodhisattvas numerous as the dust particles
of a minor world system
are assured that after eight more rebirths
they will be able to complete the buddha way.
Some bodhisattvas numerous as the dust particles
of four, three, two times
the four continents,
after a corresponding number of rebirths will become buddhas;
some bodhisattvas numerous as the dust particles
of one set of the four continents
after one more rebirth
p.277will attain comprehensive wisdom.
Thus when living beings
hear of the great length of the Buddha’s life,
they gain pure fruits and rewards
that are immeasurable and free of outflows.
Again living beings numerous as the dust particles
of eight worlds,
hearing the Buddha describe his life span,
all set their minds on the unsurpassed way.
The world-honored one preaches a Law
that is immeasurable and cannot be fathomed,
and those who benefit from it are many,
as boundless as the open air.
Heavenly mandarava flowers
and great mandarava flowers rain down;
Shakras and Brahmas like Ganges sands
arrive from countless buddha lands.
Sandalwood and aloes
in a jumble of fine powder rain down;
like birds flying down from the sky
they scatter as an offering over the buddhas.
In the midst of the air heavenly drums
of their own accord emit wonderful sounds;
heavenly robes by the thousand, ten thousand, million
come whirling and fluttering down;
wonderful jewel-encrusted censers
burn priceless incense
that of its own accord permeates everywhere,
an offering to all the world-honored ones.
The multitude of great bodhisattvas
hold banners and canopies adorned with the seven treasures,
ten thousand, a million in kind, lofty, wonderful,
in rows reaching up to the Brahma heaven.
Before each one of the buddhas
hang jeweled streamers and superlative banners,
while in thousands, ten thousands of verses
p.278the praises of the thus come ones are sung.
All these many things
have never been known in the past.
Hearing that the Buddha’s life is immeasurable,
all beings are filled with joy.
The Buddha’s name is heard in the ten directions,
widely benefiting living beings,
and all are endowed with good roots
to help them set their minds on the unsurpassed way.

At that time the Buddha said to the bodhisattva mahasattva Maitreya: “Ajita, if there are living beings who, on hearing that the life span of the Buddha is of such long duration, are able to believe and understand it even for a moment, the benefits they gain thereby will be without limit or measure. Suppose there are good men or good women who, for the sake of supreme perfect enlightenment, over a period of eight hundred thousand million nayutas of kalpas practice the five paramitas—the paramitas of almsgiving, keeping of the precepts, forbearance, assiduousness, and meditation, the paramita of obtaining wisdom being omitted—the benefits they obtain will not measure up to even a hundredth part, a thousandth part, a hundred, thousand, ten thousand, millionth part of the benefits mentioned previously. Indeed, it is beyond the power of calculation, simile, or parable to convey the comparison. For good men who have gained such benefits as those to fall back without reaching the goal of supreme perfect enlightenment is utterly unimaginable.”
At that time the world-honored one, wishing to state his meaning once more, spoke in verse form, saying:

If someone seeking the buddha wisdom
for a period of eight hundred thousand million
nayutas of kalpas
should practice the five paramitas,
during all those kalpas
distributing alms to the buddhas
p.279and to the cause-awakened ones and disciples
and the multitude of bodhisattvas,
rare delicacies of food and drink,
fine garments and articles of bedding,
or building religious retreats of sandalwood
adorned with gardens and groves;
if he should distribute alms
of many varieties, all refined and wonderful,
and do this for the entire number of kalpas
to express his devotion to the buddha way;
and if moreover he should keep the precepts,
in purity and without omission or outflow,
seeking the unsurpassed way,
praised by the buddhas;
and if he should practice forbearance,
remaining in a posture of submission and gentleness,
even when various evils are visited on him,
not allowing his mind to be roused or swayed;
when others, convinced they have gained the Law,
harbor thoughts of overbearing arrogance
and he is treated with contempt and vexed by them,
if he can still endure it with patience;
and if he is diligent and assiduous,
ever firm in intent and thought,
for immeasurable millions of kalpas
single-minded, never lax or neglectful,
for countless kalpas
dwelling in a deserted and quiet place;
and if he practices sitting and walking exercises,
banishing drowsiness, constantly regulating his mind,
and as a result of such actions
is able to produce states of meditation,
for eighty million ten thousand kalpas
remaining calm, his mind never deranged;
and if he holds to the blessing of this single-mindedness
and with it seeks the unsurpassed way,
p.280saying, “I will gain comprehensive wisdom
and exhaust all the states of meditation!”
If this person for a hundred, a thousand,
ten thousand, a million kalpas
should carry out these meritorious practices
as I have described above,
still those good men and women
who hear me describe my life span
and believe it for even a moment
win blessings that surpass those of such a person.
If a person is completely free
of all doubt and regret,
if in the depths of his mind he believes for one instant,
his blessings will be such as this.
These bodhisattvas
who have practiced the way for immeasurable kalpas
when they hear me describe my life span
are able to believe and accept what I say.
These people will
gratefully accept this sutra, saying,
“Our wish is that in future ages
we may use our long lives to save living beings.
Just as today the world-honored one,
king of the Shakyas,
roars like a lion in the place of enlightenment,
preaching the Law without fear,
so may we too in ages to come,
honored and revered by all,
when we sit in the place of enlightenment
describe our life spans in the same manner.”
If there are those profound in mind,
pure, honest, and upright,
who, hearing much, can retain it all,
who follow principle in understanding the Buddha’s words,
then people such as this
will have no doubts.

p.281“Furthermore, Ajita, if there is someone who, hearing of the long duration of the Buddha’s life span, can understand the import of such words, the benefits that such a person acquires will be without limit or measure, able to awaken in him the unsurpassed wisdom of the thus come one. How much more so, then, if far and wide a person listens to this sutra or causes others to listen to it, embraces it himself or causes others to embrace it, copies it himself or causes others to copy it, or presents flowers, incense, necklaces, streamers, banners, silken canopies, fragrant oil, or lamps of butter oil as offerings to the sutra rolls. The benefits of such a person will be immeasurable, boundless, able to inspire in him the wisdom that embraces all species.
“Ajita, if good men and good women, hearing me describe the great length of my life span, in the depths of their minds believe and understand, then they will see the Buddha constantly abiding on Mount Gridhrakuta, with the great bodhisattvas and multitude of voice-hearers surrounding him, preaching the Law. They will also see this saha world, its ground of lapis lazuli level and well ordered, the Jambunada gold bordering its eight highways, the rows of jeweled trees, the terraces, towers, and observatories all made of jewels, and all the multitude of bodhisattvas who live in their midst. If there are those who are able to see such things, you should know that it is a mark of their deep faith and understanding.
“Again, if after the thus come one has entered extinction there are those who hear this sutra and do not slander or speak ill of it but feel joy in their hearts, you should know that this is a sign that they have already shown deep faith and understanding. How much more in the case of persons who read, recite, and embrace this sutra! Such persons are in effect receiving the thus come one on the crown of their heads.
“Ajita, these good men and good women need not for my sake erect towers and temples or build monks’ quarters or make the four kinds of offerings to the community of monks. Why? Because these good men and good women, in receiving, embracing, reading, and reciting this sutra, have already erected towers, constructed monks’ quarters, and given alms to the community p.282of monks. It should be considered that they have erected towers adorned with the seven treasures for the relics of the Buddha, broad at the base and tapering at the top, reaching to the Brahma heaven, hung with banners, canopies, and a multitude of jeweled bells, with flowers, incense, necklaces, powdered incense, paste incense, incense for burning, many kinds of drums, musical instruments, pipes, harps, and various types of dances and diversions, and with wonderful voices that sing and intone hymns of praise. It is as though they have already offered alms for immeasurable thousands, ten thousands, millions of kalpas.
“Ajita, if after I have entered extinction there are those who hear this sutra and can accept and uphold it, copy it themselves, or cause others to copy it, then it may be considered that they have already erected monks’ quarters, or used red sandalwood to construct thirty-two halls, as tall as eight tala trees, lofty, spacious, and beautifully adorned to accommodate hundreds and thousands of monks. Gardens, groves, pools, lakes, exercise grounds, caves for meditation, clothing, food, drink, beds, matting, medicines, and all kinds of utensils for comfort fill them, and these monks’ quarters and halls number in the hundreds, thousands, ten thousands, millions, and indeed are immeasurable in number. All these are presented before me as alms for me and the community of monks.
“So I say, if after the thus come one enters extinction there are those who accept, uphold, read, and recite this sutra or preach it to others, who copy it themselves or cause others to copy it, or who offer alms to the sutra rolls, then they need not erect towers or temples or build monks’ quarters or offer alms to the community of monks. And how much more is this true of those who are able to embrace this sutra and at the same time dispense alms, keep the precepts, practice forbearance, and display diligence, single-mindedness, and wisdom! Their virtue will be uppermost, immeasurable and boundless as the open sky, east, west, north, and south, in the four intermediate directions, and up and down, is immeasurable and boundless. The blessings of such persons will be as immeasurable and boundless as this, and p.283such persons will quickly attain the wisdom that embraces all species.
“If a person reads, recites, accepts, and upholds this sutra or preaches it to others; if he copies it himself or causes others to copy it; and if he can erect towers, build monks’ quarters, offer alms and praise to the community of voice-hearers; if he can employ hundreds, thousands, ten thousands, millions of modes of praise to praise the merits of the bodhisattvas; and if for the sake of others he employs various causes and conditions and accords with principle in explaining and preaching this Lotus Sutra; and if he can observe the precepts with purity, keep company with those who are gentle and peaceful, be forbearing and without anger, firm in intent and thought, constantly prizing the practice of sitting in meditation, attaining various states of profound meditation, diligent and courageous, mastering all the good doctrines, keen in faculties and wisdom, good at answering difficult questions—Ajita, if after I have entered extinction there are good men and good women who accept, uphold, read, and recite this sutra and have good merits such as these, you should know that they have already proceeded to the place of enlightenment and are drawing near to supreme perfect enlightenment as they sit beneath the tree of the way. Ajita, wherever these good men and good women sit or stand or circle about in exercise, there one should erect a tower, and all heavenly and human beings should offer alms to it as they would to the tower of the Buddha.”
At that time the world-honored one, wishing to state his meaning once more, spoke in verse form, saying:

If after I have entered extinction
a person can honor and uphold this sutra,
his blessings will be immeasurable,
as I have described above.
It is as though he had supplied
all manner of alms,
erecting a tower for the Buddha’s relics
p.284adorned with the seven treasures
and with a central pole very tall and wide
that tapers gradually as it reaches the Brahma heaven.
Jeweled bells by the thousand, ten thousand, million,
move in the wind, emitting a wonderful sound.
And for immeasurable kalpas
he offers alms to this tower,
flowers, incense, various kinds of necklaces,
heavenly robes, and assorted musical instruments,
and burns fragrant oil and lamps of butter oil
that constantly light up the area around.
In the evil age of the Latter Day of the Law
if there is someone who can uphold this sutra,
it will be as though he supplied all the alms
described above.
If someone can uphold this sutra,
it will be as though in the presence of the Buddha
he should use ox-head sandalwood
to build monks’ quarters as an offering,
or thirty-two halls
as high as eight tala trees,
or supply all kinds
of superior foods and wonderful clothes and bedding,
residences for assemblies of hundreds, thousands,
gardens, groves, pools, and lakes,
exercise grounds and caves for meditation,
all with various kinds of fine adornments.
If someone with a believing and understanding mind
accepts, upholds, reads, recites, and copies this sutra
or causes others to copy it
or offers alms to the sutra rolls,
scattering flowers, incense, and powdered incense
or constantly burning fragrant oil
extracted from sumana, champaka,
or atimuktaka flowers,
if he offers alms such as these
he will gain immeasurable merits,
p.285boundless as the open air,
and his blessings will also be like this.
How much more so if one upholds this sutra
and at the same time dispenses alms, keeps the precepts,
is forbearing, delights in meditation,
and never gives way to anger or evil speaking.
If one displays reverence toward memorial towers,
humbles himself before monks,
gives a wide berth to an arrogant mind,
constantly ponders upon wisdom
and is never angry when asked difficult questions
but responds compliantly with an explanation—
if one can carry out such practices,
one’s merits will be beyond measure.
If you see a teacher of the Law
who has cultivated virtues such as these,
you should scatter heavenly flowers over him,
clothe his body in heavenly robes,
bow your head before his feet in salutation,
and in your mind imagine you see the Buddha.
You should also think to yourself:
Before long he will proceed to the place of enlightenment
and attain a state of no outflows and no action,
bringing wide benefit to heavenly and human beings!
In the place where such a person resides,
where he walks, sits, or lies down,
or recites even one verse of scripture,
there you should erect a tower
adorned in a fitting and wonderful manner
and offer alms of various kinds to it.
When a son of the Buddha dwells in such places
the Buddha will accept and utilize them,
and constantly in their midst
will walk, sit, or lie down.

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189-17…
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189. On the Relative Superiority of the Lotus Sutra and the True Word Teachings: Hokke shingon shōretsu ji (法華真言勝劣事), 120.
KŪKAI, or the Great Teacher Kōbō, of Tō-ji temple stated his opinion that the Lotus Sutra was inferior even to the Flower Garland Sutra, so how much more inferior was it in comparison with the Mahāvairochana Sutra.
Ennin, or the Great Teacher Jikaku; Enchin, or the Great Teacher Chishō; the Reverend Annen, and others stated that the principles put forth in the Lotus Sutra were the same as those of the Mahāvairochana Sutra, but that the former was inferior to the latter in matters pertaining to mudras and mantras. (I have cited their statements in other writings.)
Kūkai, basing himself on the Mahāvairochana Sutra and The Treatise on the Mind Aspiring for Enlightenment, postulated ten stages of the mind by which he attempted to determine the relative worth of the exoteric and esoteric teachings. Among these, he stated that the sixth stage, the “Mahayana mind with sympathetic concern for others,” corresponded to the Dharma Characteristics school; the seventh stage, the “mind that realizes that the mind is unborn,” to the Three Treatises school; the eighth stage, the “mind that understands the one way as it truly is,” to the Tendai school; the ninth stage, the “profoundest mind that is aware of the absence of self-nature,” to the Flower Garland school; and the tenth stage, the “solemn mind, the most secret and sacred,” to the True Word school.
This way of ranking the schools, he said, proceeds from the shallower teachings to those of increasing profundity. The textual evidence to support it is drawn from the “Stage of the Mind” chapter of the Mahāvairochana Sutra and Mind Aspiring for Enlightenment.
If we turn to the text of the “Stage of the Mind” chapter, however, we find that, although the chapter contains the names “Mahayana mind with sympathetic concern for others,” “mind that realizes that the mind is unborn,” and “profoundest mind that is aware of the absence of self-nature,” it is nowhere stated that these three designations refer to the Dharma Characteristics, Three Treatises, and Flower Garland schools respectively.
Moreover, between the designations “mind that realizes that the mind is unborn” and “profoundest mind that is aware of the absence of self-nature,” we do not find any passages or doctrine that would correspond to the designation “mind that understands the one way as it truly is.”
To be sure, at the beginning of the “Stage of the Mind” chapter we find the words “What is the meaning of enlightenment? It means to understand one’s own mind as it truly is.” Kūkai p.275has taken this passage and has placed it between the designations for the seventh and ninth stages, and declared that it corresponds to the teachings of the Tendai school.1 He then asserts that, as a result, the Tendai teachings are inferior to those of the Flower Garland school. But in the “Stage of the Mind” chapter there is not a single passage or doctrine that has that meaning. In some cases, there are both words and doctrine to support one’s assertions, and in other cases, no exact words but pregnant doctrine2; but in this case there are neither words nor doctrine, and so we can put no trust in such an assertion.
The text of Mind Aspiring for Enlightenment says nothing whatsoever about the relative superiority of the Lotus Sutra and the Flower Garland Sutra. Moreover, although this work is attributed to Bodhisattva Nāgārjuna, there has from times past been much controversy regarding its authenticity. Until this controversy is settled, it would be contrary to the rules of debate to attempt to use it as a basis for argument.
Furthermore, Shan-wu-wei and Chin-kang-chih, setting forth their judgments, have composed The Annotations on the Mahāvairochana Sutra and The Commentary on the Meaning of the Mahāvairochana Sutra, which were written down by the Āchārya I-hsing.3 In these commentaries, with regard to the relative superiority of the various schools of Buddhism, it is merely stated that the Lotus Sutra and the Mahāvairochana Sutra differ only in that one is broader and the other less detailed in its treatment. How, then, can Kūkai, for all his worth and eminence, go against the opinion laid down by these former teachers [of his school]? Strong objections to his actions have been voiced. (This is the criticism made by Annen.)
In replying to these objections, the followers of Kūkai answer that it is stated thus-and-so in the Protection Sutra, thus-an-so in the Six Pāramitās Sutra, thus-and-so in the Lankāvatāra Sutra, or thus-and-so in the Diamond Crown Sutra, attempting to resolve the controversy in their favor, but their arguments have failed to silence the critics.
Nevertheless, the latter-day scholars of Tō-ji temple, completely awed by the high repute in which the Great Teacher Kōbō is held, go on trying to find some way to resolve the controversy. For lack of any other strategy, they defy the disciplines of debate by asserting that Saichō, the Great Teacher Dengyō, was a disciple of the Great Teacher Kōbō, or that, with regard to the relative superiority of the doctrines of the two schools of True Word and Tendai, there are such-and-such arguments to be put forward.
I, Nichiren, wish to note the following. Tu-shun, Chih-yen, and Fa-tsang of the Flower Garland school, basing themselves on the Lotus Sutra passages “see [the Buddha] for the first time” and “see [the Buddha] now,”4 held the view that the Lotus Sutra and the Flower Garland Sutra were equal in worth.
Somewhat later, Ch’eng-kuan of the same school, basing himself on the same passage, stated that the two were equal, and thus did not diverge from the opinion of the patriarchs and teachers of the school. But he added to the earlier argument by stating: “The Lotus Sutra and the Flower Garland Sutra are equal in worth. However, the Flower Garland was preached some time before the Lotus. When the Flower Garland was preached, the Buddha first of all addressed the great bodhisattvas Dharma Wisdom, Forest of Merits, and others, fulfilling the true purpose of his appearance in the world. But the persons of the two vehicles and the ordinary mortals of lesser understanding, since their capacity to receive such teachings was not yet sufficiently matured, could not accept them. p.276Therefore the Buddha preached the Āgama, the Correct and Equal, and the Wisdom sutras, thereby training and maturing their capacities until these persons were able to return to and embrace the teachings of the Flower Garland Sutra. This process is referred to as the ‘see [the Buddha] now’ aspect of the Lotus Sutra. Once the main camp of the enemy has been overpowered, the remnants of the enemy’s forces are easily dealt with. Thus we see that the Flower Garland Sutra is in fact superior to the Lotus Sutra.”
In our own country, Kūkai encountered the priest Gonsō and others and learned this doctrine from them. Later, he studied the Tendai and True Word teachings, but he did not change his earlier beliefs in this matter. Thus he continued to adhere to this belief [regarding the relative superiority of the Flower Garland and Lotus sutras].
Of course, this opinion that the Flower Garland Sutra is superior to the Lotus Sutra had been subscribed to by all the three southern schools and seven northern schools of Buddhism in China in the period prior to the Ch’en and Sui dynasties. And even after the appearance of T’ien-t’ai, the various schools continued to hold to this doctrine. Thus it was not Kūkai alone who subscribed to it.
However, when Ch’eng-kuan, basing himself on the passages “see [the Buddha] for the first time” and “see [the Buddha] now,” put forward his assertion that the Flower Garland Sutra is superior to the Lotus Sutra, he had two sources of inspiration for the idea. First was the fact that the Great Teacher T’ien-t’ai Chih-che, basing himself on the passage in the Nirvana Sutra that reads, “When this [Nirvana] sutra was preached . . . the prediction had already been made in the Lotus Sutra [that the eight thousand voice-hearers would attain Buddhahood, a prediction that was like a great harvest. Thus, the autumn harvest was over and the crop had been stored away for winter, and there was nothing left for it],” declared that the Lotus Sutra and the Nirvana Sutra are equal in worth. Second was the fact that T’ien-t’ai went on to establish the superiority of the Lotus Sutra over the Nirvana Sutra [on the basis of the fact that the Lotus was preached first and the Nirvana was preached later].
Ch’eng-kuan borrowed this same idea in setting forth his opinion on the relative worth of the Flower Garland and Lotus sutras. If his view is foolish and erroneous, then how much more so is the same view as put forward by Kūkai!
In the Tendai school’s writings on its True Word teachings it is stated as follows. The Lotus Sutra and the Mahāvairochana Sutra differ in that one is broader and the other less detailed. “Less detailed” refers to the Lotus Sutra. This is because, although the Lotus Sutra is the same in principle as the Mahāvairochana Sutra, it is “less detailed” because it does not discuss mudras or mantras. The term “broader” refers to the Mahāvairochana Sutra, because it not only expounds ultimate principles but also includes descriptions of mudras and mantras.
These works also put forth two statements: one is that the Lotus Sutra is equal, and the other that it is inferior, to the Mahāvairochana Sutra. They state that the two sutras are the same in principle but that the Lotus Sutra is inferior in matters pertaining to practice.
They also put forth two other statements regarding the Mahāvairochana Sutra. They say that, in a general sense, it is to be included among the sutras preached by the Buddha in the five periods of his preaching life; but in a stricter sense, it is to be regarded as separate from the sutras of the five periods.
p.277They also state that the Lotus Sutra is comparable to a fierce warrior who is naked, while the Mahāvairochana Sutra is comparable to a fierce warrior who is fitted with a suit of armor and a helmet. And they say that, without the appropriate mudras and mantras, one cannot know the particular Buddha one is addressing.
I, Nichiren, am puzzled and wish to ask, How do we know that the Lotus Sutra and the Mahāvairochana Sutra are the same in principle?
Answer: It is so stated in On the Mahāvairochana Sutra, in On the Meaning of the Mahāvairochana Sutra, and in the commentaries by Jikaku and Chishō.
I would like to ask further, How do the Tripitaka masters and great teachers who are the authors of these works know that the two sutras are the same in principle?
Answer: One must not question the Tripitaka masters and great teachers!
Objection: An answer such as that not only violates the rules of debate, but also goes against the dying instructions of the Buddha. One must have clear passages of proof from the sutras to back up one’s assertions. If one has no such sutra passages, then one’s doctrines will not be accepted. What do you say?
Answer: Proof is to be found in the Sutra on the Form of the Lotus Mandala, the Sutra on the Yoga Practitioners, and The Rules of Rituals Based on the Lotus Sutra. The passages from these texts will be transmitted orally.
Question: Concerning this assertion that the Lotus Sutra does not mention mudras and mantras—does this date from the time of the Buddha, from the time when the sutra was compiled [after his death], or from the time when it was translated into Chinese?
Answer: Some say from the time of the Buddha, some say from the time when the sutra was compiled, and some from the time when it was translated.
Puzzled by this answer, I ask: If you say that the omission of mudras and mantras dates from the time of the Buddha, and that therefore this proves that the Lotus Sutra and the Mahāvairochana Sutra are the same in principle but that the latter is superior in matters pertaining to practice, then what sutra passages can you offer as proof of this? If you do not know of any such passages of proof, but simply put this forward as your own idle speculation, then it cannot be accepted. And if you say that the omission of mudras and mantras dates from the time when the sutras were compiled, or from the time when they were translated into Chinese, then how can the commentaries referred to earlier claim that the assertion that the Lotus and Mahāvairochana sutras are the same in principle but that the latter is superior in matters pertaining to practice represents the pronouncement of the Buddha? If one is going to assert that the Lotus Sutra and the Mahāvairochana Sutra are on the whole the same, one must inquire very carefully into the matter.
Speaking privately, I, Nichiren, have this to say: If we go by the texts of the Sutra on the Form of the Lotus Mandala and the Sutra on the Yoga Practitioners, when the Buddha expounded the Lotus Sutra, it would seem that it had mudras and mantras in it. If so, then perhaps these were omitted by the persons who compiled the text of the sutra, or by those who translated it into Chinese. The case would then be like that of the Six Pāramitās Sutra, from which such omissions were made when the text was compiled, or like the old translation of the Benevolent Kings Sutra,5 from which similar omissions were made when the sutra was translated into Chinese.
If this is so, though the Tendai school’s writings on its True Word teachings assert that the Lotus and p.278Mahāvairochana sutras are the same in principle but different in matters pertaining to practice, this assertion of the relative worth of the two sutras is a judgment that originates with the compilers of the sutras or those who translated them into Chinese, but not what was put forward by the Buddha himself. And this ultimately is what the True Word teaching of the Tendai school maintains. I have stated here my criticisms of the Tendai school in order to make clear just what their position is on this matter. From this it will be apparent that the view put forward by the True Word teaching of the Tendai school with regard to this matter is erroneous.
As for the doctrinal position set forth by the True Word followers of Tō-ji temple, I have not discussed it here because it is obviously erroneous in nature.
In general, there are two criticisms to be made of the view put forth by the True Word teaching of the Tendai school, that is, the position that the Lotus and Mahāvairochana sutras are the same in principle but that the latter is superior in matters pertaining to practice.
First is the fact that there is absolutely no sutra passage to support the view that the two sutras are the same in principle. If we ask which of the two, the Lotus or the Mahāvairochana, was preached first, the answer is that On the Meaning of the Mahāvairochana Sutra has already settled this point, declaring that the Lotus Sutra was preached first and the Mahāvairochana Sutra, later.
If this is so, then the Mahāvairochana Sutra belongs to the category of transmission or propagation, a work that repeats the teachings already set forth in the Lotus Sutra—that is, a single Law has been set forth on two different occasions.
In that sense, the Mahāvairochana Sutra is merely a repetition of the principles expounded in the Lotus Sutra. If that is so, then, if we consider the two sutras as rivals, we should strip the Mahāvairochana Sutra of its principles and restore these to the Lotus Sutra.
That would mean that the Mahāvairochana Sutra would have only its mudras and mantras left to boast of. But mudras are simply actions carried out by the body, and mantras are simply actions of the mouth. If there are the body and the mouth alone but there is no mind or will to direct these activities, then mudras and mantras cannot exist. And if the hands and mouth that carry out these actions are taken away from the Mahāvairochana Sutra and restored to the Lotus Sutra, then one is left with mudras that have no hands to form them, mantras that have no mouth to utter them. And what meaning can there be to mudras and mantras executed in such an empty manner?
With regard to the comparison made of the Lotus Sutra to a fierce warrior who is naked and the Mahāvairochana Sutra to a fierce warrior who is fitted with armor and helmet, if a fierce warrior who is naked advances and overwhelms the great camp of the enemy, while a fierce warrior fitted with armor and helmet retreats and fails to overwhelm the enemy camp, which is to be judged superior?
Again, we may say that the fierce warrior represents the Lotus Sutra, while the armor and helmet represent the Mahāvairochana Sutra. But if there is no fierce warrior to begin with, of what use are the armor and helmet?
The above constitute my criticisms of the contention that the two sutras are equal in principle. Next I will give my criticisms regarding the view that the Mahāvairochana Sutra is superior in matters pertaining to practice.
It has been pointed out that the Lotus Sutra includes no description of mudras and mantras, while the p.279Mahāvairochana Sutra does. If the absence or presence of mudras and mantras is to be used as a criterion for determining the relative superiority of the two sutras, then, because the Mahāvairochana Sutra contains mudras and mantras and the Lotus Sutra does not, the Lotus Sutra must be inferior.
If so, then, because the Āgama sutras contain a clear description of the formation of the world and the various stages of sages and worthies, while the Mahāvairochana Sutra contains no such description, should this fact be used to pass judgment on the relative worth of the two, and does this mean that the Mahāvairochana Sutra is inferior to the Āgama sutras?
The Two-Volumed Sutra contains a clear description of the forty-eight vows of Amida, while the Mahāvairochana Sutra contains no such description; the Wisdom sutras contain a clear description of the eighteen kinds of non-substantiality, while the Mahāvairochana Sutra contains no such description. Does this mean that the Mahāvairochana Sutra is inferior to these other sutras?
It has also been said that, without mudras and mantras, one cannot know the particular Buddha one is addressing. But now I would reply to this argument by saying that, unless there is an underlying principle of truth, the Buddhas cannot exist, and if the Buddhas do not exist, then all the mudras and mantras are useless.
My opponent may object, saying that things such as the various stages of sages and worthies or the forty-eight vows of Amida are not on a level comparable to that of mudras and mantras.
But I would respond in this fashion. You say that the Lotus Sutra is inferior to the Mahāvairochana Sutra because it lacks these most precious things, mudras and mantras. But if that is so, what about the fact that the Lotus Sutra makes clear that persons of the two vehicles can attain Buddhahood and describes how the Buddha actually attained enlightenment in the remote past, while the Mahāvairochana Sutra lacks these teachings? These teachings on the attainment of Buddhahood by persons of the two vehicles and of the Buddha’s attainment of enlightenment in the remote past are as far removed from the level of mudras and mantras as heaven is from earth, or clouds are from mud!
Mudras and mantras are mentioned in various sutras, so what is so remarkable about the fact that they are described in the Mahāvairochana Sutra? But persons of the two vehicles have dedicated themselves to the task of reducing their bodies to ashes and annihilating consciousness, and if they do not renounce their commitment to that goal, then what use could they have for mudras and mantras [which require a body and a mind for their execution]?
The sacred teachings of the Buddha’s lifetime all discriminate against persons of the two vehicles, stating that they can never attain Buddhahood, and hence in the Mahāvairochana Sutra as well, they are excluded from the category of those who can attain Buddhahood. Even if it is not stated that all persons will attain Buddhahood, of the three categories of persons [voice-hearers, cause-awakened ones, and bodhisattvas], two are excluded from the possibility of attaining Buddhahood; out of a hundred persons, more than sixty can never gain the way—how could the Buddha in his great compassion countenance such a situation?
But once the principle of three thousand realms in a single moment of life had been expounded, then the way was opened for all to attain Buddhahood, so what more could be lacking? Among those who have attained Buddhahood, there are none whose mouths are mute or whose limbs are p.280paralyzed [and their words and gestures already manifest Buddhahood], so why would they need mudras or mantras?
Furthermore, most of the sutras speak of the Buddha as having gained correct enlightenment for the first time in India, and do not make clear that there is the eternal Buddha since time without beginning who is endowed with the three bodies. If this erroneous view, that originally there was no Buddha but that now he exists, is accepted, then the Thus Come One Mahāvairochana becomes a mere name that has no reality.
But in the “Life Span” chapter of the Lotus Sutra, the truth of the matter is clearly explained. Thus we see that Shakyamuni Buddha is like the single moon in the sky, while the other Buddhas and bodhisattvas are like the reflection of the moon floating in ten thousand different bodies of water. But I will not go into the details of the matter here.
It has also been stated that, unless we have mudras and mantras, prayers and supplications cannot be carried out. This, too, is an erroneous view.
The various Buddhas of past and present could not attain Buddhahood without the Lotus Sutra. It is through the Lotus Sutra that one gains correct enlightenment. If these Buddhas then cast aside the votary of the Lotus Sutra, they will revert to the status of common mortals, for they will be guilty of failing to understand the debt of gratitude they owe to the Lotus Sutra.
Furthermore, those persons of the two vehicles who are destined to become Buddhas in the future, if they separate themselves from the Lotus Sutra, will become like withered trees or rotten seeds. But now, so long as they have the Lotus Sutra, they can come to life again and bear blossoms and fruit.
If the votary of the Lotus Sutra were to engage in controversy with the votaries of the other sutras, whose side do you suppose Flower Glow Thus Come One and Light Bright Thus Come One6 would be on? And the Buddhas, bodhisattvas, human and heavenly beings, and beings in the four evil paths mentioned in the Flower Garland Sutra and the various other sutras, all of whom can attain correct enlightenment once they have heard the teachings concerning three thousand realms in a single moment of life and the Buddha who in fact attained enlightenment in the remote past—on whose side would they be?
When the exponents of the True Word school engage in rival controversy with the non-Buddhists or with the votaries of the Hinayana or the provisional Mahayana sutras, it is difficult to predict which side will be victorious. But when they engage in controversy with the votary of the Lotus Sutra, it is like a tiger fighting with a dragon, or a rabbit with a lion—they cannot possibly win the debate.
[When two sons of Emperor Montoku were rivals for the throne], the Tendai priest Eryō prayed with all his might for the success of the younger brother, and he in fact ascended the throne.7 And through the prayers for protection by the Tendai priest Sō’ō, the evil sprit of the True Word priest Shinzei [which had taken possession of the consort of Emperor Uda] was overpowered and driven out.8 These events constitute proof that the votaries of the True Word teaching are inferior to the votaries of the Lotus Sutra.
Question: According to On the Meaning of the Mahāvairochana Sutra, both the Lotus Sutra and the Mahāvairochana Sutra make clear that persons of the two vehicles can attain Buddhahood and that the Buddha gained enlightenment in the remote past. Is this correct?
p.281Answer: Yes, this work asserts that both sutras make this clear. On the Meaning of the Mahāvairochana Sutra states, “The phrase ‘the reality of the mind’ in the Mahāvairochana Sutra is the same as the phrase ‘the true aspect of all phenomena’ in the Lotus Sutra.” And it also states, “The words ‘source and beginning’9 in the Mahāvairochana Sutra have the same meaning as the words ‘life span of the Thus Come One’ in the Lotus Sutra.”
Question: According to the doctrine of the Flower Garland school, the Flower Garland Sutra makes clear that persons of the two vehicles can attain Buddhahood and that the Buddha gained enlightenment in the remote past. But the Tendai school does not recognize this claim. I leave aside for the moment the doctrinal controversy between the two schools. But if we set aside the opinions of the teachers of these schools and turn to the sutras themselves, we will see that, although the Flower Garland Sutra has passages that seem to say that persons of the two vehicles can attain Buddhahood and that the Buddha gained enlightenment in the remote past, that is not in fact the case. In view of this, I wonder if, though On the Meaning of the Mahāvairochana Sutra says that the Mahāvairochana Sutra makes clear that persons of the two vehicles can attain Buddhahood and that the Buddha gained enlightenment in the remote past, it in fact is the case. What is your opinion?
Answer: As in the case of the Flower Garland Sutra, the Mahāvairochana Sutra has passages that seem to state this, but in fact they do not have the principles to support these views.
My own private opinion is this. If persons of the two vehicles cannot attain Buddhahood, then the four universal vows taken by bodhisattvas [to save all living beings] cannot be fulfilled. And if the four universal vows cannot be fulfilled, then neither can the specific vows made by each individual bodhisattva be fulfilled. And if neither the general vows nor the specific vows can be fulfilled, then it is difficult to see how living beings can attain Buddhahood. One should give careful thought to this matter.
Question: On the Mahāvairochana Sutra states, “The Thus Come One Mahāvairochana is without beginning and without end. Thus he is vastly superior to [the Buddha of the Lotus Sutra who attained enlightenment at the time known as] numberless major world system dust particle kalpas ago.” What is your opinion?
Answer: The fact that the Buddha Vairochana is “without beginning and without end” is stated in various Mahayana sutras such as the Flower Garland, the Vimalakīrti, and the Wisdom sutras. The statement is not found only in the Mahāvairochana Sutra.
Question: If that is so, then numberless major world system dust particle kalpas ago must be a specific time that has its limitations, one that has a beginning and has an end, while the time described as “without beginning and without end” has no such limitations. If that is so, then [the Buddha described in] the Lotus Sutra must go down in defeat before [the Buddhas of] the other sutras. What is your opinion?
Answer: The proponents of the other schools of Buddhism would agree with this opinion. Those of the Tendai school alone would like to refute it, though they find it difficult to do so effectively.
Now [I wish to note this]. When the Mahāvairochana Sutra and the other Mahayana sutras speak of a Buddha “without beginning and without end,” they are speaking of the fact that the Dharma body of the Buddha is without beginning and without end. They do not mean that all three bodies of p.282a Buddha are without beginning and without end.
The passage in the Lotus Sutra regarding numberless major world system dust particle kalpas ago is intended to deny that Shakyamuni Buddha gained enlightenment for the first time near the city of Gayā, an assertion that is not denied in the other various Mahayana sutras, by stating that he gained enlightenment in the remote past of numberless major world system dust particle kalpas ago. The Mahāvairochana Sutra and the other Mahayana sutras say absolutely nothing at all of this fact.
The emergence from the earth of the treasure tower; the emergence of the Bodhisattvas of the Earth and the doubts expressed by Maitreya regarding them;10 the three exhortations and four entreaties recorded at the beginning of the “Life Span” chapter; and Bodhisattva Maitreya’s indication of his acceptance and understanding when he said, “The Buddha preaches a rarely encountered Law, one never heard from times past.”11—all these passages in the Lotus Sutra refer to this fact.
In the various sutras that belong to the True Word category, the first six volumes of the Mahāvairochana Sutra and the seventh volume on offerings, the Diamond Crown Sutra, or the Susiddhikara Sutra, one finds no passages dealing with the three refusals and four entreaties,12 the three exhortations and four entreaties, the name of the kalpa, of the land, and of the Buddha himself in the case of persons of the two vehicles to whom the Buddha gave prophecies of future enlightenment, nor any assertion that the sutra is “the most difficult to believe and the most difficult to understand.”13
Question: What about the mantras, or “true words,” of the beings of the five vehicles14 [mentioned in the Mahāvairochana Sutra]?
Answer: They are not mantras of persons of the two vehicles [that enable them to attain Buddhahood]. They are simply words in Sanskrit that refer to the four noble truths and the twelve-linked chain of causation. And one cannot interpret them as showing any understanding of the undifferentiated nature of the Dharma body as it is inherent in all beings.
Question: Jikaku, Chishō, and the others held the opinion that the Lotus and Mahāvairochana sutras were the same in principle but that the latter excels in matters pertaining to practice. Do you consider yourself superior to these great teachers?
Answer: The Buddha has warned us that we are not to make personal attacks on one another. Would you presume to go against this prohibition laid down by the Buddha? One is simply to use the texts of the sutras themselves to decide what is superior and what inferior.
Objection: If one sees a person such as yourself, a student of a latter age, going against the pronouncements of the patriarchs and teachers, can one help voicing objections?
Answer: If you feel obliged to voice objections when a student of a latter age controverts the patriarchs and teachers, then why do you not object to the fact that Chishō and Jikaku went against the pronouncements of T’ien-t’ai and Miao-lo?
Question: In what way did they do so?
Answer: According to the view of T’ien-t’ai and Miao-lo, among the sutras preached in the three periods of past, present, and future, there cannot be any that is superior to the Lotus Sutra. Therefore, if there were in fact a sutra that was superior to the Lotus Sutra, then their doctrine, which is affirmed by the entire T’ien-t’ai school, would be controverted. If the Mahāvairochana Sutra is truly superior to the Lotus Sutra, then the opinion p.283of T’ien-t’ai and Miao-lo, which is accepted by the T’ien-t’ai school, is at once invalidated.
Question: Do T’ien-t’ai and Miao-lo have any sutra passages to prove their assertion regarding the sutras preached in the past, the present, and the future?
Answer: They do. The “Teacher of the Law” chapter of the Lotus Sutra states: “The sutras I have preached number immeasurable thousands, ten thousands, millions. Among the sutras I have preached, now preach, and will preach, this Lotus Sutra is the most difficult to believe and the most difficult to understand.”
If we go by this passage in the sutra, then of all the sutras preached by Shakyamuni Buddha in the fifty or so years of his preaching life, the Lotus Sutra is to be regarded as foremost.
Objection: The teachers of the True Word doctrine assert that the Lotus Sutra is indeed foremost among all the sutras preached by Shakyamuni Buddha. But the Mahāvairochana Sutra was preached by the Thus Come One Mahāvairochana.
Answer: Would they assert that, in addition to the Thus Come One Shakyamuni, the Thus Come One Mahāvairochana also appeared in the continent of Jambudvīpa, went through the eight phases of a Buddha’s existence,15 and thereby preached the Mahāvairochana Sutra? (This is my first point.)
The Six Pāramitās Sutra states: “The teachings preached by Shakyamuni Buddha in past and present are divided into five categories. Among these is the fifth, the dhāranī division, which contains the mantras, or ‘true words.’” If you maintain that the True Word sutras were not among the teachings preached by the Thus Come One Shakyamuni, you will be contradicting this passage in the Six Pāramitās Sutra. (This is my second point.)
The passages in which the Thus Come One Shakyamuni says, “The sutras I have preached number . . .” are the statements he made after “honestly discarding expedient means.”16 The Thus Come One Mahāvairochana testified to the truth of these statements, as did [the others of] the Buddhas who were emanations of Shakyamuni Buddha by extending their long broad tongues as a sign of their agreement. (This is my third point.)
In the passage [in the Lotus Sutra] dealing with the five categories of Buddhas, all of the various types of Buddhas without exception declare that the Lotus Sutra is foremost. (This is my fourth point.)
Then there is the passage in the Lotus Sutra that reads: “To put it briefly, all the doctrines possessed by the Thus Come One, . . . all these are proclaimed, revealed, and clearly expounded in this sutra.”17 If we go by this sutra passage, then the Lotus Sutra is not only foremost among all the various sutras preached by Shakyamuni, but is likewise foremost among the sutras preached by the Thus Come One Mahāvairochana and the countless other Buddhas of the ten directions. If someone should assert that, in addition to these sutras, there are other sutras, preached by one Buddha or by two Buddhas, that are superior to the Lotus Sutra, one could put no trust in any such assertion. (This is my fifth point.)
There is no passage in the Mahāvairochana Sutra or the other True Word sutras that states that these sutras are superior to the Lotus Sutra. (This is my sixth point.)
Leaving aside the Buddha himself, there is no Buddhist scholar or teacher of India, China, or Japan other than the Great Teacher T’ien-t’ai who has identified by name in his commentaries the doctrine of three thousand realms in a single moment of life. If this doctrine did not exist, there would be no way to explain the evil inherent in the nature of a Buddha. And if there were p.284no way to explain inherent evil, then the assertion that the Buddhas and bodhisattvas manifest themselves everywhere in physical form, the depictions of the wisdom king Immovable or the wisdom king Craving-Filled overcoming various evils, the mandalas of the Ten Worlds,18 or the thirty-seven honored ones would be no different from the doctrines of the non-Buddhists, something that did not exist originally but was invented later. (This is my seventh point.)
Question: With regard to the seven points you have raised, there are objections that might be set forth, but I will leave aside the first six points. However, I have a question regarding the seventh. Ch’eng-kuan of the Flower Garland school and I-hsing of the True Word school both subscribe to the doctrine of evil inherent in the nature of a Buddha. How then can you say there is no such doctrine in the teachings of these schools?
Answer: It would appear that Ch’eng-kuan of the Flower Garland school and I-hsing of the True Word school stole this doctrine that had been expounded by T’ien-t’ai and made it a part of the teachings of their own schools. But I have dealt with this matter elsewhere.
Question: Volume three of the Great Teacher T’ien-t’ai’s Profound Meaning of the Lotus Sutra states: “The Lotus Sutra constitutes a summation of all the other sutras. . . . [If one persists in viewing it with contempt, then] that person’s tongue will fester in his mouth. One must not allow personal feelings to lead one into persistence in such a grave error.”
And volume three of The Annotations on “The Profound Meaning of the Lotus Sutra” states: “If, failing to understand that the Lotus Sutra expounds the ultimate truth, one claims that the Lotus Sutra speaks only on the phenomenal level in prophesying Buddhahood for the voice-hearer disciples, and hence cannot match the unobstructed mutual fusing and penetrating conveyed in the Flower Garland and Wisdom sutras; and if one persists in such a view even after one has been admonished for doing so, then without doubt that person’s tongue will fester in his mouth . . . Concerning the sutra passage that states that this wonderful sutra surpasses all those of past, present, and future, such a person persists in going astray. His tongue will fester unceasingly as an omen of what awaits him in the future. For the offense of slandering the Law, he will suffer for many long kalpas to come.”
If what T’ien-t’ai and Miao-lo say in their commentaries is true, then the followers of the three schools in the south of China and the seven schools in the north, along with those of the Flower Garland school, the Dharma Characteristics school, the Three Treatises school, and men such as Kōbō of Tō-ji temple—all these must without doubt have had their tongues fester, and must be suffering for long kalpas to come, must they not? But I will say no more of them.
Men such as Jikaku and Chishō, however, were direct heirs of the doctrines taught by T’ien-t’ai, and yet they supported the view that the Lotus Sutra is inferior to the Mahāvairochana Sutra. If that was indeed their view, did they too have tongues that festered and will they suffer for many long kalpas to come?
Answer: This is the most serious objection that can be raised in regard to the doctrine. It is dealt with in the oral traditions.

Nichiren

This was written on the twenty-ninth day of the seventh month in the first year of the Bun’ei era [1264], cyclical sign kinoe-ne
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p.285Background
This work was written on the twenty-ninth day of the seventh month in 1264, when Nichiren Daishonin was residing in Kamakura. It clarifies the relative superiority of the Lotus Sutra and the True Word teachings. In Japan at the time there were two main streams of the True Word teachings, also called esoteric Buddhism. One was that of the True Word school, founded by Kūkai (774–835; also known as the Great Teacher Kōbō) and centered at Tō-ji temple in Kyoto. The other was the esoteric, or True Word, tradition that existed within the Tendai school centered at Enryaku-ji temple on Mount Hiei overlooking Kyoto. Jikaku (794–864) and Chishō (814–891), the third and fifth chief priests of the school, opened the way for this tradition.
The Daishonin methodically examines and refutes the assertions of these men and others that rank the True Word teachings and the sutras they are founded on as being superior to the Lotus Sutra. In particular, he focuses on the True Word tradition of the Tendai school, a school originally based on the teachings of T’ien-t’ai and Miao-lo in China and Dengyō in Japan.
He begins by stating the positions of the two main streams of the True Word teachings and then points out their errors. First, Kūkai, or Kōbō, of the True Word school associated various Buddhist schools respectively with ten stages of the mind, ranking the Mahāvairochana Sutra in first place, the Flower Garland Sutra second, and the Lotus Sutra third. These are the basic sutras respectively of the True Word, Flower Garland, and Tendai schools. The Daishonin points out that this conclusion lacks scriptural evidence and doctrinal principles.
Next, he mentions the view of Tendai Esotericism that the Lotus Sutra ranks equal to the Mahāvairochana Sutra in terms of principle, but is inferior to it in terms of practice. Equal in principle means that both the Lotus Sutra and the Mahāvairochana Sutra contain the same principles, such as the three thousand realms in a single moment of life, the attainment of Buddhahood by persons of the two vehicles, and the Buddha’s original enlightenment, that are uniquely superior among Buddhist teachings. Superior in practice means that the Mahāvairochana Sutra contains descriptions of mudras (mystic hand gestures) and mantras (mystic incantations), but the Lotus Sutra does not. Because Tendai Esotericism held these practices to be superior in nature, they regarded the Mahāvairochana Sutra as superior to the Lotus Sutra.
The Daishonin assails this position first by questioning whether the Mahāvairochana Sutra is in fact equal in principle to the Lotus Sutra. Tendai Esotericism maintains that the Mahāvairochana Sutra contains principles that are also found in the Lotus Sutra, but the Daishonin makes clear that this in fact is not the case. In the Mahāvairochana Sutra, for example, a concept of the eternal Dharma body is put forth, but not the eternity of all three bodies. And Shakyamuni Buddha is still regarded as having attained enlightenment for the first time under the bodhi tree in India. It does not reveal or recognize Shakyamuni Buddha’s attainment of enlightenment in the remote past as the Lotus Sutra does. Thus the Mahāvairochana Sutra cannot match the Lotus Sutra in terms of principle.
Then he questions whether the inclusion of mudras and mantras in the Mahāvairochana Sutra in fact makes it superior in practice. These mystic words and hand gestures are of no p.286consequence compared to the profound principle inherent in the Lotus Sutra that enables all people to attain Buddhahood, he asserts. And once one attains Buddhahood, of what need are such spells and gestures?
In closing, to counter the conclusion that the Lotus Sutra is foremost among all the sutras Shakyamuni expounded, the True Word teachers argue that the Mahāvairochana Sutra was expounded by the Buddha Mahāvairochana. The Daishonin refutes this argument from seven viewpoints.
In this work the Daishonin avoids quoting in detail various True Word texts and commentaries, but summarizes their positions, saying, “I have cited their statements in other writings.”
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Notes
1. “To understand one’s own mind as it truly is” is another designation for “mind that is truly in harmony with the one way.”
2. This is the principle that, though the sutra text has no exact words for a doctrine, a person of wisdom can find the doctrine inherent in the sutra. For example, the Lotus Sutra has no words for the doctrine of three thousand realms in a single moment of life, but T’ien-t’ai found it in the sutra.
3. Shan-wu-wei lectured on the Mahāvairochana Sutra at the request of I-hsing, who wrote down the lectures. This work is known as The Annotations on the Mahāvairochana Sutra, which I-hsing’s disciples revised and entitled The Commentary on the Meaning of the Mahāvairochana Sutra.
4. These passages actually appear in The Words and Phrases of the Lotus Sutra, in the section interpreting a passage from the “Emerging from the Earth” (15th) chapter of the Lotus Sutra. “See [the Buddha] for the first time” means to see Shakyamuni attain enlightenment for the first time and preach the Flower Garland Sutra, and “see [the Buddha] now” means to see the Buddha reveal the truth in the Lotus Sutra.
5. A translation by Kumārajīva. In addition, there is a newer translation by Pu-k’ung.
6. Flower Glow Thus Come One is the name of Shāriputra as a future Buddha, and Light Bright Thus Come One is that of Mahākāshyapa. These predictions about persons of the two vehicles were made in the Lotus Sutra.
7. According to tradition, Emperor Montoku (r. 850–858) was unable to decide which of his sons, Koretaka or Korehito, to name as his successor, and the True Word priest Shinzei offered prayers for the elder son Koretaka, while the Tendai priest Eryō prayed for Korehito. Prince Korehito was chosen and became the fifty-sixth sovereign, Emperor Seiwa.
8. According to The Genkō Era Biographies of Eminent Priests, when Akirakeiko, the consort of Emperor Uda (r. 887–897), suffered from a strange illness in 893, the Tendai priest Sō’ō prayed to the wisdom king Immovable for her recovery. He received an oracle from the wisdom king that the evil spirit of the deceased True Word priest Shinzei had taken possession of her and that Sō’ō could overpower the evil spirit by carrying out a prayer ceremony. Because of Sō’ō’s prayers, the consort immediately recovered.
9. The Mahāvairochana Sutra says, “I [Mahāvairochana Buddha] am the source and beginning of all things.”
10. According to the “Emerging from the Earth” (15th) chapter of the Lotus Sutra, Shakyamuni says that the Bodhisattvas of the Earth are his original disciples whom he has been teaching since long ago. Maitreya is perplexed, asking to know how, in the mere forty-odd years since his awakening, Shakyamuni has managed to teach so many countless bodhisattvas. The “three exhortations and four entreaties,” which is mentioned subsequently, means that before Shakyamuni answers Maitreya’s question and reveals his original enlightenment in the remote past in the following “Life Span” chapter, at the beginning of the chapter three times he has exhorted the assembly led by Maitreya to believe his words, and four times they have entreated the Buddha to preach and vowed to accept his words.
11. Lotus Sutra, chap. 17. This chapter follows the “Life Span” chapter.
p.28712. This refers to an occurrence in the “Expedient Means” (2nd) chapter of the Lotus Sutra. Shakyamuni refused three times to proceed with his preaching about the replacement of the three vehicles with the one vehicle, and Shāriputra entreated him four times to continue to preach.
13. Lotus Sutra, chap. 10.
14. “The beings of the five vehicles” here refers to heavenly beings, voice-hearers, cause-awakened ones, bodhisattvas, and Buddhas.
15. See eight phases of a Buddha’s existence in Glossary.
16. Lotus Sutra, chap. 2.
17. Ibid., chap. 21.
18. The mandalas of the Ten Worlds may refer to the two mandalas of esoteric Buddhism—the Womb Realm mandala and the Diamond Realm mandala. The thirty-seven honored ones mean the Buddhas and bodhisattvas depicted in the center of the Diamond Realm mandala. They are also thought to refer to the mandalas of esoteric Buddhism that depict the respective beings of the Ten Worlds.
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17. The Tripitaka Master Shan-wu-wei: Zemmui Sanzō shō (善無畏三蔵抄), 881.
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17. The Tripitaka Master Shan-wu-wei

THE Lotus Sutra is the heart and core of the sacred teachings expounded by Shakyamuni Buddha during the course of his lifetime, the foundation of all the eighty thousand doctrines of Buddhism. The various exoteric and esoteric sutras such as the Mahāvairochana, the Flower Garland, the Wisdom, and the Profound Secrets sutras spread in China, India, the palaces of the dragon kings, and the world of heavenly beings. In addition, there are the teachings expounded by the Buddhas throughout the lands of the ten directions, which are as numerous as the sands of the Ganges or as the dust particles of the land. Even if one were to use all the water in the oceans to produce sumi ink and fashion all the trees and bushes of the major world system into writing brushes, one could never finish writing them all. Yet when I examine them and weigh their contents, I see that among all these sutras the Lotus Sutra occupies the highest place.
Nevertheless, among the various schools of India and in Buddhist circles in Japan, there were many scholars and teachers who failed to understand the Buddha’s true intention. Some of them declared that the Mahāvairochana Sutra is superior to the Lotus Sutra. Others said that the Lotus Sutra is inferior not only to the Mahāvairochana Sutra but to the Flower Garland Sutra as well, or that the Lotus Sutra is inferior to the Nirvana, Wisdom, and Profound Secrets sutras. Still others maintained that the sutras each have their distinctive character, and therefore possess various superior or inferior aspects. Some said that the worth of a particular sutra depends upon whether or not it accords with the capacities of the people; sutras that fit the capacities of the people of the time are superior, while those that do not are inferior. Similarly, some persons claimed that, if people had the capacity to gain the way through the teaching that all things have substance, then one should condemn the teaching that all things are without substance, praising only the former teaching. And the same principle, they said, should be applied to all other situations.
Because no one among the people of the time refuted such doctrines, ignorant rulers and officials of states began to put great faith in them, donating cultivated fields to support those who taught them until their followers grew to be numerous. And once such doctrines had become long-standing, people came to be firmly convinced that they were correct and no longer even dreamed of questioning them.
But then, with the arrival of the latter age, there appeared one wiser than the scholars and teachers whom the p.167people of the time followed.1 He began to question one by one the doctrines upheld by the early scholars and teachers and to criticize them, pointing out that they differed from the sutras on which they were based. Or he clarified solely in the light of the various sutras that, in formulating their doctrines, the scholars and teachers had failed to distinguish which sutras had been preached early in the Buddha’s teaching life and which later, as well as which were shallow and which profound. Thus attacked, the adherents of these doctrines found themselves unable to defend the erroneous teachings of the founders of their various schools, and were at a loss how to answer. Some in their doubt declared that the scholars and teachers must surely have had their passages of proof in the sutras and treatises, but that they themselves, lacking the requisite wisdom, could not defend these doctrines effectively. Others, also doubtful, decided that while their teachers had been worthies and learned persons of antiquity they themselves were ignorant people of the latter age. In this way, they convinced persons of virtue or rank to ally with them and totally opposed the one who challenged their beliefs.
But I have discarded prejudice, whether against the opinions of others or in favor of my own, and set aside the views propounded by scholars and teachers. Instead, relying solely on the passages of the sutras themselves, I have come to understand that the Lotus Sutra deserves to occupy first place. If there are those who assert that some other sutra surpasses the Lotus Sutra, we must suppose it is for one or another of the following reasons: First, they may have been deceived by passages in other scriptures that resemble those of the Lotus Sutra. Or they may have been deceived by “sutras” that have been fabricated by persons of later times and passed off as the words of the Buddha. Lacking the wisdom to distinguish true from false, they may have consequently accepted such texts as the Buddha’s actual words. Beginning with Hui-neng and his Platform Sutra or Shan-tao and his Teaching on Meditation Sutra,2 there have been numerous false teachers in India, China, and Japan who have simply made up their own “sutras” and preached them to the world. In addition, there are many others who have made up what they claim to be scriptural passages, or who have inserted their own words into passages of the scriptures.
Unfortunately, there are ignorant people who accept these spurious texts as genuine. They are like a sightless person who, if told that there are stars in the sky that shine more brightly than the sun or moon, will accept that assertion as fact. When someone says that his or her own teacher was a worthy or wise person of ages past while Nichiren is a mere foolish man of the latter age, the ignorant will tend to agree.
This is by no means the first time that doubts of this kind have been raised. In the time of the Ch’en and Sui dynasties (557–618) in China, there was a lowly priest called Chih-i, who later became teacher to the emperors of two dynasties and was honored with the title Great Teacher T’ien-t’ai Chih-che. Before he rose to honor, this man not only refuted the doctrines of the various Tripitaka masters and teachers who had lived in China in the preceding five hundred years or more, but he also refuted those of the scholars who had taught in India over the course of a thousand years. As a result, the wise men of northern and southern China rose up like clouds in opposition, while the worthies and learned persons from east and west came forth like ranks of stars. Criticisms fell on him like rain, while his doctrines were attacked as though by strong winds. Yet in the end he succeeded in refuting the one-sided p.168and erroneous doctrines of the scholars and teachers, and established the correct doctrines of the T’ien-t’ai school.
Likewise, in Japan during the reign of Emperor Kammu there was a humble priest named Saichō, who later was honored with the title of the Great Teacher Dengyō. He refuted the doctrines that had been taught by the Buddhist teachers of the various schools in Japan during the two hundred and some years following [the introduction of Buddhism in] the reign of Emperor Kimmei. At first people were infuriated with him, but later they all joined in becoming his disciples.
These people had criticized T’ien-t’ai and Dengyō by saying, “The founders of our schools were scholars of the four ranks of sages, and worthies and learned persons of antiquity, while you are no more than an ordinary, foolish man of the end of the Middle Day of the Law.” The question, however, is not whether one lives in the Former, the Middle, or the Latter Day of the Law, but whether one bases oneself upon the text of the true sutra. Again, the point is not who preaches a doctrine, but whether it accords with truth.
The non-Buddhists criticized the Buddha, saying: “You are a foolish man living at the end of the kalpa of formation and the beginning of the kalpa of continuance,3 while the original teachers of our doctrines were wise men of ancient times, the two deities4 and the three ascetics.” In the end, however, all the ninety-five non-Buddhist schools were discarded.
On considering the eight schools of Buddhism, I, Nichiren, have discovered the following: The Dharma Characteristics, Flower Garland, and Three Treatises schools, which are based upon provisional sutras, declare that the provisional sutras are equal to the true sutra, or even that the true sutra is inferior to the provisional sutras. These are obviously errors originating with the scholars and teachers who founded these schools. The Dharma Analysis Treasury and Establishment of Truth schools are a special case,5 while the Precepts school represents the very lowest level of the Hinayana teachings.
Scholars surpass ordinary teachers, and the true Mahayana sutra surpasses the provisional Mahayana sutras. Thus the Mahāvairochana Sutra of the True Word school cannot equal the Flower Garland Sutra, much less the Nirvana and Lotus sutras. Yet when the Tripitaka Master Shan-wu-wei came to judge the relative merits of the Flower Garland, Lotus, and Mahāvairochana sutras, he erred in his interpretation by declaring that, though the Lotus Sutra and the Mahāvairochana Sutra are equal in terms of principle, the latter is superior in terms of practice. Ever since that time, the True Word followers have arrogantly asserted that the Lotus Sutra cannot even compare to the Flower Garland Sutra, much less to the True Word sutras, or that, because it fails to mention mudras and mantras, the Lotus Sutra cannot begin to compete with the Mahāvairochana Sutra. Or they point out that many of the teachers and patriarchs of the Tendai school have acknowledged the superiority of the True Word school, and that popular opinion likewise holds the True Word to be superior.
Since so many people hold mistaken opinions on this point, I have examined it in considerable detail. I have outlined my findings in other writings, which I hope you will consult. And I hope that people who seek the way will take advantage of the time while they are alive to learn the truth of the matter and pass it on to others.
One should not be intimidated by the fact that so many hold such beliefs. Nor does the truth of a belief depend on whether it has been held for a long or short time. The point is simply whether or not it conforms with the p.169text of the scriptures and with reason.
In the case of the Pure Land school, the Chinese priests T’an-luan, Tao-ch’o, and Shan-tao made numerous errors and led a great many people to embrace false views. In Japan, Hōnen adopted the teachings of these men, and not only taught everyone to believe in the Nembutsu but also attempted to wipe out all the other schools in the empire. Because the three thousand priests of Mount Hiei, as well as the priests of Kōfuku-ji, Tōdai-ji, and the other temples of Nara—indeed, of all the eight schools—strove to put a stop to this, emperor after emperor issued edicts, and directives went out from the shogunate, all in an attempt to prevent the spread of this teaching, but in vain. On the contrary, it flourished all the more, until the emperor, the retired emperor, and the entire populace came to believe in it.
I, Nichiren, am the son of a humble family, born along the shore in Kataumi of Tōjō in the province of Awa, a person who has neither authority nor virtue. If the censures of the temples of Nara and Mount Hiei and the powerful prohibitions of emperors could not put a stop to the Nembutsu teachings, then I wondered what I could do. But, employing the passages of the sutras as my mirror and the teachings of T’ien-t’ai and Dengyō as my compass, I have attacked these teachings for the past seventeen years, from the fifth year of the Kenchō era (1253) to the present, the seventh year of the Bun’ei era (1270). And, as may be seen by the evidence before one’s eyes, the spread of the Nembutsu in Japan has been largely brought to a halt. Even though there are people who do not cease chanting the Nembutsu with their mouths, I believe they have come to realize in their hearts that the Nembutsu is not the path by which to free themselves from the sufferings of birth and death.
The Zen school likewise is guilty of doctrinal errors. By observing one thing, you can surmise ten thousand. I can bring an end to the errors of the True Word and all the other schools at will. The “wisdom” of the True Word teachers and other eminent priests of the present time cannot compare to that of an ox or a horse, and their “light” is less than that given off by a firefly. To expect anything from them is like placing a bow and arrows in the hands of a dead man, or asking questions of one who is talking in one’s sleep. Their hands form the mudra gestures, their mouths repeat the mantras, but their hearts do not understand the principles of Buddhism. In effect, their arrogant minds tower like mountains, and the greed in their hearts is deeper than the seas. And all these mistaken opinions mentioned above have come about because they are confused as to the relative superiority of the various sutras and treatises, and because none of them has corrected the errors originally propounded by the founders of these schools.
Persons of wisdom should of course devote themselves to the study of all the eighty thousand doctrines of Buddhism, and should become familiar with all the twelve divisions of the scriptures. But ignorant persons living in this latter age of ours, a time of evil and confusion, should discard the so-called difficult-to-practice way and easy-to-practice way that the Nembutsu believers talk of, and devote themselves solely to chanting Nam-myoho-renge-kyo, the daimoku of the Lotus Sutra.
When the sun rises in the eastern sector of the sky, then all the skies over the great continent of Jambudvīpa in the south will be illuminated because of the vast light that the sun possesses. But the feeble glow of the firefly can never shed light on a whole nation. One who carries in one’s robe a wish-granting jewel can have any desire p.170fulfilled, but mere shards and stones can confer no treasures. The Nembutsu and other practices, when compared to the daimoku of the Lotus Sutra, are like shards and stones compared to a precious jewel, or like the flicker of a firefly compared to the light of the sun.
How can we, whose eyes are dull, ever distinguish the true color of things by the mere glow of a firefly? The fact is that the lesser, provisional sutras of the Nembutsu and True Word schools are not teachings that enable ordinary people to attain Buddhahood.
Our teacher, the Thus Come One Shakyamuni, in the course of his lifetime of teaching, expounded eighty thousand sacred doctrines. He was the first Buddha to appear in this sahā world of ours, which previously had not known any Buddha, and he opened the eyes of all living beings. All the other Buddhas and bodhisattvas from east and west, from the lands of the ten directions, received instruction from him.
The period prior to his advent was like the time before the appearance of the sovereigns and emperors6 of ancient China, when people did not know who their own fathers were and lived like beasts. In the time before Emperor Yao, people knew nothing about the duties to be performed in the four seasons, and were as ignorant as oxen or horses.
In the period before Shakyamuni Buddha appeared in the world, there were no orders of monks and nuns; there were only the two categories of men and women. But now we have monks and nuns who are teachers of the True Word school, and who have decided to look upon the Thus Come One Mahāvairochana as their object of devotion, demoting the Thus Come One Shakyamuni to an inferior position; or who are believers in the Nembutsu, and who pay honor solely to Amida Buddha, thrusting the Thus Come One Shakyamuni aside. They are monks and nuns owing to Shakyamuni Buddha, but because of the erroneous teachings handed down from the founders of these various schools, they have been led to behave in this way.
There are three reasons why the Thus Come One Shakyamuni, rather than any of the other Buddhas, has a relationship with all the living beings of this sahā world. First of all, he is the World-Honored One, the sovereign of all the living beings of this sahā world. Amida Buddha is not the monarch of this world. In this respect, Shakyamuni Buddha is like the ruler of the country in which we live. We pay respect first of all to the ruler of our own country, and only then do we go on to pay respect to the rulers of other countries. The Sun Goddess and Great Bodhisattva Hachiman are the original rulers of our country, provisional manifestations of Shakyamuni Buddha who appeared in the form of local deities. One who turns one’s back on these deities cannot become the ruler of this country. Thus the Sun Goddess is embodied in the form of the sacred mirror known as Naishidokoro,7 and imperial messengers are sent to Great Bodhisattva Hachiman to report to him and receive his oracle. Shakyamuni, the World-Honored One of Great Enlightenment, is our august sovereign. It is he who is to be regarded as the object of devotion.
The second reason is that the Thus Come One Shakyamuni is the father and mother of all living beings in this sahā world. It is proper that we should first of all pay filial respect to our own father and mother, and only then extend the same kind of respect to the fathers and mothers of other people. We have the example of King Wu of the ancient land of Chou, who carved a wooden image of his deceased father and placed it in a carriage, designating it as the general who would lead his p.171troops into battle. Heaven, moved by such conduct, lent him protection, and thus he succeeded in overthrowing his enemy, Chou, the king of Yin.
The ancient ruler Shun, grieved because his father had gone blind, shed tears; but when he wiped his hands, wet with those tears, on his father’s eyes, his father’s eyesight was restored.8 Now Shakyamuni Buddha does the same for all of us living beings, opening our eyes so as to “open the door of Buddha wisdom”9 innate within us. No other Buddha has ever yet opened our eyes in such a way.
The third reason is that Shakyamuni is the original teacher of all living beings in this sahā world. He was born in central India as the son of King Shuddhodana during the ninth kalpa of decrease in the present Wise Kalpa, when the life span of human beings measured a hundred years. He left family life at the age of nineteen, achieved enlightenment at thirty, and spent the remaining fifty years of his life expounding the sacred teachings. He passed away at the age of eighty, leaving behind his relics10 to provide the means of salvation for all living beings of the Former, Middle, and Latter Days of the Law. The Thus Come One Amida, the Buddha Medicine Master, Mahāvairochana, and the others, on the other hand, are Buddhas of other lands; they are not World-Honored Ones of this world of ours.
This sahā world occupies the lowest position among all the worlds of the ten directions. Among these worlds, it holds a place like that of a prison within a nation. All the persons in the worlds of the ten directions who have committed any of the ten evil acts, the five cardinal sins, the grave offense of slandering the correct teaching, or other terrible crimes and have been driven out by the Buddhas, Thus Come Ones, of those worlds, have been brought together here in this sahā land by the Thus Come One Shakyamuni. These people, having fallen into the three evil paths or the great citadel of the hell of incessant suffering and there duly suffered for their offense, have been reborn in the realm of human or heavenly beings. But because they still retain certain vestiges of their former evil behavior, they are inclined to easily commit some further offense by slandering the correct teaching or speaking contemptuously of persons of wisdom. Thus, for example, Shāriputra, though he had attained the status of an arhat, at times gave way to anger. Pilindavatsa,11 though he had freed himself from the illusions of thought and desire, displayed an arrogant mind, while Nanda, though he had renounced all sexual attachment, continued to dwell on the thought of sleeping with a woman. Even these disciples of the Buddha, though they had done away with delusions, still retained their vestiges. How much more so must this be the case, therefore, with ordinary people? Yet the Thus Come One Shakyamuni entered this sahā world with the title “One Who Can Endure.” He is so called because he does not berate its people for the slanders they all commit, but shows them forbearance.
These, then, are the special qualities [possessed by Shakyamuni Buddha, qualities] that the other Buddhas lack.
Amida Buddha and the other various Buddhas were determined to make compassionate vows. For this reason, though they felt ashamed to do so,12 they made their appearance in this sahā world, Amida Buddha proclaiming his forty-eight vows, and Medicine Master Buddha, his twelve great vows. Perceiver of the World’s Sounds and the other bodhisattvas who live in other lands also did likewise.
When the Buddhas are viewed in terms of the unchanging equality of their enlightenment, there are no distinctions to be made among them. But when they are viewed in terms of the p.172ever-present differences among their preaching, then one should understand that each of them has his own realm among the worlds of the ten directions, and that they distinguish between those with whom they have already had some connection, and those with whom they have no such connection.
The sixteen royal sons of the Buddha Great Universal Wisdom Excellence each took up residence in a different one of the lands of the ten directions and there led their respective disciples to salvation. The Thus Come One Shakyamuni, who had been one of these sons, appeared in this sahā world. We ordinary people, too, have been born into the sahā world. Therefore, we must not in any way turn away from the teachings of the Thus Come One Shakyamuni. But people all fail to realize this. If they would look carefully into the matter, they would understand that [as the Lotus Sutra says] “I [Shakyamuni] am the only person who can rescue and protect others,”13 and that they must not cut themselves off from the helping hand of the Thus Come One Shakyamuni.
For this reason, all the living beings in this sahā world, if they detest the sufferings of birth and death and wish to have an object of devotion to which they can pay respect, should first of all fashion images of Shakyamuni Buddha in the form of wooden statues and paintings, and make these their object of devotion. Then, if they still have strength left over, they may go on to fashion images of Amida and the other Buddhas.
Yet when the people of this world today, being unpracticed in the sacred way,14 come to fashion or paint images of a Buddha, they give priority to those of Buddhas other than Shakyamuni. This does not accord either with the intentions of those other Buddhas, or with the intentions of the Thus Come One Shakyamuni himself, and is moreover at variance with secular propriety.
The great king Udayana, when he carved his image of red sandalwood, made it of no other Buddha, and the painting offered to King One Thousand Stupas15 was likewise of the Thus Come One Shakyamuni. But people nowadays base themselves upon the various Mahayana sutras, and because they believe that the particular sutra they rely on is superior to all others, they accordingly relegate Shakyamuni Buddha to a secondary position.
Thus all the masters of the True Word school, convinced that the Mahāvairochana Sutra surpasses all other sutras, regard the Thus Come One Mahāvairochana, who is described therein as the supreme Buddha, as the one with whom they have a special connection. The Nembutsu priests, on the other hand, putting all their faith in the Meditation Sutra, look upon Amida Buddha as the one who has some special connection with this sahā world of ours.
Because the people of our time in particular have mistaken the erroneous doctrines of Shan-tao and Hōnen for correct teachings and taken the three Pure Land sutras as their guide, eight or nine out of every ten temples that they build have Amida Buddha enshrined as the principal object of devotion. And in the dwellings of both lay believers and priests, in houses by the tens, the hundreds, or the thousands, the image hall attached to the residence is dedicated to Amida Buddha. Moreover, among the thousand or ten thousand paintings and images of Buddhas to be found in a single household today, the great majority are of Amida Buddha.
Yet people who are supposed to be wise in such matters see these things happening and do not regard them unfortunate. On the contrary, they find such proceedings quite in accord with their own views and consequently greet p.173them with nothing but praise and admiration. Paradoxical as it may seem, evil people who have not the least understanding of the principle of cause and effect and who are not dedicated to any Buddha whatsoever would appear to be the ones free from error with respect to Buddhism.
Shakyamuni, the World-Honored One, who is our father and mother and is endowed with the three virtues of sovereign, teacher, and parent, is the very one who encourages us, the people driven out by all other Buddhas, saying, “I am the only person who can rescue and protect others.” The debt of gratitude we owe him is deeper than the ocean, weightier than the earth, vaster than the sky. Though we were to pluck out our two eyes and place them before him as an offering until there were more eyes there than stars in the sky; though we were to strip off our skins and spread them out by the hundreds of thousands of ten thousands until they blanketed the ceiling of heaven; though we were to give him our tears as offerings of water and present him with flowers for the space of thousands, ten thousands, millions of kalpas; though we were to offer him our flesh and blood for innumerable kalpas until our flesh piled up like mountains and our blood overflowed like vast seas, we could never repay a fraction of the debt we owe to this Buddha.
But the scholars of our time cling to distorted views. Even though they may be wise men who have mastered all the eighty thousand doctrines of Buddhism and committed to memory the twelve divisions of the scriptures, and who strictly observe all the Mahayana and Hinayana precepts, if they turn their backs on this principle, then one should know that they cannot avoid falling into the evil paths.
As an example of what I mean, let us look at the Tripitaka Master Shan-wu-wei, the founder of the True Word school in China. He was a son of King Buddha Seed,16 the monarch of the kingdom of Udyana in India. Shakyamuni Buddha left his father’s palace at the age of nineteen to take up the religious life. But this Tripitaka master abdicated the throne at the age of thirteen, and thereafter traveled through the seventy states of India, journeying ninety thousand ri on foot and acquainting himself with all the various sutras, treatises, and schools of Buddhism. In a kingdom in northern India, he stood at the foot of the stupa erected by King Golden Grains,17 gazed up at the heavens, and uttered prayers, whereupon there appeared in midair the Womb Realm mandala, with the Thus Come One Mahāvairochana seated in its center.
Shan-wu-wei, out of his compassion, determined to spread the knowledge of this teaching to remote regions, and thereupon traveled to China, where he transmitted his secret doctrines to Emperor Hsüan-tsung. At the time of a great drought, he offered up prayers for rain, and rain fell from the sky within three days. This Tripitaka master was thoroughly familiar with the seed characters18 representing the twelve hundred and more honored ones, their august forms, and their samayas.19 Today all the followers of the True Word school belonging to Tō-ji and the other True Word temples in Japan look upon themselves as disciples of the Tripitaka Master Shan-wu-wei.
But the time came when the Tripitaka master suddenly died. Thereupon a number of wardens of hell appeared, bound him with seven iron cords, and led him off to the palace of Yama, the lord of hell. This was a very strange thing to happen.
For what fault did he deserve to be censured in this way? In the life he had just lived, he might perhaps have committed some of the ten evil acts, but p.174surely he had not been guilty of any of the five cardinal sins. And as for his past existences, in view of the fact that he had become the ruler of a great kingdom, he must have strictly observed the ten good precepts and dutifully served five hundred Buddhas.20 What fault, then, could he have committed?
Moreover, at the age of thirteen he had voluntarily relinquished his position as king and entered the religious life. His aspiration for enlightenment was unequaled throughout the entire land of Jambudvīpa. Surely such virtue should have canceled out any major or minor offenses that he might have committed in his present or previous lives. In addition, he had made a thorough study of all the various sutras, treatises, and schools that were propagated in India at that time, and that fact too should have served to atone for any possible faults.
In addition to all this, the esoteric True Word doctrines are different from the other teachings of Buddhism. They declare that, though one may make no more than a single mudra with the hands or utter no more than a single mantra with the mouth, even the gravest offenses accumulated throughout the three existences of past, present, and future will thereby without fail be eradicated. Moreover, they say that all the offenses and karmic hindrances that one may have created during the space of innumerable kotis of kalpas will all be extinguished the moment one looks upon the esoteric mandalas. How much more should this be true, therefore, in the case of the Tripitaka Master Shan-wu-wei, who had memorized all the mudras and mantras pertaining to the twelve hundred and more honored ones, who had understood as clearly as if it were reflected in a mirror the practice of contemplation for attaining Buddhahood in one’s present form, and who, when he underwent the ceremony of anointment before the Diamond Realm and Womb Realm mandalas, had become in effect Mahāvairochana, the King of Enlightenment, himself! Why, then, should such a man be summoned before King Yama and subjected to censure?
I, Nichiren, had resolved to embrace the teaching that is supreme among the two divisions of Buddhism, the exoteric and the esoteric, and that allows us to free ourselves from the sufferings of birth and death with the greatest ease. Therefore, I acquainted myself with the esoteric True Word doctrines in general and made inquiries concerning this matter of Shan-wu-wei. But no one was able to give a satisfactory answer to the question I have posed above. If this man could not escape the evil paths, then how could any of the True Word teachers of our time, let alone the priests and lay believers who had performed no more than a single mudra or uttered no more than a single mantra, hope to avoid them?
Having examined the matter in detail, I concluded that there were two errors for which Shan-wu-wei was summoned before King Yama for censure.
First of all, the Mahāvairochana Sutra not only is inferior to the Lotus Sutra, but cannot even compare to the Nirvana, Flower Garland, or Wisdom Sutra. And yet Shan-wu-wei maintained that it was superior to the Lotus Sutra, thus committing the error of slandering the correct teaching.
Second, although the Thus Come One Mahāvairochana is an emanation of Shakyamuni Buddha, Shan-wu-wei held to the biased view that Mahāvairochana is in fact superior to Shakyamuni Buddha, the lord of teachings. The offense of such slanders is so grave that no one who commits them could avoid falling into the evil paths, even though he should practice the teachings of the twelve hundred and more p.175honored ones over a period of innumerable kalpas.
Shan-wu-wei committed these errors, the retribution for which is very difficult to escape, and therefore, although he performed the mudras and mantras of the various honored ones, it was to no avail. But when he merely recited those words from the “Simile and Parable” chapter in the second volume of the Lotus Sutra that read: “Now this threefold world is all my [Shakyamuni’s] domain, and the living beings in it are all my children. Now this place is beset by many pains and trials. I am the only person who can rescue and protect others,” he escaped from the iron cords that bound him.
Be that as it may, the True Word teachers who came after Shan-wu-wei have all maintained that the Mahāvairochana Sutra not only is superior to the various other sutras, but surpasses even the Lotus Sutra. In addition, there were other persons who have declared that the Lotus Sutra is also inferior to the Flower Garland Sutra. Though these groups differ in what they maintain, they are alike in being guilty of slandering the correct teaching.
The Tripitaka Master Shan-wu-wei held the prejudiced opinion that both the Lotus Sutra and the Mahāvairochana Sutra should be regarded with great respect, since they agree in the profound principles that they embody, but that, because the Lotus Sutra mentions nothing about mudras and mantras, it is inferior to the Mahāvairochana Sutra. The True Word teachers who came after him, moreover, were of the opinion that, even with respect to the important principles expressed, the Lotus Sutra is inferior to the Mahāvairochana Sutra, to say nothing of the matter of mudras and mantras. Thus they went much farther in their slander of the correct teaching, piling up offense upon offense. It is impossible to believe that they can long avoid being censured by King Yama and consigned to the sufferings of hell. Indeed, they will immediately call down upon themselves the flames of the Avīchi hell.
The Mahāvairochana Sutra does not originally contain any mention of the profound principle of three thousand realms in a single moment of life. This principle is confined to the Lotus Sutra alone. But the Tripitaka Master Shan-wu-wei proceeded to steal and appropriate this profound principle that the Great Teacher T’ien-t’ai had put forth on the basis of his reading of the Lotus Sutra, incorporating it into his own interpretation of the Mahāvairochana Sutra. He then asserted that the mudras and mantras of the Mahāvairochana Sutra, which were originally expounded merely to lend adornment to the Lotus Sutra, were the very elements that make the Mahāvairochana Sutra superior to the Lotus. Shan-wu-wei was putting forth a distorted view when he stated that the Lotus and Mahāvairochana sutras were equal in principle, and he was likewise stating an erroneous view when he claimed that the Mahāvairochana Sutra was superior by reason of its mantras and mudras.
This is like the case of a foolish and lowly man who looks upon his six sense organs as his personal treasures, though in fact they belong to his lord.21 Consequently, he is led into all manner of erroneous conduct. We should keep this example in mind when interpreting the sutras, because the doctrines set forth in inferior sutras serve only to adorn the sutra that is truly superior.
I, Nichiren, was a resident of [Seichō-ji on] Mount Kiyosumi in Tōjō Village in the province of Awa. From the time I was a small child, I prayed to Bodhisattva Space Treasury, asking that I might become the wisest person in all Japan. The bodhisattva transformed himself into a venerable priest before p.176my very eyes and bestowed upon me a jewel of wisdom as bright as the morning star. No doubt as a result, I was able to gain a general mastery of the principal teachings of the eight older schools of Buddhism in Japan, as well as of those of the Zen and Nembutsu schools.
During the sixteen or seventeen years since the fifth year (1253) or so of the Kenchō era until the present, the seventh year of the Bun’ei era (1270), I have leveled many criticisms against the Zen and Nembutsu schools. For this reason, the scholars of those schools have risen up like hornets and flocked together like clouds, though as a matter of fact their arguments can be demolished with hardly more than a word or two.
Even the scholars of the Tendai and True Word schools, losing sight of the principles laid down by their own schools concerning which teachings are to be adopted and which discarded, have come to hold opinions identical to those of the Zen or Nembutsu school. Because their lay followers hold to such beliefs, they have thought it best to lend support to these schools and their erroneous views by declaring that the Tendai and True Word teachings are the same as those of the Nembutsu and Zen schools. As a result, they join the others in attempting to refute me. But although they might appear to refute me, in fact they are simply destroying their own Tendai and True Word teachings. It is a shameful, shameful thing they are doing!
The fact that I have in this way been able to discern the errors of the various sutras, treatises, and schools is due to the benefit of Bodhisattva Space Treasury, and is owed to my former teacher Dōzen-bō.
Even a turtle, we are told, knows how to repay a debt of gratitude,22 so how much more so should human beings? To repay the debt that I owe to my former teacher Dōzen-bō, I desired to spread the teachings of the Buddha on Mount Kiyosumi and lead my teacher to enlightenment. But he is a rather ignorant man, and in addition he is a believer in the Nembutsu, so I did not see how he could escape the three evil paths. Moreover, he is not the kind of person who would listen to my words of instruction.
Nevertheless, in the first year of the Bun’ei era (1264), on the fourteenth day of the eleventh month, I met with him at the priests’ lodgings23 of Hanabusa in Saijō. At that time, he said to me: “I have neither wisdom nor any hope for advancement to important position. I am an old man with no desire for fame, and I claim no eminent priest of Nembutsu as my teacher. But because this practice has become so widespread in our time, I simply repeat like others the words Namu Amida Butsu. In addition, though it was not my idea originally, I have had occasion to fashion five images of Amida Buddha. This perhaps is due to some karmic habit that I formed in a past existence. Do you suppose that as a result of these faults I will fall into hell?”
At that time I certainly had no thought of quarreling with him. But because of the earlier incident with the lay priest Tōjō Saemon Renchi,24 I had not seen my teacher for more than ten years, and thus it was in a way as though we had become estranged and were at odds. I thought that the proper and courteous thing would be to reason with him in mild terms and to speak in a gentle manner. On the other hand, when it comes to the realm of birth and death, neither young nor old know what fate awaits them, and it occurred to me that I might never again have another opportunity to meet with him. I had already warned Dōzen-bō’s elder brother, the priest Dōgi-bō Gishō,25 that he was destined to fall into the hell of incessant suffering if he did p.177not change his ways, and they say that his death was far worse than what he had hoped. When I considered that my teacher Dōzen-bō might meet a similar fate, I was filled with pity for him and therefore made up my mind to speak to him in very strong terms.
I explained to him that, by making five images of Amida Buddha, he was condemning himself to fall five times into the hell of incessant suffering. The reason for this, I told him, was that the Lotus Sutra—wherein the Buddha says that he is now “honestly discarding expedient means”26—states that the Thus Come One Shakyamuni is our father, while Amida Buddha is our uncle. Anyone who would fashion no less than five images of his uncle and make offerings to them, and yet not fashion a single image of his own father—how could he be regarded as anything but unfilial? Even hunters in the mountains or fishermen, who cannot tell east from west and do not perform a single pious act, are guilty of less offenses than such a person.
Nowadays, those who seek the way no doubt hope for a better existence in their future lives. Yet they cast aside the Lotus Sutra and Shakyamuni Buddha, while never failing even for an instant to revere Amida Buddha and call upon his name. What kind of behavior is this? Though they may appear to the eye to be pious people, I do not see how they can escape the charge of rejecting their own parent and devoting themselves to a stranger. A completely evil person, on the other hand, has never given his allegiance to any Buddhist teaching at all, and so has not committed the fault of rejecting Shakyamuni Buddha. Therefore, if the proper circumstances should arise, he might very well in time come to take faith in Shakyamuni.
Those who follow the erroneous doctrines of Shan-tao, Hōnen, and the Buddhist scholars of our time, making Amida Buddha their object of devotion and dedicating themselves entirely to the practice of calling upon his name—I do not believe that they will ever renounce their erroneous views and give their allegiance to Shakyamuni Buddha and the Lotus Sutra, even though lifetime after lifetime throughout countless kalpas should pass. Accordingly, the Nirvana Sutra, which was preached in the grove of sal trees just before Shakyamuni Buddha’s passing, states that there will appear frightful persons whose offenses are graver than the ten evil acts or the five cardinal sins—icchantikas, or persons of incorrigible disbelief, and those who slander the correct teaching. We also read there that such persons will be found nowhere else but among the company of wise men who observe the two hundred and fifty precepts, wrap their bodies in the three robes of a Buddhist monk, and carry a begging bowl.
I explained all this in detail to Dōzen-bō at the time of our meeting, though it did not appear that he completely understood. Nor did the other persons present on that occasion seem to understand. Later, however, I received word that Dōzen-bō had come to take faith in the Lotus Sutra. I concluded that he must have renounced his earlier distorted views and had hence become a person of sound belief, a thought that filled me with joy. When I also heard that he had fashioned an image of Shakyamuni Buddha, I could not find words to express my emotion. It may seem as though I spoke to him very harshly at the time of our meeting. But I simply explained things as they are set forth in the Lotus Sutra, and that is no doubt why he has now taken such action. It is said that good advice grates on the ear, just as good medicine tastes bitter.
Now I, Nichiren, have repaid the debt of gratitude that I owe to my p.178teacher, and I am quite certain that both the Buddhas and the gods will approve of what I have done. I would like to ask that all I have said here be reported to Dōzen-bō.
Even though one may resort to harsh words, if such words help the person to whom they are addressed, then they are worthy to be regarded as truthful words and gentle words. Similarly, though one may use gentle words, if they harm the person to whom they are addressed, they are in fact deceptive words, harsh words.
The Buddhist doctrines preached by scholars these days are regarded by most people as gentle words, truthful words, but in fact they are all harsh words and deceptive words. I say this because they are at variance with the Lotus Sutra, which embodies the Buddha’s true intention.
On the other hand, when I proclaim that the practitioners of the Nembutsu will fall into the hell of incessant suffering or declare that the Zen and True Word schools are likewise in error, people may think I am uttering harsh words, but in fact I am speaking truthful and gentle words. As an example, I may point to the fact that Dōzen-bō has embraced the Lotus Sutra and fashioned an image of Shakyamuni Buddha, actions that came about because I spoke harshly to him. And the same thing holds true for all the people of Japan. Ten or more years ago, virtually everyone was reciting the Nembutsu. But now, out of ten persons, you will find that one or two chant only Nam-myoho-renge-kyo, while two or three recite it along with the Nembutsu. And even among those who recite the Nembutsu exclusively, there are those who have begun to have doubts and so in their hearts believe in the Lotus Sutra; some have even begun to paint or carve images of Shakyamuni Buddha. All this, too, has come about because I have spoken harsh words.
This response is like the fragrant sandalwood trees that grow among the groves of foul-smelling eranda trees, or lotus blossoms that rise from the mud. Thus, when I proclaim that the followers of the Nembutsu will fall into the hell of incessant suffering, the “wise men” of our day, who are in fact no wiser than cattle or horses, may venture to attack my doctrines. But in truth they are like scavenger dogs barking at the lion king, or foolish monkeys laughing at the god Shakra.

Nichiren

The seventh year of Bun’ei (1270)
To Gijō-bō and Jōken-bō
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Background
Nichiren Daishonin wrote this letter in 1270 at Matsubagayatsu in Kamakura to Joken-bō and Gijo-bō, priests who had been his seniors at Seichō-ji temple in Awa, where he had entered Buddhism. While his reasons for writing it are not certain, quite possibly it was motivated by his joy in learning, as mentioned at the close of this letter, that Dōzen-bō had expressed his belief in the Lotus Sutra and carved a statue of Shakyamuni Buddha. From the Daishonin’s remarks, it can be surmised that, although Dōzen-bō did not entirely recant his belief in the Nembutsu, he came to revere Shakyamuni Buddha and the Lotus Sutra sometime in 1270.
Seichō-ji was originally a temple of the Tendai school, but later had fallen p.179under True Word and Pure Land influences. Dōzen-bō, one of the senior priests of Seichō-ji, had been the Daishonin’s teacher, one to whom he felt a sincere obligation. It is possible that, because Dōzen-bō had begun to embrace the teachings of the Lotus Sutra, the Daishonin wished to express his gratitude.
Broadly speaking, this letter consists of five sections. In the first section, Nichiren Daishonin proclaims that the Lotus Sutra is supreme among the vast number of Buddhist sutras and is the sutra that perfectly accords with the Buddha’s true intention. Nevertheless, most of the Buddhist scholars and teachers of India, China, and Japan have slighted the Lotus Sutra and set forth various erroneous doctrines, turning against the intention of the Buddha. Following the examples of the great teachers T’ien-t’ai and Dengyō, the Daishonin has refuted their mistaken doctrines, relying not upon people’s opinions but solely upon the sutras themselves.
In the second section, he points out the errors of several major schools of Buddhism in Japan, particularly those of the True Word and Pure Land schools. He may have focused on these two not only because they represented major errors, but because Dōzen-bō had professed faith in their doctrines. The Daishonin then defines the daimoku of Nam-myoho-renge-kyo as the practice for the universal attainment of Buddhahood in the Latter Day of the Law. In the third section, the Daishonin identifies Shakyamuni as the Buddha karmically connected with all people living in this sahā or mundane world, explaining that Shakyamuni possesses the three virtues of sovereign, teacher, and parent with respect to them. Therefore, the Daishonin says, all the people in the sahā world should recognize their debt to Shakyamuni.
In the fourth section, from which this letter takes its title, the Daishonin refers to Shan-wu-wei, who first brought the esoteric True Word teachings from India to China. The story of Shan-wu-wei serves to demonstrate that even a person of wisdom who has mastered all the Buddhist teachings will fall into the evil paths as a result of disparaging Shakyamuni and slighting the Lotus Sutra. By citing the example of Shan-wu-wei, the Daishonin also indirectly criticizes Seichō-ji temple, which had fallen under the influence of the True Word school. In the fifth section, he expresses his gratitude to Bodhisattva Space Treasury, the original object of devotion at Seichō-ji, and to his teacher Dōzen-bō, and expresses his joy at hearing that the latter has embraced the Lotus Sutra. Finally, he stresses the importance of speaking frankly to those who have been led astray by teachings that distort the Buddha’s intention.
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Notes
1. Here, the Daishonin refers to himself.
2. The Teaching on Meditation Sutra is a work on the practice of meditation on Amida Buddha and the benefits that accrue from it. Though the title contains the word “sutra,” it is not.
3. The “end of the kalpa of formation and the beginning of the kalpa of continuance” refers to the time of transition between the first two stages of the four-stage cycle, described as the four kalpas of formation, continuance, decline, and disintegration, which a world is said to undergo repeatedly. During these first two stages, a world takes shape, and living beings appear and continue to exist.
4. Shiva and Vishnu.
5. The Dharma Analysis Treasury and Establishment of Truth schools were studied in conjunction, respectively, with the Dharma Characteristics and Three Treatises schools; thus presumably the Daishonin did p.180not regard them as independent religious schools.
6. The sovereigns and emperors refer to the Three Sovereigns, Fu Hsi, Shen Nung, and Huang Ti, legendary rulers said to have established model governments, and the Five Emperors, Shao Hao, Chuan Hsü, Ti Kao, T’ang Yao, and Yü Shun, said to have reigned after them.
7. Originally the palace that enshrined the mirror, one of the three sacred treasures of the imperial court, and that was guarded by court ladies of honor called naishi. Later, naishidokoro became another name for the sacred mirror itself.
8. Shun was one of the Five Emperors. Although his father, a commoner, treated him cruelly, being partial to his younger half brother Hsiang, Shun practiced filial piety toward his parent. The story of Shun restoring his father’s eyesight is found in The Forest of Gems in the Garden of the Law.
9. Lotus Sutra, chap. 2.
10. Here, the relics of the Dharma body, namely, the teachings that Shakyamuni Buddha expounded.
11. Pilindavatsa was one of Shakyamuni Buddha’s disciples. Born to a Brahman family in Shrāvastī, India, he was arrogant and held others in contempt. He had won renown for the practice of magic, but lost his powers when he met Shakyamuni and instead became the Buddha’s disciple. Shakyamuni’s prediction of his future enlightenment appears in chapter 8 of the Lotus Sutra.
12. For example, Amida Buddha lives in the Pure Land of Perfect Bliss, located a hundred thousand million worlds away in the west, and Medicine Master Buddha lives in the Pure Emerald World said to lie in the eastern part of the universe. As these names suggest, the living beings in these lands experience only pleasure; consequently, there is no one there to be freed from suffering. For this reason, the Daishonin says, the Buddhas of those worlds, though embarrassed to appear in another Buddha’s realm, came down to this sahā world, which is full of suffering, in order to fulfill their vows of compassion.
13. Lotus Sutra, chap. 3.
14. The sacred way refers to one of the five types of practices for bodhisattvas that are mentioned in the Nirvana Sutra. The sacred way here indicates actions undertaken in order to master the three types of learning—precepts, meditation, and wisdom.
15. Probably King Rudrayana in ancient India who is mentioned in The Monastic Rules of the Sarvastivada School. According to this work, Rudrayana gave five treasures to Bimbisāra, the king of Magadha, but King Bimbisāra had no gifts to offer him in return and was at a loss. At the suggestion of his chief minister, however, he had an image of Shakyamuni Buddha painted, and presented it to King Rudrayana as the most precious of all treasures in the world. King Rudrayana at first became angry, but on realizing that it was an image of the Buddha, he came to have deep faith and converted to Buddhism.
16. A king of Udyana who lived around the seventh century and was a descendant of King Amritodana, Shakyamuni’s uncle.
17. A king who built a great stupa in Gandhara. Little else is known about him. It is said that at the beginning of the eighth century Shan-wu-wei offered prayers at the foot of this stupa and achieved sudden understanding of the Mahāvairochana Sutra. Some sources suggest that King Golden Grains in this passage may actually refer to King Kanishka.
18. The seed characters were characters written in Siddham, a style of Sanskrit orthography, which were used as symbols to represent various Buddhas and bodhisattvas in the esoteric teaching.
19. Samayas here refer to the mudras (sacred hand gestures) of and to the objects held by the various figures depicted in the mandalas. The term is also used to signify the vows these beings have taken.
20. According to the Benevolent Kings Sutra, kings are born to their position as the karmic reward of having served five hundred Buddhas in prior lifetimes.
21. In feudal Japan, a vassal was regarded as so heavily indebted to his lord for providing him with his sole means of livelihood that he was expected to dedicate his entire being to loyal service in return. The six sense organs are the eyes, ears, nose, tongue, body, and mind—that is, the physical and mental components of a human being. This is another way of saying that a retainer’s life belongs to his lord, and that all his faculties must be dedicated to the latter’s service.
22. This story appears in A Collection of Stories and Poems and other sources. When p.181the young Mao Pao, who later became a general of the Chin dynasty, was walking along the Yangtze River, he saw a fisherman catch a turtle and prepare to kill it. Moved to pity, he gave the fisherman his clothes in exchange for the turtle and thus saved its life. Later, Mao Pao was attacked by enemies. When he fled in retreat to the Yangtze River, the turtle he had saved in his childhood appeared and carried him on its back to the opposite shore.
23. The priests’ lodgings are probably part of the compound of Renge-ji temple located in Hanabusa, Saijō, Awa Province. Renge-ji is said to have been a branch temple of Seichō-ji.
24. Tōjō Kagenobu, the steward of Tōjō Village in Awa Province. A strong Nembutsu believer, Tōjō had attempted to have the Daishonin killed after the latter refuted the Nembutsu and declared the teaching of Nam-myoho-renge-kyo in 1253.
25. Dōgi-bō Gishō was a priest at Seichō-ji temple, thought to have been either Dōzen-bō’s elder brother or a priest senior to him. He opposed the Daishonin’s teaching.
26. Lotus Sutra, chap. 2.

<< Kin: 165 >>
RED SOLAR SERPENT
Tone: 9 Solar
Realize * Intention * Pulse

Tribe: 5 Serpent
Survive * Instinct * Life Force

Affirmation for: Red Solar Serpent
I Pulse in order to Survive
I Realize Instinct
I seal the store of life force
With the Solar tone of Intention
I am guided by the power of Birth
The Holy Teaching of Vimalakirti:
A Mahayana Scripture

Robert A. F. Thurman, editor and translator.
Copyright (c) 1976 by The Pennsylvania State University Press.
Reproduced with permission of the publisher.
Available at Amazon.com.

Purification of the Buddha-Field
Inconceivable Skill in Liberative Technique
The Disciples’ Reluctance to Visit Vimalakirti
The Reluctance of the Bodhisattvas
The Consolation of the Invalid
The Inconceivable Liberation
The Goddess
The Family of the Tathagatas
The Dharma-Door of Nonduality
The Feast Brought by the Emanated Incarnation
Lesson of the Destructible and the Indestructible
Vision of the Universe Abhirati and the Tathagata Aksobhya
Epilogue – Antecedents and Transmission of the Holy Dharma

http://www.imeditate.com/books_music/vimalakirti/vimalakirti01.html
WW.NICHIRENLIBRARY.ORG
==

===
NICHIRENLIBRARY.ORG

WND-1, 17TH GLOSSARY: GLOSSARY Q:
Glossary Q
Queen Mother of the West A legendary goddess said to dwell on a mountain in western China. The peaches in her garden are said to bear fruit every three thousand years. They are often cited as an example of that which is rare to encounter.
====

=====

WWW.NICHIRENLIBRARY.ORG

Soka Gakkai
Nichiren Buddhism Library
Skip to main content (Press Enter).
In this library, we make available to the public in searchable form the following English-language translations of works essential to the study of Nichiren Buddhism: The Writings of Nichiren Daishonin, volumes I and II (referred to in citation as WND-1 and WND-2), The Lotus Sutra and Its Opening and Closing Sutras (LSOC), The Record of the Orally Transmitted Teachings (OTT), and, as a reference to assist with study of these works, The Soka Gakkai Dictionary of Buddhism.
========

FOUNDATION FOR THE LAW OF TIME
SYNCHRONOTRON
Basic Daily Synchronotron Calculations
Gregorian Date 12/29/2014
NS.1.27.6.17 Kin 165
Red Solar Serpent

Solar Moon Year Power of : Universal Water

Rhythmic Lizard Moon Power of : Organize

Heptad 23
Blue Heptad: Patience Transforms Conduct
Rhythmic Lizard Moon Path of Inner Radiance
Outer Matrix
Heptad Path 23, Enlightenment Evolves Prophecy

KIN 165
CHICCHAN
Red Solar Serpent Power of : Life Force
Kin 165 – Precept 9 – Cosmic History is the highest level of information and comprehension to which previous history becomes subordinate, transformed and remade.
365 COSMIC HISTORY QUOTES

Moon 6, 17 – Obstructions are self-created impediments of the mind; if it seems like something is stopping you, then step back and shift focus.

Psi Chrono 117 CABAN Red Cosmic Tierra
Power of : Navigation

OPEN GALACTIC ACTIVATION GATE

WAVESPELL 13
Red Magnetic Tierra
Power of : Navigation
O R A C L E
Guide
Antipode

Destiny

Analog

Ocult
MEET THE GALACTIC ARCHETYPES

The adjustment of the lower will to the Divine Will is a manifest act of evolutionary consciousness. To project a new archetype at first requires a combination of will, contemplation and visualization. Intensity of purpose is responsible for lifting you from the world of mediocrity into the pulsing world of higher consciousness.
Learning to project a new archetype or to construct a cosmic personality is a living process, growing out of conscious daily exertion and experience. It is dependent on the expression of the divine aspects in the life upon the physical plane.

Heptad 23 / Precept 23 – From the point of view of Cosmic Science, who you really are is the evolving component that maintains the intentional thinking element of the cosmos.

READING OF THE SYNCHRONOTRON
Heptad 23
Heptad Path Frequency: 729
BMU: 288
Kin Equivalent: 209
3RD HEPTAD GATE

Gamma – third eye
Arcanum of the Mystery – Wind
Light Gate of Cosmic Spirit – Beta-Beta – Uranus GK
BMU: 144
Vertical Coordinate: V11
Horizontal Coordinate: H20
Moon-Day: 6.17

TIME MATRIX

BMU: 136
Vertical Coordinate: V3
Horizontal Coordinate: H20
Time Matrix: 96
Space Matrix: 175
Synchronic Matrix: 104
Time Matrix Telepathic Frequency Index (TFI): 96 + 175 + 104 = 375

SPACE MATRIX

BMU: 205
Vertical Coordinate: V7
Horizontal Coordinate: H19
Space Matrix: 165
Synchronic Matrix: 58
Time Matrix: 102
Space Matrix TFI: 165 + 58 + 102 = 325

SYNCHRONIC MATRIX

BMU: 289
Vertical Coordinate: V13
Horizontal Coordinate: H5
Synchronic Matrix: 165
Time Matrix: 245
Space Matrix: 113
Synchronic Matrix TFI: 165 + 245 + 113 = 523

MASTER COORDINATING TFI

Time Matrix TFI: 375
Space Matrix TFI: 325
Synchronic Matrix TFI: 523
Master Coordinating (MC) TFI: 375 + 325 + 523 = 1223
MASTER COORDINATING BMU: 341

MASTER COORDINATING TFI KIN EQUIVALENT (KE): 183 Blue Magnetic Night

CUMULATIVE HARMONIC FREQUENCY TFI : 3688

CUMULATIVE HARMONIC FREQUENCY BMU : 160

KIN EQUIVALENT : 48 – Yellow Solar Star
Rhythmic Lizard Moon Path of Inner Radiance
Outer Matrix
Heptad Path 23, Enlightenment Evolves Prophecy

Solar Moon Year
Heptad Gate BMU

108 291 144 315 414 402 441
Mantra

OM
Crown HRAM
Root HRAHA
3rd Eye HRIM
Secret Center HRAUM
Throat HRUM
Solar Plexus HRAIM
Heart
Plasma

Dali
142857
Seli
285714
Gama
428571
Kali
571428
Alfa
714285
Limi
857142
Silio
999999
Mudra
KIN
Kin 163

Kin 164

Kin 165

Kin 166

Kin 167

Kin 168

Kin 169
Time Matrix
BMU

60 135 136 137 138 139 140
Space Matrix
BMU

263 207 205 261 203 259 258
Synchronic
Matrix BMU

175 236 289 334 371 400 421
Master
Coordinating
Tfi

1254 1211 1223 1095 1092 1207 1235
Master
Coordinating
Frequency
BMU

372 329 341 213 210 325 353
Mcf Kin
Equivalent
(KE)

Kin 214

Kin 171

Kin 183

Kin 55

Kin 52

Kin 167

Kin 195
Cumulative
Harmonic
Frequency
Tfi

1254 2465 3688 4783 5875 7082 8317
Cumulative
Harmonic
Frequency
BMU

372 260 160 373 142 26 379
Cumulative
Harmonic
Frequency
Kin
Equivalent

Kin 214

Kin 125

Kin 48

Kin 103

Kin 155

Kin 62

Kin 257

The Synchronotron is the work of Jose Arguelles/Valum Votan and Stephanie South/Red Queen
To learn more see lawoftime.org/synchronotron and Book of the Cube, Cosmic History Chronicles Vol. VII

Share in:

====
Reading for: Red Solar Serpent
our birthday on the 13 Moon Calendar is:

Rhythmic Moon day 17
Year of the Red Solar Moon

Your Galactic Signature is:

kin 165: Red Solar Serpent
I Pulse in order to Survive
Realizing Instinct
I seal the Store of Life Force
With the Solar tone of Intention
I am guided by the power of Birth
I am a galactic activation portal enter me.

Find another date.

Taking the role of your Galactic Signature is the first step in entering the fourth-dimensional synchronic order. Meditate on the codes and see what insights arise. The next step is to learn the 13 Moon calendar and follow it each day. Click here to request a free 13 Moon calendar.
For a more in-depth decoding of your galactic signature, click here.
Find who shares your galactic signature!
You can also decode Galactic Signatures with the Galactic Compass.
WWW.IDEDITATE.COM/BOOKS_MUSIC/VIMALAKIRTI/VIMALAKIRTI01.HTML

The Holy Teaching of Vimalakirti:
A Mahayana Scripture

Robert A. F. Thurman, editor and translator.
Copyright (c) 1976 by The Pennsylvania State University Press.
Reproduced with permission of the publisher.
Available at Amazon.com.

Purification of the Buddha-Field
Inconceivable Skill in Liberative Technique
The Disciples’ Reluctance to Visit Vimalakirti
The Reluctance of the Bodhisattvas
The Consolation of the Invalid
The Inconceivable Liberation
The Goddess
The Family of the Tathagatas
The Dharma-Door of Nonduality
The Feast Brought by the Emanated Incarnation
Lesson of the Destructible and the Indestructible
Vision of the Universe Abhirati and the Tathagata Aksobhya
Epilogue – Antecedents and Transmission of the Holy Dharma
Purification of the Buddha Field

Reverence to all Buddhas, Bodhisattvas, Aryasravakas, and Pratyekabuddhas, in the past, the present, and the future.

Thus have I heard at one time. The Lord Buddha was in residence in the garden of Amrapali, in the city of Vaisali, attended by a great gathering. Of bhikshus there were eight thousand, all saints. They were free from impurities and afflictions, and all had attained self-mastery. Their minds were entirely liberated by perfect knowledge. They were calm and dignified, like royal elephants. They had accomplished their work, done what they had to do, cast off their burdens, attained their goals, and totally destroyed the bonds of existence. They all had attained the utmost perfection of every form of mind control.

Of bodhisattvas there were thirty-two thousand, great spiritual heroes who were universally acclaimed. They were dedicated through the penetrating activity of their great superknowledges and were sustained by the grace of the Buddha. Guardians of the city of Dharma, they upheld the true doctrine, and their great teachings resounded like the lion’s roar throughout the ten directions.

Without having to be asked, they were the natural spiritual benefactors of all living beings. They maintained unbroken the succession of the Three Jewels, conquering devils and foes and overwhelming all critics.

Their mindfulness, intelligence, realization, meditation, incantation, and eloquence all were perfected. They had attained the intuitive tolerance of the ultimate incomprehensibility of all things. They turned the irreversible wheel of the Dharma. They were stamped with the insignia of signlessness. They were expert in knowing the spiritual faculties of all living beings. They were brave with the confidence that overawes all assemblies. They had gathered the great stores of merit and of wisdom, and their bodies, beautiful without ornaments, were adorned with all the auspicious signs and marks.

They were exalted in fame and glory, like the lofty summit of Mount Sumeru. Their high resolve as hard as diamond, unbreakable in their faith in Buddha, Dharma and Sangha, they showered forth the rain of ambrosia that is released by the light rays of the jewel of the Dharma, which shines everywhere.

Their voices were perfect in diction and resonance, and versatile in speaking all languages. They had penetrated the profound principle of relativity and had destroyed the persistence of the instinctual mental habits underlying all convictions concerning finitude and infinitude. They spoke fearlessly, like lions, sounding the thunder of the magnificent teaching. Unequaled, they surpassed all measure. They were the best captains for the voyage of discovery of the treasures of the Dharma, the stores of merit and wisdom. They were expert in the way of the Dharma, which is straight, peaceful, subtle, gentle, hard to see, and difficult to realize.

They were endowed with the wisdom that is able to understand the thoughts of living beings, as well as their comings and goings. They had been consecrated with the anointment of the peerless gnosis of the Buddha. With their high resolve, they approached the ten powers, the four fearlessnesses, and the eighteen special qualities of the Buddha.

They had crossed the terrifying abyss of the bad migrations, and yet they assumed reincarnation voluntarily in all migrations for the sake of disciplining living beings. Great Kings of medicine, understanding all the sicknesses of passions, they could apply the medicine of the Dharma appropriately. They were inexhaustible mines of limitless virtues, and they glorified innumerable buddha-fields with the splendor of these virtues. They conferred great benefit when seen, heard, or even approached. Were one to extol them for innumerable hundreds of thousands of myriads of aeons, one still could not exhaust their mighty flood of virtues.

These bodhisattvas were named: Samadarsana, Asamadarsana, Samadhivikurvitaraja, Dharmesvara, Dharmaketu, Prabhaketu, Prabhavyuha, Ratnavyuha, Mahavyuha, Pratibhanakuta, Ratnakuta, Ratnapani, Ratnamudrahasta, Nityapralambahasta, Nityotksipthasta, Nityatapta, Nityamuditendriya, Pramodyaraja, Devaraja, Pranidhanapravesaprapta, Prasiddhapratisamvitprapta, Gaganaganja, Ratnolkaparigrhita, Ratnasura, Ratnapriya, Ratnasri, Indrajala, Jaliniprabha, Niralambanadhyana, Prajnakuta, Ratnadatta, Marapramardaka, Vidyuddeva, Vikurvanaraja, Kutanimittasamatikranta, Simhanadanadin, Giryagrapramardiraja, Gandhahastin, Gandhakunjaranaga, Nityodyukta, Aniksiptadhura, Pramati, Sujata, Padmasrigarbha, Padmavyuha, Avalokitesvara, Mahasthamaprapta, Brahmajala, Ratnadandin, Marakarmavijeta, Ksetrasamalamkara, Maniratnacchattra, Suvarnacuda, Manicuda, Maitreya, Manjusrikumarabhuta, and so forth, with the remainder of the thirty-two thousand.

There were also gathered there ten thousand Brahmas, at their head Brahma Sikhin, who had come from theAsoka universe with its four sectors to see, venerate, and serve the Buddha and to hear the Dharma from hisown mouth. There were twelve thousand Sakras, from various four-sector universes. And there were otherpowerful gods: Brahmas, Sakras, Lokapalas, devas, nagas, yaksas, gandharvas, asuras, garudas, kimnaras, and mahoragas. Finally, there was the fourfold community, consisting of bhikshus, bhikshunis, laymen, and laywomen.

The Lord Buddha, thus surrounded and venerated by these multitudes of many hundreds of thousands of living beings, sat upon a majestic lion-throne and began to teach the Dharma. Dominating all the multitudes, just as Sumeru, the king of mountains, looms high over the oceans, the Lord Buddha shone, radiated, and glittered as he sat upon his magnificent lion-throne.

Thereupon, the Licchavi bodhisattva Ratnakara, with five hundred Licchavi youths, each holding a precious parasol made of seven different kinds of jewels, came forth from the city of Vaisali and presented himself at the grove of Amrapali. Each approached the Buddha, bowed at his feet, circumambulated him clockwise seven times, laid down his precious parasol in offering, and withdrew to one side.

As soon as all these precious parasols had been laid down, suddenly, by the miraculous power of the Lord, they were transformed into a single precious canopy so great that it formed a covering for this entire billion-world galaxy. The surface of the entire billion-world galaxy was reflected in the interior of the great precious canopy, where the total content of this galaxy could be seen: limitless mansions of suns, moons, and stellar bodies; the realms of the devas, nagas, yaksas, gandharvas, asuras, garudas, kimnaras, and mahoragas, as well as the realms of the four Maharajas; the king of mountains, Mound Sumeru; Mount Himadri, Mount Mucilinda, Mount

Mahamucilinda, Mount Gandhamadana, Mount Ratnaparvata, Mount Kalaparvata, Mount Cakravada, Mount Mahacakravada; all the great oceans, rivers, bays torrents, streams, brooks, and springs; finally, all the villages, suburbs, cities, capitals, provinces, and wildernesses. All this could be clearly seen by everyone. And the voices of all the Buddhas of the ten directions could be heard proclaiming their teachings of the Dharma in all the worlds, the sounds reverberating in the space beneath the great precious canopy.

At this vision of the magnificent miracle effected by the supernatural power of the Lord Buddha, the entire host was ecstatic, enraptured, astonished, delighted, satisfied, and filled with awe and pleasure. They all bowed down to the Tathagata, withdrew to one side with palms pressed together, and gazed upon him with fixed attention. The young Licchavi Ratnakara knelt with his right knee on the ground, raised his hands, palms pressed together in salute of the Buddha, and praised him with the following hymn.

Pure are your eyes, broad and beautiful, like the petals of a blue lotus.
Pure is your thought, having discovered the supreme transcendence of all trances.
Immeasurable is the ocean of your virtues, the accumulation of your good deeds.
You affirm the path of peace.
Oh, Great Ascetic, obeisance to you!

Leader, bull of men, we behold the revelation of your miracle.
The superb and radiant fields of the Sugatas appear before us,
And your extensive spiritual teachings, that lead to immortality
Make themselves heard throughout the whole reach of space.

Dharma-King, you rule with the Dharma your supreme Dharma-kingdom,
And thereby bestow the treasures of the Dharma upon all living beings.
Expert in the deep analysis of things, you teach their ultimate meaning.
Sovereign Lord of Dharma, obeisance to you.

All these things arise dependently, from causes,
Yet they are neither existent nor nonexistent.
Therein is neither ego, nor experiencer, nor doer,
Yet no action, good or evil, loses its effects.
Such is your teaching.

O Sakyamuni, conquering the powerful host of Mara,
You found peace, immortality, and the happiness of that supreme enlightenment,
Which is not realized by any among the heterodox,
Though they arrest their feeling, thought and mental processes.
O Wonderful King of Dharma,
You turned the wheel of Dharma before men and gods,
With its threefold revolution, its manifold aspects,
Its purity of nature, and its extreme peace;
And thereby the Three Jewels were revealed.

Those who are well disciplined by your precious Dharma
Are free of vain imaginings and always deeply peaceful.
Supreme doctor, you put an end to birth, decay, sickness, and death.
Immeasurable ocean of virtue, obeisance to you!

Like Mount Sumeru, you are unmoved by honor or scorn.
You love moral beings and immoral beings equally.
Poised in equanimity, your mind is like the sky.
Who would not honor such a precious jewel of a being?
Great Sage, in all these multitudes gathered here,
Who look upon your countenance with hearts sincere in faith,
Each being beholds the Victor, as if just before him.
This is a special quality of the Buddha.
Although the Lord speaks with but one voice,
Those present perceive that same voice differently,
And each understands in his own language according to his own needs.
This is a special quality of the Buddha.

From the Leader’s act of speaking in a single voice,
Some merely develop an instinct for the teaching, some gain realization,
Some find pacification of all their doubts.
This is a special quality of the Buddha.

Obeisance to you who command the force of leadership and the ten powers!
Obeisance to you who are dauntless, knowing no fear!
Obeisance to you, leader of all living beings,
Who fully manifests the special qualities!

Obeisance to you who have cut the bondage of all fetters!
Obeisance to you who, having gone beyond, stand on firm ground!
Obeisance to you who save the suffering beings!
Obeisance to you who do not remain in the migrations!

You associate with living beings by frequenting their migrations.
Yet your mind is liberated from all migrations.
Just as the lotus, born of mud, is not tainted thereby,
So the lotus of the Buddha preserves the realization of voidness.

You nullify all signs in all things everywhere.
You are not subject to any wish for anything at all.
The miraculous power of the Buddhas is inconceivable.
I bow to you, who stand nowhere, like infinite space.

Then, the young Licchavi Ratnakara, having celebrated the Buddha with these verses, further addressed him:

“Lord, these five hundred young Licchavis are truly on their way to unexcelled, perfect enlightenment, and they have asked what is the bodhisattvas’ purification of the buddha-field. Please, Lord, explain to them the bodhisattvas’ purification of the buddha-field!”

Upon this request, the Buddha gave his approval to the young Licchavi Ratnakara: “Good, good, young man!

Your question to the Tathagata about the purification of the buddha-field is indeed good. Therefore, young man, listen well and remember! I will explain to you the purification of the buddha-field of the bodhisattvas.”

“Very good, Lord,” replied Ratnakara and the five hundred young Licchavis, and they set themselves to listen.

The Buddha said, “Noble sons, a buddha-field of bodhisattvas is a field of living beings. Why so? A bodhisattva embraces a buddha-field to the same extent that he causes the development of living beings. He embraces a buddha-field to the same extent that living beings become disciplined. He embraces a buddha-field to the same extent that, through entrance into a buddha-field, living beings are introduced to the buddha-gnosis. He embraces a buddha-field to the same extent that, through entrance into that buddha-field, living beings increase their holy spiritual faculties. Why so? Noble son, a buddha-field of bodhisattvas springs from the aims of living beings.

“For example, Ratnakara, should one wish to build in empty space, one might go ahead in spite of the fact that it is not possible to build or to adorn anything in empty space. In just the same way, should a bodhisattva, who knows full well that all things are like empty space, wish to build a buddha-field in order to develop living beings, he might go ahead, in spite of the fact that it is not possible to build or to adorn a buddha-field in empty space.

“Yet, Ratnakara, a bodhisattva’s buddha-field is a field of positive thought. When he attains enlightenment, living beings free of hypocrisy and deceit will be born in his buddha-field.

“Noble son, a bodhisattva’s buddha-field is a field of high resolve. When he attains enlightenment, living beings who have harvested the two stores and have planted the roots of virtue will be born in his buddha-field.

“A bodhisattva’s buddha-field is a field of virtuous application. When he attains enlightenment living beings who live by all virtuous principles will be born in his buddha-field.

“A bodhisattva’s buddha-field is the magnificence of the conception of the spirit of enlightenment. When he attains enlightenment, living beings who are actually participating in the Mahayana will be born in his buddha-field.

“A bodhisattva’s buddha-field is a field of generosity. When he attains enlightenment, living beings who give away all their possessions will be born in his buddha-field.

“A bodhisattva’s buddha-field is a field of tolerance. When he attains enlightenment, living beings with the transcendences of tolerance, discipline, and the superior trance – hence beautiful with the thirty-two auspicious signs – will be born in his buddha-field.

“A bodhisattva’s buddha-field is a field of meditation. When he attains enlightenment, living beings who are evenly balanced through mindfulness and awareness will be born in his buddha-field.

“A bodhisattva’s buddha-field is a field of wisdom. When he attains enlightenment, living beings who are destined for the ultimate will be born in his buddha-field.

“A bodhisattva’s buddha-field consists of the four immeasurables. When he attains enlightenment, living beings who live by love, compassion, joy, and impartiality will be born in his buddha-field.

“A bodhisattva’s buddha-field consists of the four means of unification. When he attains enlightenment, living beings who are held together by all the liberations will be born in his buddha-field.

“A bodhisattva’s buddha-field is skill in liberative technique.

When he attains enlightenment, living beings skilled in all liberative techniques and activities will be born in his buddha-field.

“A bodhisattva’s buddha-field consists of the thirty-seven aids to enlightenment. Living beings who devote their efforts to the four foci of mindfulness, the four right efforts, the four bases of magical power, the five spiritual faculties, the five strengths, the seven factors of enlightenment, and the eight branches of the holy path will be born in his buddha-field.

“A bodhisattva’s buddha-field is his mind of total dedication. When he attains enlightenment, the ornaments of all virtues will appear in his buddha-field.

“A bodhisattva’s buddha-field is the doctrine that eradicates the eight adversities. When he attains enlightenment, the three bad migrations will cease, and there will be no such thing as the eight adversities in his buddha-field.

“A bodhisattva’s buddha-field consists of his personal observance of the basic precepts and his restraint in blaming others for their transgressions. When he attains enlightenment, even the word ‘crime’ will never be mentioned in his buddha-field.

“A bodhisattva’s buddha-field is the purity of the path of the ten virtues. When he attains enlightenment, living beings who are secure in long life, great in wealth, chaste in conduct, enhanced by true speech, soft-spoken, free of divisive intrigues and adroit in reconciling factions, enlightening in their conversations, free of envy, free of malice, and endowed with perfect views will be born in his buddha-field.

“Thus, noble son, just as is the bodhisattva’s production of the spirit of enlightenment, so is his positive thought. And just as is his positive thought, so is his virtuous application.

“His virtuous application is tantamount to his high resolve, his high resolve is tantamount to his determination, his determination is tantamount to his practice, his practice is tantamount to his total dedication, his total

dedication is tantamount to his liberative technique, his liberative technique is tantamount to his development of living beings, and his development of living beings is tantamount to the purity of his buddha-field.

“The purity of his buddha-field reflects the purity of living beings; the purity of the living beings reflects the purity of his gnosis; the purity of his gnosis reflects the purity of his doctrine; the purity of his doctrine reflects the purity of his transcendental practice; and the purity of his transcendental practice reflects the purity of his own mind.”

Thereupon, magically influenced by the Buddha, the venerable Sariputra had this thought: “If the buddha-field is pure only to the extent that the mind of the bodhisattva is pure, then, when Sakyamuni Buddha was engaged in the career of the bodhisattva, his mind must have been impure. Otherwise, how could this buddha-field appear to be so impure?”

The Buddha, knowing telepathically the thought of venerable Sariputra, said to him, “What do you think, Sariputra? Is it because the sun and moon are impure that those blind from birth do not see them?”

Sariputra replied, “No, Lord. It is not so. The fault lies with those blind from birth, and not with the sun and moon.”

The Buddha declared, “In the same way, Sariputra, the fact that some living beings do not behold the splendid display of virtues of the buddha-field of the Tathagata is due to their own ignorance. It is not the fault of the Tathagata. Sariputra, the buddha-field of the Tathagata is pure, but you do not see it.”

Then the Brahma Sikhin said to the venerable Sariputra, “Reverend Sariputra, do not say that the buddha-field of the Tathagata is impure. Reverend Sariputra, the buddha-field of the Tathagata is pure. I see the splendid expanse of the buddha-field of the Lord Sakyamuni as equal to the splendor of, for example, the abodes of the highest deities.”

Then the venerable Sariputra said to the Brahma Sikhin, “As for me, O Brahma, I see this great earth, with its highs and lows, its thorns, its precipices, its peaks, and its abysses, as if it were entirely filled with ordure.”

Brahma Sikhin replied, “The fact that you see such a buddha-field as this as if it were so impure, reverend Sariputra, is a sure sign that there are highs and lows in your mind and that your positive thought in regard to the buddha-gnosis is not pure either. Reverend Sariputra, those whose minds are impartial toward all living beings and whose positive thoughts toward the buddha-gnosis are pure see this buddha-field as perfectly pure.”

Thereupon the Lord touched the ground of this billion-world-galactic universe with his big toe, and suddenly it was transformed into a huge mass of precious jewels, a magnificent array of many hundreds of thousands of clusters of precious gems, until it resembled the universe of the Tathagata Ratnavyuha, called

Anantagunaratnavyuha. Everyone in the entire assembly was filled with wonder, each perceiving himself seated on a throne of jeweled lotuses.

Then, the Buddha said to the venerable Sariputra, “Sariputra, do you see this splendor of the virtues of the buddha-field?”

Sariputra replied, “I see it, Lord! Here before me is a display of splendor such as I never before heard of or beheld!”

The Buddha said, “Sariputra, this buddha-field is always thus pure, but the Tathagata makes it appear to be spoiled by many faults, in order to bring about the maturity of the inferior living beings. For example, Sariputra, the gods of the Trayastrimsa heaven all take their food from a single precious vessel, yet the nectar which nourishes each one differs according to the differences of the merits each has accumulated. Just so, Sariputra, living beings born in the same buddha-field see the splendor of the virtues of the buddha-fields of the Buddhas according to their own degrees of purity.”

When this splendor of the beauty of the virtues of the buddha-field shone forth, eighty-four thousand beings conceived the spirit of unexcelled perfect enlightenment, and the five hundred Licchavi youths who had accompanied the young Licchavi Ratnakara all attained the conformative tolerance of ultimate birthlessness.

Then, the Lord withdrew his miraculous power and at once the buddha-field was restored to its usual appearance. Then, both men and gods who subscribed to the disciple-vehicle thought, “Alas! All constructed things are impermanent.”

Thereby, thirty-two thousand living beings purified their immaculate, undistorted Dharma-eye in regard to all things. The eight thousand bhikshus were liberated from their mental defilements, attaining the state of nongrasping. And the eighty-four thousand living beings who were devoted to the grandeur of the buddha-field, having understood that all things are by nature but magical creations, all conceived in their own minds the spirit of unexcelled, totally perfect enlightenment.
http://www.lawoftime.org/lawoftime/synchronotron.html

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DJ Bad Boy Bill
Behind The Decks Radio Show – Episode 17
Posted on Apr 9, 2013

55:17
16411 plays16,411 410 likes410
1. Salt Shaker – Sean Tyas & Hirshee
Dat A Freak (Acapella) Diplo & Swick feat. TT & Lewis Cancut
2. Shake That Ass – CZR, Paul Anthony, ZXX & Orville Kline feat. Malik
3. Looking For Something (TJH87 Remix) – Bad Boy Bill & DJ Bam Bam feat. Miss Palmer
4. NYMSN – Jewelz & Scott Sparks
Change (Acapella) – Yolanda Be Cool feat. Nola Darling
5. Party Police – Damien Le Roy & Chebacca
Beatfreaker (Acapella) – @SteveSmooth
6. April Clarity (Sephano & Torio Bootleg) – Zedd vs Syn Cole
7. Anaconda – Wolfgang Gartner
It’s House Music (Acapella)
8. Shake That MF Ass (Bad Boy Bill Rework) – Bad Boy Bill & Nick Rockwell
9. Started From The Bottom (Gusto Mix) – Drake
10. We Rock – Jonas Tempel, Ron Reeser & David Garcia
11. Chasing Summers (R3hab & Quintino Remix) – Tiësto
12. Jackpot – Quintino & Ralvero
La La Land (Acapella) – Green Velvet
13. Whats Up Suckaz – TJR
Booty Bounce (Acapella)
Shake & Bake (Acapella) – Bones & Nom De Strip
14. Turn The Bass Up – TJR
15. Insomnia – Lazy Rich
Your Mind Is Twisted (Acapella) – Greg, Jeroenski & Roog
16. Walhalla – Marco V
We Are Your Friends (Acapella) – Justice
17. Rock Music – Alvaro
18. Don’t You Want Me – Papercha$er vs. The Human League
19. Monkey See Monkey Do – Tommy Trash
20. Gangster – Firebeatz
No Beef (Acapella) – Afrojack and Steve Aoki featuring Miss Palmer
21. Know Your Name Tonight (@SteveSmooth, Sephano & Torio Remix) – Scotty Boy & DJ Red feat. Ajay Popoff
22. Crunk – Showtek
Got That Feeling (Acapella) – Bad Boy BIll feat. Eric Jag
23. Vertigo – Daddy’s Groove & Cryogenix
24. Let It Go Redux (@SteveSmooth Mashup) – Dirty South vs. Redux
Keep Movin’ (Acapella) – DJ Bam Bam feat. Alex Peace
25. Oh Oh – Mike Candys
26. Stellar (TV Noise Remix) – Daddy’s Groove
27. Zombies in Love – Manufactured Superstars

Big RoomBTDBad Boy BillRadio ShowElectroProgressiveHouseDJMixDJ Bam BamLooking For SomethingMiss PalmerYolanda Be CoolZeddSyn ColeLe7elsSteve SmoothWolfgang GartnerNick RockwellDrakeDavid GuettaTiestoR3habQuintinoRalveroTJRGreen VelvetLazy RichMarco VPapercha$erTommy Trash
Release date:
9 April 2013

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Red Solar Serpent Reading – Hide
Red Serpent is your Conscious Self – who you are and who you are becoming.”I am the flint and tinder of the sacred fire,” reads the meditation for Red Serpent. In the Great Mystery, flint and tinder represent the instinctive combustion that initiates movement in the physical body toward union with Spirit. When flint and tinder are brought together, the spark of divinity awakens and ignites the fire of your essence. Red Serpent invites the purifying spark of the sacred fire, the kundalini, to align and integrate your body, mind and spirit. Red Serpent can help you uncover apparent blockages in specific chakras to clear an align them. If you are working on a process of purification, invite Red Serpent to assist you.Red Serpent’s symbol is the serpent, representing healing and wholeness.

This Mayan medicine can remove toxins, rejuvenate and transform dis-ease. Red Serpent is also known by the Maya as the kultanlilni, or kundalini, the energy that moves up from the base of the spine and out through the crown chakra. There are two aspects of this force, the ida and the pingala, representing its male and female polarities. One of the ancient secrets of Red Serpent is the activation of higher states of consciousness through balancing these two polarities so that they dance within us as one. Another metaphor for this serpent energy comes from the Mayan words luk umen tun ben can, or “those absorbed by the serpent of the sacred knowledge.” When the seven chakras are fully activated, one experiences an enlightened state.

Red Serpent represents the basic structural apparatus of your motivations, instincts, desires, and your innate movement toward wholeness. Red Serpent asks you to shed the skin of your past and step into the fires of alchemical transmutation. In this, rebirth is revealed. This desire is an innate response encoded in the depths of your being.

With the energy of Red Serpent, you learn to use the innate intelligence of the body. In this culture you may have become separated from this wisdom. It works like this: when you suppress and ignore your issues, your body receives and retains the unconscious metaphors of that which is ignored. This may be expressed through physical symptoms that bring your unconscious issues to conscious awareness. When this happens, work toward a more conscious relatonship with your body – and work with the physical metaphors in order to heal yourself on all levels.

The body has a specific kind of consciousness through which messages are clearly delivered. In fact, the body itself is a living metaphor that mirrors your mind, emotions and spirit. However, the body also remembers all it has experienced, and consequently holds the consciousness of the past within it, including past wounds and traumas. In healing these, remember the innocence of your body. Treat it with love and respect. Open yourself to be aware of its messages and metaphors rather than storing them. Be willing to look at the positive intent beneath any symptoms or physical process your body is using to communicate. Explore whatever it may be asking you to see.

In this alignment process, you can use images or energies that come to you in meditation or dreams. Journey through your body to catalyze and explore any sensations, colors, shapes, or images. In these times we have a profound opportunity to transcend both our physical and our spiritual genetics. The body’s integration provides an unparalleled opportunity for personal evolution. Learn to expand and utilize your senses to access your body’s wisdom and vitality. Don’t ‘think’ about it; simply allow your body to sense intuitively the solutions necessary for change and growth.

Red Serpent also represents the connection between powerful physical/ecstatic experiences and the light of higher consciousness. This is an initiation of awakening through the body and senses, rather than in negation of them. As Jose Arguelles says in The Mayan Factor, “Like the Maya, we shall understand that the path to the stars is through the senses.” Within the body are held the keys to fully awakening our consciousness. This deeper understanding is expressed in tantric practices, where spirituality and sexuality are integrated and honoured as a means to enlightenment. Red Serpent represents the integration of mind, body and spirit.Use the body as a tool for transformation. Learn how to use passion and the senses as a means of access and alignment to higher consciousness. Follow your gut-level intuitions and instincts to make choices in the moment.Be willing to look at issues you have concerning intimacy and sexuality. Make sure that you are not separated from the dance of passion that is in union with your divine nature. Sense your deeper desire for union and intimacy. Red Serpent calls on you to awaken your vitality, body wisdom, and passion for life.

Red Serpent is associated with the sacred tools of the drum and the rattle. Drums and rattles can break down old patterns or bring energy into alignment.

Red Dragon is your Higher Self & Guide.

Red Dragon represents the root source of life, the nurturance and support of primary being, and within it are found the primal waters of unity. This is where your deepest roots receive true nourishment. Red Dragon is the energy of form contained within the formlessness of the primordial sea.Primal trust means making choices with no guarantees, knowing that divine nurturance will provide what is needed for your journey. It means making choices moment by moment, implicitly trusting your innate steering mechanism of heart-knowing. Primal trust implies surrendering to the will of the divine self, letting go of what your ego deems to be control of the outcomes in your life. It means deeply trusting the processes that are at work within your present spiral of evolution.

The energy of Red Dragon asks you to embrace the depth of your receptivity. Perhaps you have been taught that it is better to give than to receive. Giving is a powerful way to learn how to receive, but it is not the whole picture. There is a circuit of completion in giving and receiving that happens within you and in your external world at the same time. If you trust unconditionally in the giving, you are not attached to how the gift is received. When you freely give, you fill your cup with sweet waters, which you can then offern innocently and purely to another. Know, on one level, that your gift is poured out universally regardless of how it appears to be received. However, when the gift comes from the ego, it is limited by expectations and conditions. Love just is. It is neither given nor taken; rather it is simply discovered and allowed.

The universe is an inseparable whole. Red Dragon represents the energy matrix lines that look like a web in the universe, through which all points are connected in time and space. This energetic web of communication is known as the ‘crystal grid network.’ It is a cauldron of creation, a potent field in which all things are not only possible but constantly being created. Within this grid, the linear causality of time and space has been freed into an open system in which all time and all space exist and interact simultaneously. This grid connects the larger holograms of reality with our own. Its energy lines connect all places, times and events – even those that are seemingly unrelated. All phenomena and all actions are part of this larger whole; it is the very foundation for telepathy and synchronicity. Red Dragon embodies unity, in which all things are one with the Source.

Yellow Warrior is your Subconscious Self and Hidden Helper.Yellow Warrior, the galactic guide, is a mystic ferryman on the return path to the stars; allow Yellow Warrior’s staff to ferry you to the spiraling vortex of cosmic consciousness. Yellow Warrior is the grace of the descent of the dove. Embody the mystic gift of trust in direct guidance. Through trust, you journey to the place of ‘no time’ and limitless light. There you will undergo the transformations to embody solar heart and mind.

Yellow Warrior is a conduit for cosmic communication, offering access to the universal web of consciousness. This is the web of the Mayan mystic spider that weaves intergalactic threads, the conduit of interconnected consciousness. Yellow Warrior is the spider in the web, the grid connection for divine communication. Receive these ripples of knowing from Yellow Warrior’s web through the central axis in your spine, your staff. Accept this gift of knowing in grace, as you would receive the morning light by turning your face to the Sun. Grace is an unexpected touch, a blessing given in love, a natural gift from the universe. Use the power of love like an electrical current to serve the light. Open fully to feel and receive it!The number for Yellow Warrior is sixteen, the number of unity with the cosmic foundation of resonant evolution. As you embody the ferryman’s staff, you become anchored in your connection to cosmic consciousness. Holding within you the foundational steps of the trinity, you carry the “Christed one” into the world. As a living mystic, you are the conduit of the spiraling galaxies that creates a union with cosmic consciousness. Sixteen may also be seen as the beginning of another octave – a higher octave characterized by organic balance and the new Earth under your feet.Trust in guidance is an essential attitude in accessing the position of the central pillar. Trust in Spirit to provide all you need, and trust that what is given will serve your highest evolution. Trust in the wisdom of the “Mind of Light curriculum.” Trust in your inner voice, your feelings, your moment-by-moment guidance. This is Spirit’s clear confirmation. Trust as an open vehicle for Spirit, your mystical intelligence, your divine guidance. Embody your ability to commune with cosmic intelligence.Direct guidance, communication, and embodiment are the key concepts contained in the staff. It is a symbol of learning to stand in your full power and authority – learning to ‘tune in’ to galactic intelligence so that transmissions are received effortlessly. This resonance is created through embodying light. The ferryman is offering you his staff. Plant it within yourself so that it becomes a blossoming tree of consciousness.

Yellow Warrior’s colours are indigo and gold, combining the limitlessness of the night sky with the freedom of the daytime Sun. If you desire to access grace and trust, focus on these colours.

Blue Eagle 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.The energy of Blue Eagle asks you to believe in yourself and believe in your dreams and visions, no matter how they may be perceived by others. You are the eagle’s vision.One shadow of Blue Eagle is a loss of hope, excitement, or joy in your life. This can stem from a reaction to mass consciousness or from the precipitous state of the world. In your deep desire to effect change, you may feel overwhelmed in a vast ocean of consciousness that seems hopelessly enmeshed in issues of separation, limitation, and judgement. If so, remember that elements of this enormous field are often attracted to your personal dreamfield for healing. These duality constructs are deeply rooted on the planet. Don’t be discouraged. The global mind is in the process of a profound transformation. As you heal these issues within yourself, you offer gifts of healing to the larger reality. Do not underestimate the power of your personal transformation and its effect on planetary mind: “Gaia, as you awaken, I heal myself. As I awaken, you are healed.”This wondrous pool of planetary consciousness is full of archetypal mysteries, hopes, dreams, and fears. Some beings may feel that their personal world is ‘falling apart’ as their lives expand into the larger dream. Sometimes this feeling manifests as hopelessness, which may even lead to a desire to leave the Earth. Remember, you are in human form for a divine reason! You have chosen this form in order to participate in the great miracle! Walk with ease in commitment to your destiny. Allow yourself to explore and play compassionately as a planetary server. You are the emissary of the great change.In the shadow of Blue Eagle, you may also be so obsessed by finding your “purpose” that you miss seeing how simple it can be. Your purpose can be as simple as expressing love and light – and that is enough! Take heart. There are great gifts being offered for your participation in healing the global mind.Another shadow of Blue Eagle is when your purpose as a planetary server becomes a messianic obsession, creating a ‘rescuer complex’. This may also be seen in self-sacrificing behaviour, an inability to say no, or an attachment to rescuing others. In this shadow, your desire to serve needs to be tempered with self-nourishment and sustaining rest. If you neglect your personal needs and desires and do not allow time for joy and rest, you may feel depleted and lacking. Hold yourself in the same compassion as you hold the world. Strive to keep your personal needs in balance with planetary service. Fill your personal cup. Take loving care of yourself, and your cup will naturally overflow to empower your work with others.Believe in yourself! Remember the purpose and commitment you have in the larger pattern.

White Wizard is your Compliment – something that comes naturally to you. White Wizard is the Magician, whose powers are activated by wisdom that emanates from the heart. Such wisdom is not the intellectual understanding known in Western culture; it is the wisdom that comes from an alignment of mind and heart. An open, trusting heart is a refined tool of perception. Allowing yourself to ‘not know’ opens the door of the mind to a deeper understanding of the universe. White Wizard asks you to fully utilize this aligned mind to participate in magic.

White Wizard invites you to step into self-empowerment. Empowerment comes from self-acceptance, integrity, and commitment to your evolution. Self-empowerment is not to be found outside oneself. Anything outside that brings you empowerment also has a divine foundation within you. If you feel a need for the approval of others, look to self-empowerment. When you feel effectively engaged, doing what gives you joy, your energy naturally expands to inlcude more of who you are, and magic flows synchronistically into your life. Claim your alignment with the highest wisdom. Call forth divine action in all that you do!Align your own will with divine will and your Essence Self. Be transparent, innocently allowing magic to come through you rather than needing to create it. Open to heart-knowing and limitless possibilties. White Wizard is a tool of the light, a conduit for the work of Spirit. A wise magician is spontaneous and transparent, allowing magic to come in rather than trying to control it or make it happen. A magician dances the dance of love through offering gifts of freedom to others. This is real magic. Freed from the need to use power to manipulate or control, a magician uses wisdom to manifest liberation and love.The harmonic wisdom of White Wizard is melody, the progression of signle tones within a composition. White Wizard symbolizes the sacred journey of your individual life. As a harmonic magician, you are a novel yet universal container for the expression of the Divine. While you play the melody of your journey’s spirit song, the Creator provides the harmony.Melody is to music what story line is to story. Utilize the elements you have chosen for exploration in your life – your gifts, talents, abilities, motivations, circumstances, and the other characters in your play. Orchestrate the most interesting and growth-engendering story line from this combination of possibilities. Understand that you are the player and the played in the melody in your life.

Your Tone is Tone 9 – SolarCompletion, expansion, mastery, larger cycles of time, fulfillment, grand design.Nine is the ray of greater cycles, the foundation of self opening to the four points of measure and cycle. It is the grand design, the unfolding order of the larger pattern. With the Solar tone of nine, you are being offered the embrace of longed-for completion. Fulfill your pattern, your circle. Embody the mastery and wisdom you came to express. This ray asks you to be rather than try to be. Embody the wisdom of the larger cycles. Become the one who shines the light for others. You are the humanitarian whose being unfolds the larger pattern of the new world.In the grand cycle of time, nine is the number of completion and expansion. What is it that you are being asked to complete? Can you see the clues to this lifetime of completion? As you expand, shed old patterns that do not support your growth. Receive completion’s fulfillment. You are poised on an arc of a grand cycle of time. In this cycle, time and space fold, past and future merge, and lifetimes meld in completion. Join in the fulfillment of the mystery of the triple triangle by offering your mystery to be woven into the larger loom of reality.

The above reading is an excerpt 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!

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I THINK THAT EVERYTHING IS A SOUND A GONG A SONG A S A DONG A LONG DUCK DONG SEX MACHINE WHEN THE PARTY GOES INTO FULL EFFECT ONLY

PAST THE BASE CAMP THAT IS AT THE FOOT OF THE THE STOOL THAT IS FOR FEET THAT IS A JOLLY OLD GOOD FELLOW HAS ONLY BEGUN TO UNLOCK AN ELBOW TRIANGLE THAT COMPOSES THAT SONG LUCK DING DANG DITCH THE WHICH SAND OF THOU DUST STRIKE A BLAZE THROUGH THE LOOKING GLASS HOUSE OF DANCE BUILT WITH FIFTY DOLLARS OR MORE ALWAYS ACCEPTED AT THE HOUSE OF GOD WELL GONE THUS COME ONE WORLD HONORED ONE WELL GONE ONE IN COMPANY WITH BILLIONS OF TRILLIONS OF AUDITORS THAT ARE PARTAKING OF THE THUNDER CLOUD VIBRATIONS OF THE ENLIGHTENED INTUITION THAT COMES OF IT SELF AND BRINGS ONLY THE WINNERS EDGE TO THE FOREFRONT OF THE RULE OF REDUCTIONISM AB DE LA ABSURDUM A LA: OCCUMS RAZOR AND THE ONE THAT IS ABOVE THE 10 POINTS EQUILATERAL TRIANGLE IS THE HOLY TETRACTYS ARRANGED ZERO ON THE POINT OF THE APEX AT THE LOCATION TITLED THE PINNACLE OF THE ASCENT OF THE DOVE OF PEACE OF PYTHAGORAS FASTING FORTY DAYS AND FORTY NIGHTS THUS HONORING THE OTHER WHICH IS NOT ACTUALLY NOT ALWAYS INSIDE THE ONE THUS COME AT A HOLY MOMENT THAT IS HOLY, HOLY, HOLY, ABOVE ALL AND NEVER NOT HERE TO SAY THAT THERE IS ALWAYS A WAY TO UNDERSTAND THE MEANING OF THE ENERGY OF THE MU JI NI THE BODHISATTVA INEXHAUSTIBLE INTENT THAT IS EVER OF THE ONENESS WITH THE ETERNAL SHAKYAMUNI BUDDHA HIDDEN IN THE DEPTHS OF THE SIXTEENTH CHAPTER OF THE LOTUS SUTRA, MYOHO-RENGE-KYO. THE SCRIPTURE OF THE FINE DHARMA OF THE WONDERFUL LAW OF THE LOTUS BLOSSOM. INSIDE THE MIND’S EYE IS WHERE I AM COMING FROM WITH THE DOUBLE DUTCH DOLLAH THAT MAKES ME HOLLAH IN THE SEVEN TEEN THINKING ABOUT THEM THROUGH THE THISTLE MILK I ROAMING INSIDE THE JOHN IS THE SAINT MOOD IS JOSTLING THE BUSTLING BUSTLE OF A HUSTLER MENTALITY, BUT ONLY WHEN YOU ARE JODECI THE ONE WITH BASS IS ALWAYS BRING THE TREBLE BACK THROUGH THE TREBLE IS BANGING AND THIS IS THE WAY THAT ONLY WE COME BACK THROUGH WITH THIS IS THE BEAT FREAK-ER ELECTRIC RADIAL PLASMA ON THE THIRD DAY OF THE WEEK IS THE WHITE REFINING ENERGY WITH THE THIRD WEEK BLUE OF TRANSFORMATION ON THE SINGLE-POINTED BEAM OF LIGHT EMITTING FROM BETWEEN THE TUFT OF WHITE HAIR IS IN THE INNER VISION CULTIVATION ACTIVATION RADIAL PLASMA GAMMA AND IN THE FORTY HERTZ RANGLE ID EST I.E., THAT IS THE CYCLE’S PER SECOND MEASUREMENT AS IN THE MYOHO-RENGE-KYO… THE FIVE OR SEVEN CHARACTERS. WHY ARE YOU MY CLARITY? WITH THE BASS IN YOUR FACE AND THE GROUND ON POUND TAP THAT WET WET RIDE IT RIDE, BOOM BOOM BOOM BOOM INTO THE POON I CONSUME MASS HYSTERIA AS THE ENLARGEMENT OF THE VOLCANIC THROBBING PISTLE KUNG FU GRIP I LIKE HER MOUTH WET AND I JUST BRING THE TIP AND LET IT GO DRIP DRIP DRIP ON HER INNER THIGH AS I BANG BANG BANG THE CONFETTI COMMITTEE WITH THE LITTLE ITTY BITTY NITTY GRITTY NICHE FROM THE WEST THE NORTH THE SOUTH THE CENTRAL AND EVEN THE EAST AND COME ONE TRAIN MATRIX GONE COMMANDO FOR YOU KNOW CHARMED IS A SHOW THO, THAT ONE BRING MAD DOUGH YOU, FOR IF YOU ARE THE RUBBER BAND MAN YOU CAN BRING THE SANDMAN THE BOX UP THE MOUNTAIN AND BRING MOTHERFUCKIN HERE TODAY WE GOT OUR OWN THING TO DO AND REPRESENT HOUSE MUSIC TO THE FULLEST DO YOU HAVE WHAT IT TAKES TO RELIEVE THE TENSION THIS IS HOUSE MUSIC, THIS IS A BAD BOY BILL EXCLUSIVE, HOUSE MUSIC RELAX YOUR MIND AND LET YOUR BODY BE FREE THIS IS HARLEM BOOGIE AND I AM HORNY ALL NIGHT LONG THAT IS WHY I SING THIS SONG FROM GET DOWN ON THAT FUNKY LAND I BRING IT BACK UPSIDE DOWN AND TAP TAP TAP INSPECT THE DECK AND PUT A RING ON THAT FOR SHO THOUGH I THOUGHT YOU WOULD KNOW FO SHO THO. OH YEAH. OH. YEAH. OH. YEAH. OH. YEAH. OH. YEAH. STARTED FROM THE BOTTOM NOW WE HERE. STARTED FROM THE BOTTOM NOW THE WHOLE TEAM FUCKING HERE. LITTLE MY MOMMA’S HOUSE WE WOULD ARGUE EVERY MONDAY. I GIVE YOU THE KEYS AND TOLD YA BRING IT RIGHT BACK NIGGA. NOW THE WHOLE TEAM HERE NIGGA. STARTED FROM THE BOTTOM NOW THE WHOLE TEAM IS FUCKING HERE. OH. AH. YEAH. AH. YEAH . AH. YEAH. TAP THAT ASS. FLIP THAT ASS. BRING THOSE PONY PONY HORNY LOVE

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750WORDS.COM

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[FULL ALBUM] CREAM – “Disraeli Gears”

Cream 1960s British rock supergroup power trio consisting of bassi -more-
Fleetwood Mac

https://www.youtube.com/watch?v=R5-W1znnqOs

Rage Against the Machine

Rage Against The Machine Evil Empire Full Album 1996

The B-52’s

The B-52’s (1979) (FULL ALBUM)

An American new wave band, formed in Athens, Georgia in 1976 -more-
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