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NS127624-FULL MOON 100 PERCENT tSUKIMARO! GETS ONE OF SEPARATE TRANSMISSION OTT NEW MOON GETS OTHER…

5 January 2015

Yellow Human is your Conscious Self – who you are and who you are becoming.Yellow Human is the grail, the golden fleece, the philosopher’s stone, the alchemical transmutation that turns baser materials into gold. It is the cornucopia, the paradox of emptiness and harvest, the still place that lies open and fallow, receiving the gifts.

Yellow Human offers you the gift of beginner’s mind in the fullness of union. Be receptive. Yellow Human is preparing your circuits for transformation. Become empty, that your thirst may be quenched by the bounteous gifts poured from the chalice of the spiralling galaxies. Open and receive all that Yellow Human offers in the chalice of your own body.

Eb asks you to strengthen and clear your physical vessel in order to prepare for the expanded energies of higher mind. Your chalice of self is being purified through vibrational adjustments in the brain/body system. With this quickening, adjustments are made and your circuits of consciousness are naturally transformed. Often this process is accompanied by the sensation of being altered or “rewired”. Higher centers of the brain and the light-sensitive pineal and pituitary glands are being activated to contain more light. This penetration brings you to a critical threshold, creating enormous change at the cellular level. It also activates soul memories and expands your concepts of reality.

With this expanded consciousness, your brain/body system is being cleared and fine-tuned so that you can create a sluiceway for the activation and acceleration of cosmic consciousness. This penetration of frequencies and its accompanying quickening is like upgrading the ‘hard drive’ of your biocomputer and activating the ‘hidden chip,’ the unused parts of your brain.

This is the foundation and awakening of your light body, a body crafted from the expansion of interstellar light within every cell. This body exists in and out of time and space and is able to experience and communicate freely with other dimensions and times. This is the resonant body within those whom Jose Arguelles calls the Servant-Warriors: “those humans who fully realize the dream light body within the physical body and understand the circuitry of the human organism – who use the light body to navigate the electromagnetic waters which we call the universe.”

The development of the light body involves strong interaction between Spirit and self as you prepare for entrance into the expanded chalice of Essence Self. In preparing this vessel, you enter into the rites of passage inherent to cosmic consciousness, and such rites eventually burst any false containers of self that cannot encompass the expanding chalice.

In meditation, expand to include all that you are. Then bring that feeling of expansion back into your physical self. In this process, you create a complex stability, opening a chalice of self that is fully rooted in human form. With this expansion, you are freed to explore within a new center that, paradoxically, seems to have to center. Yellow Human reveals the secret of being essence within form, everywhere and nowhere, “nothing” but present in all things.

The metaphor of the ever-expanding chalice is a powerful spiritual tool. This chalice represents the eternal container of light, ever filled with spirit’s fire and nourishment. It is the metaphor that represents the form in which your full potential can manifest. Each stage in your journey feels like the final one, but each stage then opens to an expanded form, releasing you into the next stage of consciousness.

All the gifts of the macrocosm pour out of the universal cornucopia. With an open heart, empty yourself to be filled with the fruits of your true desire. Through the temple of your body, lift the chalice of your expanded self and declare that it is filled with truth and clarity. Feel the ecstatic union with your full potential as a human being.

Meditate on the cornucopia with you at its center. Lift the chalice of your self-generated energy vortex to greet the vortex that will descend from above. As an open vessel, prepare a place to receive Yellow Human’s gifts. When you flow in unconditional love, all the fruits of the universe rush toward you for benediction.

Bathe in love’s essence as a child splashing in a pool on a hot day. Connect with others in joyous union. Use the broom of Yellow Human to sweep your day clear of past experiences and the issues and obstacles of small mind. In the spirit of Yellow Human function on all frequencies and power bands. Your cup is filled with the nectar of sacramental union. Be fulfilled by the great harvest of love!

Yellow Warrior is your Higher Self & Guide.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.

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.

Red Moon is your Subconscious Self and Hidden Helper.

Red Moon is the cosmic seed of awakened awareness. Consume it like a fruit, and let it blossom within you. You are on the quest of self-remembrance, of Godseed. If you work with the energy of Red Moon with clear awareness and attention, an awakened state of remembrance will naturally blossom within you. Remembrance means having direct access to your expanded presence through an intrinsic perception of unity. Remembrance is your recognition of the larger pattern and your connection to it, often facilitated through dreams, art, music, colors and creative pursuits. With focused attention, meditate on Red Moon and you will receive help with self-remembrance.

Red Moon is also a beacon or transmitting station. As you open to self-remembrance, you become a beacon and receiver for cosmic consciousness. This communication creates the gradual opening of the third eye, the eye within the mononlith of self. As this eye opens and your communication becomes more refined, you will notice more signs, signals and understanding coming to you. These are all for your growth and evolution – a feedback system from which you can gain insight about your journey.

The number for Red Moon is 9, which symbolizes the recurrence of great cycles. An example of such recurrence is the periodic return of master teachers to help awaken human beings on Earth. Nine is the number of Quetzalcoatl, buddha, and Christ. Red Moon is a symbol for great teachers who have come to translate univeresal wisdom to humanity, to embody the awakened state of consciousness that is accessible to all. Such teachers serve as a connection to the Divine and hold the promise of full self-mastery.

Take off the veil of forgetfulness. Become the beacon of awakened awareness. As you open to self-remembrance, you will freely receive divine guidance. Be with others who support your fullest expression.

White Wind 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.In the shadow of White Wind, you may doubt yoru oneness with the Source, feeling that divinity is outside yourself. Not realizing your ability to respond as a co-creator of your reality, you may tend to leave everything up to Spirit. Yet you are Spirit, so it is up to you! If you are waiting, feeling separated from inspiration, attract it through the clarify of your own spiritual intent. Call it forth to manifest in your life.Being aligned and unifed with Spirit, imagine yourself being infused and purified, clearing your neural circuitry with the frequency of White Wind. The transformation held in this shadow can be found in experiencing the inspiration of Spirit, no matter how sublt your perception of it is. Follow your innate guidance. Act on inspiration as it comes to you, without analyzing it. And remember: the breath of Spirit can be as subtle as a fragrance in a breeze. Learn to sense and experience it.Another indication of the shadow of White Wind is feeling constrained by the forms and idioms of organized groups or religions. If you’re in this shadow, alarms may go off when you hear words like ceremony, ritual, archetype, heaven, or God. In the Mayan system, words are held in a larger context than is implied in ordinary usage. The word heaven, for example, denotes a particular vibrational frequency and harmonic resonance. There are probably many forms of meditation, ceremony, prayer, and other practices that could serve your spiritual evolution. Appreciate the truth in all forms! Be willing to look at subconscious programs that may impair the experience of forms that do serve your spiritual unfoldment. Consciously release judgments, resentments, or hidden wounds you may have about organized groups and religionns and their participants or practices.Learn to sense and experience your connection with the Divine by acting on inspiration as it comes to you.*in the Mayan Oracle, book, below – there are 3 great Breath Meditations for White Wind*

Blue Hand is your Compliment – something that comes naturally to you.Blue Hand is a gateway, an opening, a portal from one understanding to another. A clue to the meaning of Blue Hand is found in the meditation, “I am, by thinly veiled design, the threshold to other dimensions. In my ending is my beginning. The initatory gateway awaits.” Blue Hand is the seventh or last archetype in the cycle of development of primary being. It represents the power found in completion. Blue Hand is seen as a closure, which is really an opening to another level of being.

Like the fluidity of moving water, Blue Hand is associated with the process of dance, mudra, and beauty. This movement is a metaphor for the ebb and flow of life. In meditation with Manik, experience the flowing quality that is the beauty of the cosmic dance. Remember this essence and this fluidity at times when your life feels most inflexible or lacking in beauty.

Blue Hand represents the ‘beauty way’, the ability to see intrinsic beauty within yourself and in all things. Living the beauty way requires being in your full beauty and power. From this place, your self-authority naturally flows. This is the position where your ego is aligned with divine will. When you are standing in your full beauty and power, your very presence invites others to be all that they are. To the Maya, Blue Hand represents the deer, the gentle, serenely aware guide who walks in fluid beauty and grace, opening and revealing.

The energy of Blue Hand will also help you to manifest spiritual skills – especially those intuitive gifts such as oracular divination. In each incarnation, you bring certain gifts. Each path – from priest and priestess to shaman and dancer to artist and gardener – carries varied tools and skills. You have chosen certain gifts and tools that offer you a way to interact with others and your life process. This may be as simple as calling on your innate wisdom and insight in order to see clearly the gifts and too ls that you carry.

Your Tone is Tone 3 – ElectricMovement, change, flow, current, creativity, integration, sacred trinity.

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

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

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

===

<< Monday January 05, 2015 >>
NS1.27.6.24
<< Kin: 172 >>
YELLOW ELECTRIC HUMAN
Tone: 3 Electric
Bond * Service * Activate

Tribe: 12 Human
Influence * Wisdom * Free Will

Affirmation for: Yellow Electric Human
I Activate in order to Influence
I Bond Wisdom
I seal the process of free will
With the Electric tone of Service
I am guided by the power of Intelligence

Bobby McFerrin – Don’t Worry Be Happy:

—-

Castle 4
Yellow Southern
Castle of Giving
157-208
172 YELLOW ELECTRIC HUMAN

RHYTHMIC 24 – Mon Jan 5, 2015 – Full Moon 100.0%
YELLOW ELECTRIC HUMAN – KIN 172 – Guided by Intelligence

Various ‎– Basslines
Label:
Moonshine Music ‎– MM 80084-2
Format:
CD, Mixed
Country:
US
Released:
1998
Genre:
Electronic
Style:
Speed Garage
Tracklist Hide Credits
1 –CJ Bolland Sugar Is Sweeter (Armand Van Helden Mix)
Producer – Kris Vanderheyden
Remix – Armand Van Helden, John “Horse” McMann
Vocals – Jade 4U
2 –De’Lacy Hideaway 98 (187 Lockdown Hidden Vocal Dub)
Remix – 187 Lockdown
3 –Wildcat Burnin’ Up
4 –Double 99 Ripgroove
5 –Urban Funk Ultrafunkula
6 –Lisa Stansfield The Line (Loop Da Loop Gangster House Mix)
Remix – Loop Da Loop
7 –Boston DJ’s Move Your Body (DJ Jean & Peran Speed Garage Mix)
Remix – DJ Jean & Peran
8 –Gisele Jackson Love Commandments (Loop Da Loop Vocal Mix)
Remix – Loop Da Loop
9 –Ruff Da Menace Kick The Party Into Full Effect
10 –Mr. Nice Guy The Bassline
11 –Dance Federation, The New Generation (Ruff Da’ Dub Mix)
Remix – Ruff Da Menace

—–
Original Hebrew and Aramaic Texts Translated and edited by Edmond Bordeaux Szekely

FROM THE ESSENE BOOK OF JESUS
THE SEVENFOLD PEACE

Order a hard copy of Essene Seven Fold Peace

And seeing the multitudes, Jesus went up into a mountain, and his disciples came unto him, and all those who hungered for his words. And seeing them gathered, he opened his mouth and taught them, saying:

“Peace I bring to thee, my children,

The Sevenfold Peace

Of the Earthly Mother

And the Heavenly Father.

Peace I bring to thy body,

Guided by the Angel of Power; Peace I bring to thy heart,

Guided by the Angel of Love; Peace I bring to thy mind,

Guided by the Angel of Wisdom. Through the Angels of

Power, Love and Wisdom,

Thou shalt travel the Seven Paths

Of the Infinite Garden,

And thy body, thy heart and thy mind

Shall join in Oneness

In the Sacred Flight to the Heavenly Sea of Peace.

Yea, I tell thee truly,

The paths are seven

Trough the Infinite Garden,

And each must be traversed

By the body, the heart and the mind As one,

Lest thou stumble and fall

Into the abyss of emptiness.

For as a bird cannot fly with one wing,

So doth thy Bird of Wisdom

Need two wings of Power and Love

To soar above the abyss

To the Holy Tree of Life.

For the body alone

Is an abandoned house seen from afar:

What was thought beautiful

Is but ruin and desolation

When drawing near.

Are body alone

Is as a chariot fashioned from gold,

Whose maker sets it on a pedestal,

Loath to soil it with use.

But as a golden idol,

It is ugly and without grace,

For only in movement

Doth it reveal its purpose.

Like the hollow blackness of a window

When the wind puts out its candle,

Is the body alone,

With no heart and no mind

To fill it with light.

And the heart alone

is a sun with no earth to shine upon,

A light in the void,

A ball of warmth drowned

In a sea of blackness.

For when a man doth love,

Aat love turneth only to

Its own destruction

When there is no hand to stretch forth

In good works,

And no mind to weave the flames of desire

Into a tapestry of psalms.

Like a whirlwind in the desert

Is the heart alone,

With no body and no mind

To lead it singing

through the cypress and the pine.

And the mind alone

Is a holy scroll

Which has worn thin with the years,

And must be buried.

The truth and beauty of its words

Have not changed,

But the eyes can no longer read the faded letters,

And it falleth to pieces in the hands.

So is the mind without the heart

To give it words,

And without the body

To do its deeds.

For what availeth wisdom

Without a heart to feel

And a tongue to give it voice?

Barren as the womb of an aged woman

Is the mind alone,

With no heart and no body To fill it with life.

For, lo, I tell thee truly,

The body and the heart and the mind

Are as a chariot, and a horse, and a driver.

The chariot is the body,

Forged in strength to do the will

of the Heavenly Father

And the Earthly Mother.

The heart is the fiery steed,

Glorious and courageous,

Who carries the chariot bravely,

Whether the road be smooth,

Or whether stones and fallen trees

Lie in its path.

And the driver is the mind,

Holding the reins of wisdom,

Seeing from above what lieth

On the far horizon,

Charting the course of hoofs and wheels.

Give ear, O ye heavens,

And I will speak;

And hear, O earth,

The words of my mouth.

My doctrine shall drop as the rain,

My speech shall distil as the dew,

As the small rain

Upon the tender herb,

And as the showers upon the grass.

Blessed is the Child of Light

Who is strong in body,

For he shall have oneness with the earth.

Thou shalt celebrate a daily feast

With all the gifts of the Angel of Earth:

The golden wheat and corn,

T’he purple grapes of autumn,

The ripe fruits of the trees,

The amber honey of the bees.

Thou shalt seek the fresh air

of the forest and of the fields,

And there in the midst of them

Shalt thou find the Angel of Air.

Put off thy shoes and clothing

And suffer the Angel of Air

To embrace all thy body.

Then shalt thou breathe long and deeply,

That the Angel of Air

May be brought within thee.

Enter into the cool and flowing river

And suffer the Angel of Water

To embrace all thy body.

Cast thyself wholly into his enfolding arms,

And as often as thou movest the air with thy breath,

Move with thy body the water also.

T’hou shalt seek the Angel of Sun,

And enter into that embrace

Which doth purify with holy flames.

And all these things are of the

Holy Law of the Earthly Mother,

She who did give thee birth.

He who hath found peace with the body

Hath built a holy temple

Wherein may dwellforever

The spirit of God.

Know this peace with thy mind,

Desire this peace with thy heart,

Fulfill this peace with thy body.

Blessed is the Child of Light

Who is wise in mind,

For he shall create heaven.

The mind of the wise

Is a well-ploughed field,

Which giveth forth abundance and plenty.

For it thou showest a handful of seed

To a wise man,

He will see in his mind’s eye

A field of golden wheat.

And if thou showest a handful of seed

To a fool,

He will see only that which is before him,

And call them worthless pebbles.

And as the field of the wise man

Giveth forth grain in abundance,

And the field of the fool

Is a harvest only of stones,

So it is with our thoughts.

As the sheaf of golden wheat

Lieth hidden within the tiny kernel,

So is the kingdom of heaven

Hidden within our thoughts.

If they be filled with the

Power, Love and Wisdom

of the Angels of the Heavenly Father,

So they shall carry us

To the Heavenly Sea.

But if they be stained

With corruption, hatred and ignorance,

They shall chain our feet

To pillars of pain and suffering.

No man can serve two masters;

Neither can evil thoughts abide in a mind

Filled with the Light of the Law.

He who hath found peace with the rnind

Hath leamed to soar beyond

The Realm of the Angels.

Know this peace with thy mind,

Desire this peace with thy heart,

Fulfill this peace with thy body.

Blessed is the Child of Light

Who is pure in heart,

For he shall see God.

For as the Heavenly Father hath given thee

His holy spirit,

And thy Earthly Mother hath given thee

Her holy body,

So shall ye give love

To all thy brothers.

And thy true brothers are all those

Who do the will of thy Heavenly Father

An d thy Earthly Mother.

Let thy love be as the sun

Which shines on all the creatures of the earth,

And does not favor one blade of grass

For another.

And this love shall flow as a fountain

From brother to brother,

And as it is spent,

So shall it be replenished.

For love is eternal.

Love is stronger

Than the currents of deep waters.

Love is stronger than death.

And if a man hath not love,

He doth build a wall between him

And all the creatures of the earth,

And therein doth he dwell

In loneliness and pain.

Or he may become as an angry whirlpool

Which sucks into its depths

All that floats too near.

For the heart is a sea with mighty waves,

And love and wisdom must temper it,

As the warm sun breaks through the clouds

And quiets the restless sea.

He who hath found peace with his brothers

Hath entered the kingdom of Love,

And shall see God face to face.

Know this peace with thy mind,

Desire this peace with thy heart,

Fulfill this peace with thy body.

Blessed is the Child of Light

Who doth build on earth

Thekingdom of heaven,

For he shall dwell in both worlds.

Thou shalt follow the Law of the Brotherhood,

Which saith that none shall have wealth,

And none shall be poor,

And all shall work together

In the garden of the Brotherhood.

Yet each shall follow his own path,

And each shall commune with his own heart.

For in the Infinite Garden

There are many and diverse flowers:

Who shall say that one is best

Because its color is purple,

Or that one is favored

Because its stalk is long and slender?

Though the brothers

Be of different complexion,

Yet do they all toil

In the vineyard of the Earthly Mother,

And they all do lift their voices together

In praise of the Heavenly Father.

And together they break the holy bread,

And in silence share the holy meal

Of thanksgiving.

There shall be no peace among peoples

Til there be one garden of the brotherhood

Over the earth.

For how can there be peace

When each man pursueth his own gain

And doth sell his soul into slavery?

Thou, Child of Light,

Do ye gather with thy brothers

And then go ye forth

To teach the ways of the Law

To those who would hear.

He who hath found peace

With the brotherhood of man

Hath made himself

The co-worker of God

Know this peace with thy mind,

Desire this peace with thy heart,

Fulfill this peace with thy body.

Blessed is the Child of Light

Who doth study the Book of the Law,

For he shall be as a candle

In the dark of night,

And an island of truth

In a sea of falsehood

For know ye, that the written word

Which cometh from God

Is a reflection of the Heavenly Sea,

Even as the bright stars

Reflect the face of heaven.

As the words of the Ancient Ones

Are etched with the hand of God

On the Holy Scrolls,

So is the Law engraved on the hearts of the faithful who do study them.

For it was said Of old,

That in the beginning there were giants

In the earth,

And mighty men which were of old,

Men Of renown.

And the Children of Light

Shall guard and preserve

Their written word,

Lest we become again as beasts,

And know not the Kingdom of the Angels.

Know ye, too,

That only through the written word

shalt thou find that Law

Which is unwritten,

As the spring which floweth from the ground

Hath a hidden source in the secret depths beneath the earth.

The written Law

Is the instrument by which

The unwritten Law is understood,

As the mute branch of a tree

Becomes a singing flute

In the hands of the shepherd.

Many there are

Who would stay in the tranquil

Valley of ignorance,

Where children play

And butterflies dance in the sun

For their short hour of life.

But none can tarry there long,

And ahead rise the somber

Mountains of learning.

Many there are

Who fear to cross,

And many there are

Who have fallen bruised and bleeding

From their steep and rugged slopes.

But faith is the guide

Over the gaping chasm,

And perseverance the foothold In the jagged rocks.

Beyond the icy peaks of struggle

Lies the peace and beauty

Of the Infinite Garden of Knowledge,

Where the meaning of the Law

Is made known to the Children of Light.

Here in the center of its forest

Stands the Tree of Life,

Mystery of mysteries.

He who hath found peace

With the teachings of the Ancients,

Through the light of the mind,

Through the light of nature,

And through the study of the Holy Word,

Hath entered the cloud-filled

Hall of the Ancients,

Where dwelleth the Holy Brotherhood,

of whom no man may speak.

Know this peace with thy mind,

Desire this peace with thy heart,

Fulfill this peace with thy body.

Blessed is the Child of Light

Who knoweth his Earthly Mother,

For she is the giver of life.

Know that thy Mother is in thee,

And thou art in her.

She bore thee

And she giveth thee life.

She it was who gaveth thee thy body,

And to her shalt thou one day

Give it back again.

Know that the blood which runs in thee

is born of the blood

Of thy Earthly Mother.

Her blood falls from the clouds,

Leaps up from the womb of the earth,

Babbles in the brooks of the mountains,

Flows wide in the rivers of the plains,

Sleeps in the lakes,

Rages mightily in the tempestuous seas.

Know that the air which thou dost breathe

Is born of the breath

Of thy Earthly Mother.

Her breath is azure

In the heights of the heavens,

Soughs in the tops of the mountains,

Whispers in the leaves of the forest,

Billows over the cornfields,

Slumbers in the deep valleys,

Bums hot in the desert.

Know that the hardness of thy bones

Is born of the bones

Of thy Earthly Mother,

Of the rocks and of the stones.

Know that the tenderness of thy flesh

Is born of the flesh

Of thy Earthly Mother,

She whose flesh waxeth yellow and red

In the fruits of the trees.

The light of thy eyes,

The hearing of thy ears,

These are born

Of the colors and the sounds

Of thy Earthly Mother,

Which doth enclose thee about,

As the waves of the sea enclose a fish,

As the eddying air a bird.

I tell thee in truth,

Man is the Son

Of the Earthly Mother,

And from her did the Son of Man

Receive his whole body,

Even as the body of the newborn babe

Is born of the womb of his mother.

I tell thee truly,

Thou art one with the Earthly Mother;

She is in thee, and thou art in her.

Of her wert thou born,

In her dost thou live,

And to her shalt thou return again.

Keep, therefore, her laws,

For none can live long,

Neither be happy,

But he who honors his Earthly Mother

And keepeth her laws.

For thy breath is her breath,

Thy blood her blood,

Thy bone her bone,

Thy flesh her flesh,

Thy eyes and thy ears

Are her eyes and her ears.

He who hath found peace

With his Earthly Mother

Shall never know death.

Know this peace with thy mind,

Desire this peace with thy heart,

Blessed is the Child of Light

Who doth seek his Heavenly Father,

For he shall have eternal life.

He that dwelleth in the secret place

Of the Most High

Shall abide under the shadow

of the Almighty.

For he shall give his Angels charge over thee,

To keep thee in all thy ways.

Know ye that the Lord hath been

our dwelling place

In all generations.

Before the mountains were brought forth,

Or ever he had formed

The earth and the world,

Even from everlasting to everlasting,

Hath there been love

Between the Heavenly Father

And his children.

And how shall this love be severed?

From the beginning

Until the ending of time

Doth the holy flame of love

Encircle the heads

Of the Heavenly Father

And the Children of Light:

How then shall this love be extinguished?

Ye that love thy Heavenly Father,

Do ye then his bidding:

Walk ye with his Holy Angels,

And find thy peace with his Holy Law.

For his Law is the entire Law:

Yea, it is the Law of laws.

Through his Law he hath made

The earth and the heavens to be one;

The mountains and the sea

Are his footstools.

With his hands he hath made us

And fashioned us,

And he gaveth us understanding

That we may learn his Law.

He is covered with Light

As with a garment:

He stretcheth out the heavens

Like a curtain.

He maketh the clouds his chariot;

He walketh upon the wings of the wind.

He sendeth the springs into the valleys,

And his breath is in the mighty trees.

In his hand are the deep places of the earth:

The strength of the hills is his also.

T’he sea is his,

And his hands formed the dry land.

All the heavens declare the Glory of God,

And the firmament showeth his Law.

And to his children

Doth he bequeath his Kingdom,

To those who walk with his Angels,

And find their peace with his Holy Law.

Wouldst thou know more, my children?

How may we speak with our lips

That which cannot be spoken?

It is like a pomegranate eaten by a mute:

How then may he tell of its flavor?

If we say the Heavenly Father

Dwelleth within us,

Then are the heavens ashamed;

If we say he dwelleth without us,

It is falsehood.

The eye which scanneth the far horizon

And the eye which seeth the hearts of men

He maketh as one eye.

He is not manifest,

He is not hidden.

He is not revealed,

Nor is he unrevealed.

My children, there are no words

To tell that which he is!

Only this do we know:

We are his children,

And he is our Father.

He is our God,

And we are the children of his pasture,

And the sheep of his hand.

He who hath found peace

With his Heavenly Father

Hath entered the Sanctuary

of the Holy Law,

And hath made a covenant with God

Which shall endure forever.

Know this peace with thy mind,

Desire this peace with thy heart,

Fulfill this peace with thy body,

Though heaven and earth may pass away,

Not one letter of the Holy Law

Shall change or pass away.

For in the beginning was the Law,

And the Law was with God,

And the Law was God.

May the Sevenfold Peace

Of the Heavenly Father

Be with thee always.
The Nazarenes of Mount Carmel
Copyright © 1999-2006. All rights reserved.
The Essene Numerology Chart | Ministerial Training Course

Morning, Noon, and Evening Essene:

Communions to Follow:

Day Contemplative Force Seek Peace With: EVENING COMMUNIONS Monday =Angel of Peace =Crescent Moon=Peace Within MORNING COMMUNIONS Monday =Angel of Life = Trees = Vitality NOON CONTEMPLATIONS Monday= Culture

Golden Verses of Pythagoras, VERSE 24:

24 WITH ZEAL AND WITH INDUSTRY, THIS THEN REPEAT; AND LEARN TO REPEAT IT WITH JOY, THUS WILT ONE TREAD ON THE PATHS OF HEAVENLY VIRTUE; SURELY, I SWEAR IT BY HIM WHO INTO OUR SOULS HAS TRANSMITTED THE SACRED QUATERNARY, THE SPRING OF ETERNAL NATURE.

New Testament Nazareans

The pre Christ sect of Mt. Carmel Nazareans brought forth John the Baptist and Yeshua (Essene Jesus). After this time they seem to have been known, among Greek speaking Christian writers, as Nasarenes. The Christian writer Epiphanius, probably for his own propoganda purposes, sought to differentiate between the Nasarenes, Nazarites and the Nazarenes. His agenda was to show that the Nazarenes spoken of in the New Testament were identical to his own Greco-Roman “Christian” cult and not at all identical to Nazarite Essenes from Mt. Carmel whom he was hostile toward.

Common sense, however, dictates that the Nasarenes who followed Yeshua the Nasarene (Jesus of Nazareth) were one and the same with the Nazarenes / Nazarenes spoken of in the New Testament (Acts 24:5). Different authors, often speaking with different accents and even languages, did not employ any form of universal spelling when speaking of Nazarenes. Hence one finds Nasarenes, Nazarenes, Nasarenes, Nasorenes, Nazaroi, Nazareaen, Nazarites, N’Tzrim, etc.

These Nazarenes were also connected with the Jesseans in Egypt, and with the later Ebionites after they fled to Pella. Eventually these Nasarenes, along with other Hebrew speaking groups who accepted Yeshua as Messiah, came to be known indiscriminately as “Jewish Christians” by the Hellenistic Christians who were coming into power through their pact with Rome.

For a time, however, the center for all “Jewish-Christians”(Nasarenes) and all gentile Christians remained in Jerusalem where they had their Nasarene Temple in the Essene Quarter of the city. This is referred to as the golden, or virginal, age of the church by some early authors. Jerusalem, and the Aramaic speaking Nasarenes, remained the controlling center of the movement until the year 135 C.E.. By this 135 C.E. date the gentile Christians had gained enough power and numbers to oust the true Essene successors to Yeshua out of Jerusalem and appoint their own anti-Essene leadership in Rome and elsewhere. Eusebius, in his History of the Church, says that the 15th N’tzari Paqid (pope, lit. “Overseer” of the Nasarenes and all followers of Yeshua, both Jew and Gentile) was exiled with the other Jews from Jerusalem in 135 C.E.

“Some semblance of a Jewish Christian bishopric seems to have survived until the Bar Kokhba revolt of 132 C.E.” – Ian Wilson, Jesus, The Evidence
“The N’tzarim vanished from history as a distinct group in 135 C.E. when the 15th N’tzarim Pakiyd (leader, lit. ‘Clerk’) was exiled with the other Jews from Jerusalem. Hellenistic Roman Christians seized this opportunity to install their gentile, Rome oriented, Christian bishop in his place – and in 135 C.E. the Christian church was born of Daniel’s 4th beast: Rome (Daniel 7:23).”
– Anonymous
Once in power, those hostile to the original Nasarene Way began legislating against those who continued in the original form of “Christianity”. With the Synod of Elvira, held in 306 AD, prohibitions against eating, marriage, and sex between Christians & Jews were enacted in the Roman Empire. Even Jewish Christians were included in this ban, which in effect entailed total exclusion of all Essene Nasarene Christians from all social and religious association with those in the growing gentile Pauline church. Despite these persecutions, surviving Nasarenes continued to exercise influence over many.

In A.D. 318, the then Bishop of Rome (now known as Pope Sylvester) is said to have met personally with eight Desposyni leaders – each of whom presided over a branch of the Church – at the Lateran Palace. They are reported to have requested (1) that the confirmation of Christian bishops of Jerusalem, Antioch, Ephesus and Alexandria be revoked; (2) that these bishoprics be conferred instead on members of the Desposyni; and (3) that Christian churches ‘resume’ sending money to the Desposyni Church in Jerusalem, which was to be regarded as the definitive Mother Church.
“Not surprisingly, the Bishop of Rome rejected these requests, stating that the Mother Church was now Rome and that Rome had authority to appoint her own bishops. This is said to have been the last contact between the Judeo-Christian Nasarenes and the coalescing orthodoxy based on Pauline thought.”
– Baigent, Leigh & Lincoln, The Messianic Legacy
In 323 AD many Nasarene orientated individuals begin to resurface in history at Tabennesi, in southern upper Egypt, under Saint Pachomius (ca. 292-346). In this remote locale, far from the center of gentile Christianity, a cenobitic monastic system continued to flourish, bearing a strong relationship to ancient Essene monastic patterns. The Nag Hammadhi Library, which includes the Nasarene like gospel of Thomas, was buried in this area about this time when those with “unorthodox” scriptures were being arrested and killed by the henchmen of the Roman Church. Those with Essene leanings begin to go even more underground and their scriptures begin to disappear from public light as a consequence of such harsh laws.

The 364 AD Council of Laodicea, in an attempt to wipe out original Nazoreans Essenes once and for all, decreed death for any Jewish Christians who continued to observe the 7th day Sabbath as practiced in the early church.

Faced with certain death if they continued to live their religion any where within the huge expanse of the Roman Empire, it is not surprising that historical references to true Nazoreanss become more and more scarce after this date.

The Nazareans who followed only John the Baptist and rejected the New Covenant of Yeshua continued on as a type of Nazaroi, and became the Mandaeans and possibly the Sampsaens and Sabians. A critical survey of the Mandeaen’s surviving scriptures, the Rba Ginza, Book of John the Baptist, along with other works from other sects, such as the Ebionite Clementine Homilies, can help us better understand the early environment and teachings of Mt. Carmel and the Yeshua-following Nazoreans.

The Nazarenes of Mount Carmel
Copyright © 1999-2006. All rights reserved.
The Essene Numerology Chart | Ministerial Training Course

===

FOUNDATION FOR THE LAW OF TIME
SYNCHRONOTRON
Basic Daily Synchronotron Calculations
Gregorian Date 1/5/2015
NS.1.27.6.24 Kin 172
Yellow Electric Human

Solar Moon Year Power of : Universal Water

Rhythmic Lizard Moon Power of : Organize

Heptad 24
Yellow Heptad: Power Ripens Fruit
Rhythmic Lizard Moon Path of Inner Radiance
Outer Matrix
Heptad Path 24, Navigation Evolves Intelligence

KIN 172
EB
Yellow Electric Human Power of : Free Will
Kin 172 – Precept 16 – The totality of what needs to be known is contained within the human body – when this is understood, then the paranormal means of extending out the senses into orders of nature will also come to be known.
365 COSMIC HISTORY QUOTES

Moon 6, 24 – The more the machine world proliferates, the more we lose coherent contact with the deepest symbolic side of our brain.

Psi Chrono 189 MULUC Red Resonant Moon
Power of : Universal Water
WAVESPELL 14
White Magnetic Dog
Power of : Heart
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 24 / Precept 24 – Art is how the fourth-dimensional being uses the third-dimensional body to bring it into harmony with the fifth-dimensional.

READING OF THE SYNCHRONOTRON
Heptad 24
Heptad Path Frequency: 675
BMU: 234
Kin Equivalent: 155
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: 6.24

TIME MATRIX

BMU: 150
Vertical Coordinate: V17
Horizontal Coordinate: H20
Time Matrix: 132
Space Matrix: 214
Synchronic Matrix: 259
Time Matrix Telepathic Frequency Index (TFI): 132 + 214 + 259 = 605

SPACE MATRIX

BMU: 140
Vertical Coordinate: V7
Horizontal Coordinate: H20
Space Matrix: 172
Synchronic Matrix: 59
Time Matrix: 105
Space Matrix TFI: 172 + 59 + 105 = 336

SYNCHRONIC MATRIX

BMU: 417
Vertical Coordinate: V13
Horizontal Coordinate: H13
Synchronic Matrix: 172
Time Matrix: 320
Space Matrix: 208
Synchronic Matrix TFI: 172 + 320 + 208 = 700

MASTER COORDINATING TFI

Time Matrix TFI: 605
Space Matrix TFI: 336
Synchronic Matrix TFI: 700
Master Coordinating (MC) TFI: 605 + 336 + 700 = 1641
MASTER COORDINATING BMU: 318

MASTER COORDINATING TFI KIN EQUIVALENT (KE): 81 Red Electric Dragon

CUMULATIVE HARMONIC FREQUENCY TFI : 5091

CUMULATIVE HARMONIC FREQUENCY BMU : 240

KIN EQUIVALENT : 151 – Blue Galactic Monkey
Rhythmic Lizard Moon Path of Inner Radiance
Outer Matrix
Heptad Path 24, Navigation Evolves Intelligence

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 170

Kin 171

Kin 172

Kin 173

Kin 174

Kin 175

Kin 176
Time Matrix
BMU

148 149 150 151 152 81 2
Space Matrix
BMU

138 310 140 142 312 136 132
Synchronic
Matrix BMU

420 418 417 416 391 358 317
Master
Coordinating
Tfi

1662 1788 1641 1671 1659 1499 1548
Master
Coordinating
Frequency
BMU

339 24 318 348 336 176 225
Mcf Kin
Equivalent
(KE)

Kin 102

Kin 228

Kin 81

Kin 111

Kin 99

Kin 199

Kin 248
Cumulative
Harmonic
Frequency
Tfi

1662 3450 5091 6762 8421 9920 11468
Cumulative
Harmonic
Frequency
BMU

339 363 240 147 42 218 2
Cumulative
Harmonic
Frequency
Kin
Equivalent

Kin 102

Kin 70

Kin 151

Kin 2

Kin 101

Kin 40

Kin 28

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

===
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
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
Level 4: Opening the Third Heptad Gate (144)
Visualize the indigo two-petaled lotus Ajna chakra with the white Gamma
plasma superimposed over it at your brow. Hold this visualization and feel the two
intermingle as you chant the sacred letter HRAHA as long as your breath can
sustain it.
Locate Heptad Gate 144 and the Beta-Beta symbol on the 441 holomind perceiver. Its
matrix location is V11:H20, second circuit, 8th time dimension, vertical time cosmic command
ascending. Now locate it in your body at the front of your skull, at the brow (see graphic at the
end of this chapter).
Visualize the Beta-Beta hyperplasma above the white Gamma in your third eye chakra. Take
the Beta-Beta into the third mental sphere in the fourth time dimension (cosmic cube) where it
activates the conscious mind as waking mediumship. Here is the intergalactic channel (BMU 321)
through which the Beta-Beta hyperplasma is secreted into the front, left hemisphere of the brain.
From the third mental sphere, mentally direct the Beta-Beta hyperplasma to the third eye chakra
and impress it above the Gamma seal. Hold this with four alternate nostril breaths (four times in and
out through each nostril), followed by one breath through both nostrils.
Descend down the central column (spine), secreting this Beta-Beta hyperplasma into all 144,000
etheric fibers of the astral body. Practice the breath of fire, rapid shallow breathing through the
nose, transmuting any blockages or obscurations into streams of crystal clear waking conscious
mediumship spreading throughout your entire nervous system.
Spectral, electric blue Beta-Beta vibrates subtle activating force into all etheric fibers. Ascend back
up central channel and leave Gamma at the third eye chakra. Return your consciousness to the
third mental sphere, then close and seal the Heptad Gate at your third eye. Relax and breathe slowly
and deeply at least 13 times.
Harmonic UR rune 91: Galactic Art Whole Defines Space.
For additional practice: Locate Heptad Gate 144 on the Hunab Ku 21. Note that it corresponds to
the High Priestess, Spirit Essence, Urania, Lady of the Winds; G/K Uranus, Bode Number 196. Study
all of the connections (see graphic at the end of this chapter).

===

Chapter Twenty-four: The Bodhisattva Wonderful Sound
Three important points

Point One, concerning Bodhisattva Wonderful Sound

The Record of the Orally Transmitted Teachings says: The bodhisattva Wonderful Sound represents the living beings of the Ten Worlds. The word “wonderful” means inconceivable. The word “sound” refers to the sounds uttered by all living beings, the voice of the Wonderful Law. These are the wonderful sounds that are constantly present in the three existences. It is pity and compassion that make it possible for Wonderful Sound to recognize and meet the various needs of the living beings [by assuming various forms]. This is what is expressed by the word “bodhisattva.”
Or again, we may say that the words “wonderful sound” refer to the unfathomable and wonderful sound made at the present time, in the Latter Day of the Law, when Nichiren and his followers now chant Nam-myoho-renge-kyo. Therefore it is the wonderful sound that tells us that earthly desires are enlightenment, and that the sufferings of birth and death are nirvana.

Point Two, concerning the knob of flesh on top of Shakyamuni Buddha’s head and the tuft of white hair between his eyebrows

The Record of the Orally Transmitted Teachings says: These two auspicious features derive from the fact that the bearer is filial and obedient towards his teachers and elders. But to uphold the Lotus Sutra is the highest of all expressions of filial and supportive conduct.
Again, we may say that the white tuft of hair represents the sexual fluid of the father, while the knob of flesh represents the sexual fluid of the mother. These two fluids, one red and one p.177white, appear in the Lotus Sutra in the form of these two auspicious features, the knob of flesh and the tuft of hair.
Or again, we may say that the knob of flesh represents the wisdom of the truth that functions in accordance with changing circumstances, while the white tuft of hair represents the principle of eternal and unchanging truth.
Now Nichiren and his followers, in their chanting of Nam-myoho-renge-kyo, are equipping themselves with these two auspicious features. The red color that accompanies the time of our birth represents the knob of flesh, and the white bones that remain after our death represent the feature of the white tuft of hair. The red color at the time of birth stands for the wisdom of the truth that functions in accordance with changing circumstances, while the white bones that remain after death stand for the principle of eternal and unchanging truth. But this should be treated as secret. This should be treated as secret.

Point Three, concerning the eighty-four thousand alms bowls made of the seven treasures that were presented by the bodhisattva Wonderful Sound

The Record of the Orally Transmitted Teachings says: This passage describes the alms bowls presented by the bodhisattva Wonderful Sound to the Buddha Cloud Thunder Sound King. Now when Nichiren and his followers chant Nam-myoho-renge-kyo, they are in effect presenting eighty-four thousand alms bowls to the Buddhas of the three existences.
The number eighty-four thousand stands for the eighty-four thousand dust-like cares or delusions that beset us. But when we chant Nam-myoho-renge-kyo, these cares manifest themselves as eighty-four thousand gates to the Law [that is, teachings].
The total number of characters in the Lotus Sutra, when it is combined with the introductory sutra, the Immeasurable Meanings Sutra, and the concluding sutra, the Universal Worthy Sutra, comes to eighty-four thousand.
Again we may say that the number eight stands for the eight p.178sufferings, while the number four stands for the sufferings of birth, aging, sickness, and death. The seven treasures represent the seven openings in the head.
An alms bowl is a vessel for holding wisdom. You should understand that with this alms bowl one accepts and upholds the water of wisdom that is the Wonderful Law.

—-

CHAPTER 24

The Bodhisattva Wonderful Sound

At that time Shakyamuni Buddha emitted a beam of bright light from the knob of flesh [on top of his head], one of the features of a great man, and also emitted a beam of light from the tuft of white hair between his eyebrows, illuminating the buddha worlds in the eastern direction equal in number to the sands of one hundred eighty thousand million nayutas of Ganges Rivers. Beyond these numerous worlds was a world called Adorned with Pure Light. In this realm there was a buddha named Pure Flower Constellation King Wisdom Thus Come One, worthy of offerings, of right and universal knowledge, perfect clarity and conduct, well gone, understanding the world, unexcelled worthy, trainer of people, teacher of heavenly and human beings, buddha, world-honored one. An immeasurably and boundlessly great multitude of bodhisattvas surrounded him and paid reverence, and for these he preached the Law. The beam of bright light from the white tuft of Shakyamuni Buddha illuminated the whole land.
At that time in the land Adorned with Pure Light there was a bodhisattva named Wonderful Sound who long ago had planted numerous roots of virtue, offering alms to and waiting upon immeasurable hundreds, thousands, ten thousands, millions of buddhas. He had succeeded in acquiring all kinds of profound wisdom, gaining the samadhi of the wonderful banner mark, the Lotus samadhi, the pure virtue samadhi, the samadhi of the p.332constellation king’s sport, the conditionless samadhi, the seal of wisdom samadhi, the samadhi that allows one to understand the words of all living beings, the samadhi that gathers together all benefits, the pure samadhi, the samadhi of the sport of transcendental powers, the wisdom torch samadhi, the adorned king samadhi, the pure light glow samadhi, the pure storehouse samadhi, the unshared samadhi, and the samadhi of the sun’s revolving. He had gained all these great samadhis equal in number to the sands of a hundred, a thousand, ten thousand, a million Ganges Rivers.
When the light emitted by Shakyamuni Buddha illuminated his body, he immediately spoke to the buddha Pure Flower Constellation King Wisdom, saying: “World-Honored One, I must journey to the saha world to do obeisance, wait on, and offer alms to Shakyamuni Buddha, and to see Bodhisattva Manjushri, prince of the Dharma, Bodhisattva Medicine King, Bodhisattva Brave Donor, Bodhisattva Constellation King Flower, Bodhisattva Superior Practices Intent, Bodhisattva Adorned King, and Bodhisattva Medicine Superior.”
At that time the buddha Pure Flower Constellation King Wisdom said to Bodhisattva Wonderful Sound: “You must not look with contempt on that land or come to think of it as mean and inferior. Good man, that saha world is uneven, high in places, low in others, and full of dirt, stones, mountains, foulness, and impurity. The Buddha is puny in stature and the numerous bodhisattvas are likewise small in form, whereas your body is forty-two thousand yojanas in height and mine is six million eight hundred thousand yojanas. Your body is foremost in shapeliness, with hundreds, thousands, ten thousands of blessings and a radiance that is particularly wonderful. Therefore when you journey there, you must not look with contempt on that land or come to think of the Buddha and bodhisattvas or the land itself as mean and inferior!”
Bodhisattva Wonderful Sound said to the buddha: “World-Honored One, my journey now to the saha world is in all respects due to the power of the thus come one, a sport carried p.333out by the thus come one’s transcendental powers, an adornment to the thus come one’s blessings and wisdom.”
Thereupon the bodhisattva Wonderful Sound, without rising from his seat or swaying his body, entered into a samadhi, and through the power of the samadhi, in a place not far removed from the Dharma seat on Mount Gridhrakuta, created a jeweled mass of eighty-four thousand lotus blossoms. Their stems were made of Jambunada gold, their leaves were of silver, their stamens of diamond, and their calyxes of kimshuka jewels.
At that time the Dharma prince Manjushri, spying the lotus flowers, spoke to the Buddha, saying: “World-Honored One, what causes have brought about the appearance of this auspicious sign? Here are many ten thousands of lotus blossoms, their stems made of Jambunada gold, their leaves of silver, their stamens of diamond, and their calyxes of kimshuka jewels!”
At that time Shakyamuni Buddha said to Manjushri: “This bodhisattva mahasattva Wonderful Sound wishes to leave the land of the buddha Pure Flower Constellation King Wisdom and, surrounded by eighty-four thousand bodhisattvas, to come to this saha world to offer alms, wait on, and pay obeisance to me. He also wishes to offer alms to and hear the Lotus Sutra.”
Manjushri said to the Buddha: “World-Honored One, what good roots has this bodhisattva planted, what benefits has he cultivated, that he can exercise such great transcendental powers as this? What samadhi does he carry out? I beg you to explain for us the name of this samadhi, for we too would like to apply ourselves diligently to its practice. If we carry out this samadhi, then we will be able to observe the aspect and size of this bodhisattva and his bearing and conduct. We beg the world-honored one to employ his transcendental powers to bring this bodhisattva here and enable us to see him!”
At that time Shakyamuni Buddha said to Manjushri, “Many Treasures Thus Come One, who entered extinction so long ago, will manifest his form for you.” Then the buddha Many Treasures said to that bodhisattva [Wonderful Sound], “Come, good man. The Dharma prince Manjushri wishes to see your body.”
p.334With that, Bodhisattva Wonderful Sound vanished from his own land and, accompanied by eighty-four thousand bodhisattvas, appeared here [in the saha world]. The lands that he passed through on his way quaked and trembled in six different ways, and in all of them seven-jeweled lotus flowers rained down and the instruments of hundreds and thousands of heavenly musicians sounded of themselves without having been struck.
This bodhisattva’s eyes were as big and broad as the leaves of the blue lotus, and a hundred, a thousand, ten thousand moons put together could not surpass the perfection of his face. His body was pure gold in color, adorned with immeasurable hundreds and thousands of blessings. His dignity and virtue were splendid, his light shone brilliantly, he was endowed with many special marks and as stalwart in body as Narayana.
Taking his place on a dais made of seven treasures, he had risen up into the air until he was raised above the earth the height of seven tala trees. Then with the host of bodhisattvas surrounding him and paying reverence, he had journeyed to Mount Gridhrakuta in this saha world. When he arrived there he descended from the dais of seven treasures. Bearing a necklace worth hundreds and thousands, he proceeded to the place where Shakyamuni Buddha was, bowed his head to the ground, made obeisance at the Buddha’s feet, and presented the necklace, addressing the Buddha in these words: “World-Honored One, the buddha Pure Flower Constellation King Wisdom wishes to inquire about the world-honored one. Are your illnesses few, are your worries few? Can you come and go easily and conveniently, can you move about in comfort? Are the four elements properly harmonized in you? Can you endure the world’s affairs? Are the living beings easy to rescue? Are they not excessive in their greed, anger, foolishness, jealousy, stinginess, and arrogance? Are they not lacking in filial conduct toward their parents? Are they not disrespectful toward shramanas and given to erroneous views and other evil? Do they not fail to control their five emotions? World-Honored One, are the living beings able to conquer and overcome the enmity of the devils? Has Many Treasures Thus Come One, who entered extinction p.335so long ago, come in his tower of seven treasures to listen to the Law? The buddha also wishes to inquire about Many Treasures Thus Come One, whether he is tranquil and at ease, with few worries, patient and long abiding. World-Honored One, I would like to see the body of the buddha Many Treasures. I beg the world-honored one to allow me to see him!”
At that time Shakyamuni Buddha said to Many Treasures Buddha, “This bodhisattva Wonderful Sound wishes to see you.”
Then Many Treasures Buddha addressed Wonderful Sound, saying, “Excellent, excellent! You have come here in order to be able to offer alms to Shakyamuni Buddha and to listen to the Lotus Sutra and see Manjushri and the others.”
At that time the bodhisattva Flower Virtue said to the Buddha, “World-Honored One, this bodhisattva Wonderful Sound—what good roots has he planted, what benefits has he cultivated, that he possesses these supernatural powers?”
The Buddha replied to Bodhisattva Flower Virtue: “In ages past there was a buddha named Cloud Thunder Sound King, tathagata, arhat, samyak-sambuddha. His land was called Manifesting All Worlds and his kalpa was called Gladly Seen. For twelve thousand years the bodhisattva Wonderful Sound employed a hundred thousand types of musical instruments to provide an offering to the buddha Cloud Thunder Sound King, and he also presented to him eighty-four thousand alms bowls made of the seven treasures. In recompense for these actions he has now been born in the land of the buddha Pure Flower Constellation King Wisdom and possesses these supernatural powers.
“Flower Virtue, what is your opinion? The bodhisattva Wonderful Sound who at that time made musical offerings to the buddha Cloud Thunder Sound King and presented him with jeweled vessels—was he someone unknown to you? In fact he is none other than the bodhisattva mahasattva Wonderful Sound who is here now!
“Flower Virtue, this bodhisattva Wonderful Sound has already made offerings to and waited on an immeasurable number of buddhas. Long ago he planted the roots of virtue and p.336encountered hundreds, thousands, ten thousands, millions of nayutas of buddhas equal in number to the sands of the Ganges River.
“Flower Virtue, you see only the body of Bodhisattva Wonderful Sound that is here. But this bodhisattva manifests himself in various different bodies and preaches this sutra for the sake of living beings in various different places. At times he appears as King Brahma, at times as the lord Shakra, at times as the heavenly being Freedom, at times as the heavenly being Great Freedom, at times as a great general of heaven, at times as the heavenly king Vaishravana, at times as a wheel-turning sage king, at times as one of the petty kings, at times as a rich man, at times as a householder, at times as a chief minister, at times as a Brahman, at times as a monk, a nun, a layman believer, or a laywoman believer, at times as the wife of a rich man or a householder, at times as the wife of a chief minister, at times as the wife of a Brahman, at times as a young boy or a young girl, at times as a heavenly being, a dragon, a yaksha, a gandharva, an asura, a garuda, a kimnara, a mahoraga, a human or a nonhuman being, and so preaches this sutra. The hell dwellers, hungry spirits, beasts, and numerous others who are in difficult circumstances are thus all able to be saved. And for the sake of those who are in the women’s quarters of the royal palace, he changes himself into a woman’s form and preaches this sutra.
“Flower Virtue, this bodhisattva Wonderful Sound can save and protect the various living beings of the saha world. This bodhisattva Wonderful Sound performs various transformations, manifesting himself in different forms in this saha land and preaching this sutra for the sake of living beings, and yet his transcendental powers, his transformations, and his wisdom suffer no injury or diminution thereby. This bodhisattva employs various types of wisdom to illuminate the saha world, causing each one among all the living beings to acquire the appropriate understanding, and does the same in all the worlds in the ten directions numerous as Ganges sands.
“If the form of a voice-hearer is what is needed to bring salvation, he manifests himself in the form of a voice-hearer and proceeds to preach the Law. If the form of a pratyekabuddha will p.337bring salvation, he manifests himself in the form of a pratyekabuddha and preaches the Law. If the form of a bodhisattva will bring salvation, he manifests a bodhisattva form and preaches the Law. If the form of a buddha will bring salvation, he immediately manifests a buddha form and preaches the Law. Thus he manifests himself in various different forms, depending upon what is appropriate for salvation. And if it is appropriate to enter extinction in order to bring salvation, he manifests himself as entering extinction.
“Flower Virtue, the bodhisattva mahasattva Wonderful Sound has acquired the great transcendental powers and the power of wisdom that enable him to do all this!”
At that time the bodhisattva Flower Virtue said to the Buddha, “World-Honored One, this bodhisattva Wonderful Sound has planted the roots of goodness very deeply. World-Honored One, what samadhi does this bodhisattva dwell in, that he is able to carry out all these transformations and manifestations to save living beings?”
The Buddha said to Bodhisattva Flower Virtue, “Good man, this samadhi is called manifesting all kinds of bodies. The bodhisattva Wonderful Sound, dwelling in this samadhi, is able in this manner to enrich and benefit immeasurable living beings.”
When the Buddha preached this chapter on Bodhisattva Wonderful Sound, the eighty-four thousand persons who had come with Bodhisattva Wonderful Sound all acquired this samadhi enabling them to manifest all kinds of bodies, and the immeasurable bodhisattvas in this saha world also acquired this samadhi and dharani.
At that time the bodhisattva mahasattva Wonderful Sound, having finished offering alms to Shakyamuni Buddha and to the tower of Many Treasures Buddha, returned to his original land. The lands that he passed through on his way quaked and trembled in six different ways, jeweled lotus flowers rained down, and hundreds, thousands, ten thousands, millions of different kinds of music played.
After he had arrived in his original land and was surrounded by his eighty-four thousand bodhisattvas, he proceeded to the p.338place of the buddha Pure Flower Constellation King Wisdom and addressed the buddha, saying, “World-Honored One, I visited the saha world, enriched and benefited the living beings, saw Shakyamuni Buddha and the tower of Many Treasures Buddha, and offered obeisance and alms to them. I also saw Bodhisattva Manjushri, prince of the Dharma, and I saw Bodhisattva Medicine King, Bodhisattva Gaining Diligent Exertion Power, Bodhisattva Brave Donor, and others. And I made it possible for these eighty-four thousand bodhisattvas to gain the samadhi enabling them to manifest all kinds of bodies.”
When the Buddha preached this chapter on the comings and goings of Bodhisattva Wonderful Sound, forty-two thousand sons of gods gained the truth of the birthlessness of all phenomena, and Bodhisattva Flower Virtue gained the Lotus samadhi.

24
Lessening One’s Karmic Retribution

Background
THERE were two brothers named Chūdapanthaka.1 When the name Chūdapanthaka was called, either would answer. You three believers are like them. When any one of you comes, I feel as though all three of you were here with me.
The Nirvana Sutra teaches the principle of lessening one’s karmic retribution. If one’s heavy karma from the past is not expiated within this lifetime, one must undergo the sufferings of hell in the future, but if one experiences extreme hardship in this life [because of the Lotus Sutra], the sufferings of hell will vanish instantly. And when one dies, one will obtain the blessings of the human and heavenly worlds, as well as those of the three vehicles and the one vehicle. Bodhisattva Never Disparaging was not abused and vilified, stoned and beaten with staves without reason. He had probably slandered the correct teaching in the past. The phrase “when his offenses had been wiped out”2 indicates that, because Bodhisattva Never Disparaging met persecution, he was able to eradicate his offenses from previous lifetimes. (This concludes my first point.)
The twenty-five teachers who transmitted the Buddhist teachings,3 with the exception of Shakyamuni Buddha, were all temporary manifestations of Buddhas or great bodhisattvas whose advent had been predicted by Shakyamuni. Of these, the fourteenth, Bodhisattva Āryadeva, was killed by a non-Buddhist, and the twenty-fifth, the Venerable Āryasimha, was beheaded by King Dammira. Buddhamitra and Bodhisattva Nāgārjuna also suffered many persecutions. Yet others propagated Buddhism under the protection of devout kings, without encountering persecution. This would seem to be because good countries and evil countries exist in the world, and shōju and shakubuku exist as ways of propagation. It was like this even during the Former and Middle Days of the Law, as it was in India, the center of Buddhism. This country is far away from India, and this is the beginning of the Latter Day of the Law. I was certain beforehand that such things would happen; I have simply been waiting for the inevitable. (This concludes my second point.)
I expounded this principle a long time ago, so it should not be new to you. One of the six stages of practice in the perfect teaching is the stage of perception and action. At this stage “one acts as one speaks and speaks as one acts.”4 Those at the stage of being a Buddha in theory only and at the stage of hearing the name and words of the truth believe in the perfect teaching; but even though they praise it, p.200their actions fail to reflect their words. For example, countless people study the non-Buddhist works known as the Three Records and the Five Canons, but not even one case in ten million is found where a person governs society and behaves as the texts teach. Thus it is very difficult to establish peace in society. One may be letter-perfect in reciting the Lotus Sutra, but it is far more difficult to act as it teaches. The “Simile and Parable” chapter states, “If this person . . . on seeing those who read, recite, copy, and uphold this sutra, should despise, hate, envy, or bear grudges against them . . .” The “Teacher of the Law” chapter reads, “Since hatred and jealousy toward this sutra abound even when the Thus Come One is in the world, how much more will this be so after his passing?” The “Encouraging Devotion” chapter reads, “Many ignorant people will attack us with swords and staves . . . again and again we will be banished.” The “Peaceful Practices” chapter states, “It [the Lotus Sutra] will face much hostility in the world and be difficult to believe.” Although these quotations from the sutra are the Buddha’s prophecies, there is no reference to when these persecutions will occur. In the past, Bodhisattva Never Disparaging and the monk Realization of Virtue read and lived these passages. But setting aside the two thousand years of the Former and Middle Days of the Law, now, in the Latter Day, in all Japan only Nichiren seems to be doing so. From the present situation, I can well imagine how followers, relatives, disciples, and lay supporters must have grieved in the past when during the reigns of evil kings so many of their sage monks met persecution.
Nichiren has now read [and lived] the entirety of the Lotus Sutra.5 Even a single phrase or verse assures one’s enlightenment; since I have read the entire sutra, how much more certain is my enlightenment. I am more confident than ever. Though I may sound presumptuous, my most fervent wish is to realize the security and peace of the entire land. In an age when none will heed me, however, it is beyond my power. I will close now to keep this brief.

Nichiren

The fifth day of the tenth month in the eighth year of Bun’ei (1271), cyclical sign kanoto-hitsuji

Reply to
Ōta Saemon-no-jō
Lay priest Soya
Dharma Bridge Kimbara
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Background
Nichiren Daishonin wrote this letter on the fifth day of the tenth month, 1271, only three weeks after he was nearly executed at Tatsunokuchi. It was sent to three of his leading disciples: Ōta Saemon, a government official, the lay priest Soya Kyōshin, and the Dharma Bridge Kimbara. One of them may have visited the Daishonin while he was being held in detention for exile at the residence of Homma, deputy constable of Sado Island, in Echi. Records indicate that the three disciples lived in Shimōsa Province, to the northeast of Kamakura; this letter may well have been an expression of gratitude for the visit and for their concern for the Daishonin’s safety.
Following the failure to behead the Daishonin, the government had p.201difficulty deciding what to do with him, so he was temporarily detained at Homma’s residence. Just at that time, a wave of arson and murder swept Kamakura, and the Daishonin’s followers were blamed. The government then directed that the exile that had been ordered earlier be carried out.
The community of believers in Kamakura was deeply upset by this series of events, and the Daishonin sent a succession of letters to reassure them. In this letter, the Daishonin says that hardships allow one to purge oneself of accumulated evil karma in order to bring forth the state of Buddhahood.
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Notes
1. Sons of a Brahman family in Shakyamuni’s time, said to have had the same name Chūdapanthaka. Therefore, when one was called, both would answer. The Daishonin compares their closeness to the staunch unity of the three believers from Shimōsa.
2. Lotus Sutra, chap. 20.
3. The number and ordering of the successors of Shakyamuni who propagated his teachings in the Former Day of the Law differ slightly according to the source. Here the Daishonin counts Shakyamuni Buddha among the successors; hence the total of twenty-five. Usually Shakyamuni is excluded so that there are only twenty-four.
4. Great Concentration and Insight.
5. By saying that he has “read” the entire sutra, the Daishonin here means he has dedicated his life to it and fulfilled the predictions contained therein.

24. Lessening One’s Karmic Retribution: Tenjū kyōju hōmon (転重軽受法門), 1000. stated supra.

196. Letter to Yadoya Saemon Mitsunori: Yadoya Saemon Mitsunori e no gojō (宿屋左衛門光則への御状), 170.

6
Letter to Yadoya Saemon Mitsunori

Background
THE prophecies I made in my treatise, On Establishing the Correct Teaching for the Peace of the Land, which I wrote some years ago, have been fulfilled, and I accordingly wrote to the regent in regard to this fact.
In the first month of this year, the eighteenth day, an official announcement arrived from the western barbarians, the great Mongol Empire. In view of this fact, it appears that I, Nichiren, am in some sense a sage. Nevertheless, I have yet to receive any communication from the regent regarding this matter, and I am therefore respectfully submitting a second letter of warning. It is to be hoped that he will cease giving support to the temples and priests he has supported in the past and will put his faith in the Lotus Sutra. If he does not do so, it will be too late to regret the consequences later on.
I have written letters to this effect to eleven persons, and a discussion on the matter is certain to take place. I would like to express my hopes that at that time you will do all you can to help me realize my longstanding goals as rapidly as possible.
With regard to the eleven persons to whom I have sent letters, they are listed in my letter addressed to Hei no Saemon. I should perhaps explain my message in more detail, but since it is clearly written in the letter I am submitting to the regent, I will omit the details here.
I hope you will seek out a time when the regent is in a favorable mood and will take up this matter with him.
With my deep respect,
Nichiren

The eleventh day of the tenth month in the fifth year of Bun’ei [1268], cyclical sign tsuchinoe-tatsu
Respectfully presented to the lay priest Yadoya
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Background
One of eleven letters of remonstrance, this is addressed to the lay priest Yadoya Saemon Mitsunori. Two months previously, the Daishonin had written a private letter to Yadoya (p. 312) referring to the arrival of a letter from the Mongol nation and reminding him of the predictions he had made in 1260.


Yadoya Mitsunori[宿屋光則] (n.d.)
yaksha[夜叉] (Skt; Jpn yasha)
Yakushi[薬師] (Jpn)
Yakushi-ji[薬師寺] (1) (2)
Yakushin[益信] (827–906)
Yama[閻魔] (Skt, Pali; Jpn Emma)
Yāma Heaven[夜摩天] (Skt; Jpn Yama-ten)
Yamashina-dera[山階寺]
yāna[乗] (Skt, Pali; Jpn jō)
Yasa[耶舎] (Pali; Jpn Yasha)
Yashas[耶舎・耶輸陀・夜輸] (Skt; Pali Yasa; Jpn Yasha, Yashuda, or Yashu)
Yashodharā[耶輸陀羅・耶輸多羅] (Skt; Pali Yasodharā; Jpn Yashudara or Yashutara)
Yin-yüan[隠元] (PY Yinyuan; Jpn Ingen)
yoga[瑜伽] (Skt, Pali; Jpn yuga)
Yogāchāra school[瑜伽行派] (Skt; Jpn Yugagyō-ha)
yojana[由旬] (Skt, Pali; Jpn yujun)
Yōkan[永観] (1033–1111)
Yokei[余慶] (919–991)
Yü-ch’üan-ssu[玉泉寺] (PY Yuquansi; Jpn Gyokusen-ji)
Yüeh-chih[月氏] (PY Yuezhi; Jpn Gesshi)
Yün-kang caves[雲岡石窟] (PY Yungang; Jpn Unkō-sekkutsu)
Yūzū Nembutsu school[融通念仏宗] (Jpn Yūzū Nembutsu-shū)

NS127624

ANCIENT WISDOM DOCUMENT KEYED TO T’ZOLKIN MODULE = DAILY PAGE 1 OF 166 = PAGE 6 – READ AT 2MINUTE22SECOND INTERVALS 2 READ OUT LOUD IN ROW, WITH TWO CLOSED EYE SEATED MEDITATION INTERVALS, WITH ONE MORE READ OUT LOUD INTERVAL AND THEN CREATION OF THIS NOTE AT THE IMMEDIATELY NEXT INTERVAL OF 2:22.

HOUR 6 MINUTE 02 SECOND 03

Chapter 1
Jeremiah was foreordained to be a prophet unto the nations—He is called as a mortal to declare the word of the Lord.

1 The words of Jeremiah the son of Hilkiah, of the priests that were in Anathoth in the land of Benjamin:

2 To whom the word of the Lord came in the days of Josiah the son of Amon king of Judah, in the thirteenth year of his reign.

3 It came also in the days of Jehoiakim the son of Josiah king of Judah, unto the end of the eleventh year of Zedekiah the son of Josiah king of Judah, unto the carrying away of Jerusalem captive in the fifth month.

4 Then the word of the Lord came unto me, saying,

5 Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations.

6 Then said I, Ah, Lord God! behold, I cannot speak: for I am a child.

7 ¶But the Lord said unto me, Say not, I am a child: for thou shalt go to all that I shall send thee, and whatsoever I command thee thou shalt speak.

8 Be not afraid of their faces: for I am with thee to deliver thee, saith the Lord.

9 Then the Lord put forth his hand, and touched my mouth. And the Lord said unto me, Behold, I have put my words in thy mouth.

10 See, I have this day set thee over the nations and over the kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build, and to plant.

11 ¶Moreover the word of the Lord came unto me, saying, Jeremiah, what seest thou? And I said, I see a rod of an almond tree.

12 Then said the Lord unto me, Thou hast well seen: for I will hasten my word to perform it.

13 And the word of the Lord came unto me the second time, saying, What seest thou? And I said, I see a seething pot; and the face thereof is toward the north.

14 Then the Lord said unto me, Out of the north an evil shall break forth upon all the inhabitants of the land.

15 For, lo, I will call all the families of the kingdoms of the north, saith the Lord; and they shall come, and they shall set every one his throne at the entering of the gates of Jerusalem, and against all the walls thereof round about, and against all the cities of Judah.

16 And I will utter my judgments against them touching all their wickedness, who have forsaken me, and have burned incense unto other gods, and worshipped the works of their own hands.

17 ¶Thou therefore gird up thy loins, and arise, and speak unto them all that I command thee: be not dismayed at their faces, lest I confound thee before them.

18 For, behold, I have made thee this day a defenced city, and an iron pillar, and brasen walls against the whole land, against the kings of Judah, against the princes thereof, against the priests thereof, and against the people of the land.

19 And they shall fight against thee; but they shall not prevail against thee; for I am with thee, saith the Lord, to deliver thee.
——
The Second Epistle of
John
Chapter 1
John rejoices because the children of the elect lady are true and faithful.

1 The elder unto the elect lady and her children, whom I love in the truth; and not I only, but also all they that have known the truth;

2 For the truth’s sake, which dwelleth in us, and shall be with us for ever.

3 Grace be with you, mercy, and peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love.

4 I rejoiced greatly that I found of thy children walking in truth, as we have received a commandment from the Father.

5 And now I beseech thee, lady, not as though I wrote a new commandment unto thee, but that which we had from the beginning, that we love one another.

6 And this is love, that we walk after his commandments. This is the commandment, That, as ye have heard from the beginning, ye should walk in it.

7 For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist.

8 Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward.

9 Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son.

10 If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed:

11 For he that biddeth him God speed is partaker of his evil deeds.

12 Having many things to write unto you, I would not write with paper and ink: but I trust to come unto you, and speak face to face, that our joy may be full.

13 The children of thy elect sister greet thee. Amen.

The Book of Alma
the Son of Alma
The account of Alma, who was the son of Alma, the first and chief judge over the people of Nephi, and also the high priest over the Church. An account of the reign of the judges, and the wars and contentions among the people. And also an account of a war between the Nephites and the Lamanites, according to the record of Alma, the first and chief judge.
Chapter 1
Nehor teaches false doctrines, establishes a church, introduces priestcraft, and slays Gideon—Nehor is executed for his crimes—Priestcrafts and persecutions spread among the people—The priests support themselves, the people care for the poor, and the Church prospers. About 91–88 B.C.

1 Now it came to pass that in the first year of the reign of the judges over the people of Nephi, from this time forward, king Mosiah having gone the way of all the earth, having warred a good warfare, walking uprightly before God, leaving none to reign in his stead; nevertheless he had established laws, and they were acknowledged by the people; therefore they were obliged to abide by the laws which he had made.

2 And it came to pass that in the first year of the reign of Alma in the judgment-seat, there was a man brought before him to be judged, a man who was large, and was noted for his much strength.

3 And he had gone about among the people, preaching to them that which he termed to be the word of God, bearing down against the church; declaring unto the people that every priest and teacher ought to become popular; and they ought not to labor with their hands, but that they ought to be supported by the people.

4 And he also testified unto the people that all mankind should be saved at the last day, and that they need not fear nor tremble, but that they might lift up their heads and rejoice; for the Lord had created all men, and had also redeemed all men; and, in the end, all men should have eternal life.

5 And it came to pass that he did teach these things so much that many did believe on his words, even so many that they began to support him and give him money.

6 And he began to be lifted up in the pride of his heart, and to wear very costly apparel, yea, and even began to establish a church after the manner of his preaching.

7 And it came to pass as he was going, to preach to those who believed on his word, he met a man who belonged to the church of God, yea, even one of their teachers; and he began to contend with him sharply, that he might lead away the people of the church; but the man withstood him, admonishing him with the words of God.

8 Now the name of the man was Gideon; and it was he who was an instrument in the hands of God in delivering the people of Limhi out of bondage.

9 Now, because Gideon withstood him with the words of God he was wroth with Gideon, and drew his sword and began to smite him. Now Gideon being stricken with many years, therefore he was not able to withstand his blows, therefore he was slain by the sword.

10 And the man who slew him was taken by the people of the church, and was brought before Alma, to be judged according to the crimes which he had committed.

11 And it came to pass that he stood before Alma and pled for himself with much boldness.

12 But Alma said unto him: Behold, this is the first time that priestcraft has been introduced among this people. And behold, thou art not only guilty of priestcraft, but hast endeavored to enforce it by the sword; and were priestcraft to be enforced among this people it would prove their entire destruction.

13 And thou hast shed the blood of a righteous man, yea, a man who has done much good among this people; and were we to spare thee his blood would come upon us for vengeance.

14 Therefore thou art condemned to die, according to the law which has been given us by Mosiah, our last king; and it has been acknowledged by this people; therefore this people must abide by the law.

15 And it came to pass that they took him; and his name was Nehor; and they carried him upon the top of the hill Manti, and there he was caused, or rather did acknowledge, between the heavens and the earth, that what he had taught to the people was contrary to the word of God; and there he suffered an ignominious death.

16 Nevertheless, this did not put an end to the spreading of priestcraft through the land; for there were many who loved the vain things of the world, and they went forth preaching false doctrines; and this they did for the sake of riches and honor.

17 Nevertheless, they durst not lie, if it were known, for fear of the law, for liars were punished; therefore they pretended to preach according to their belief; and now the law could have no power on any man for his belief.

18 And they durst not steal, for fear of the law, for such were punished; neither durst they rob, nor murder, for he that murdered was punished unto death.

19 But it came to pass that whosoever did not belong to the church of God began to persecute those that did belong to the church of God, and had taken upon them the name of Christ.

20 Yea, they did persecute them, and afflict them with all manner of words, and this because of their humility; because they were not proud in their own eyes, and because they did impart the word of God, one with another, without money and without price.

21 Now there was a strict law among the people of the church, that there should not any man, belonging to the church, arise and persecute those that did not belong to the church, and that there should be no persecution among themselves.

22 Nevertheless, there were many among them who began to be proud, and began to contend warmly with their adversaries, even unto blows; yea, they would smite one another with their fists.

23 Now this was in the second year of the reign of Alma, and it was a cause of much affliction to the church; yea, it was the cause of much trial with the church.

24 For the hearts of many were hardened, and their names were blotted out, that they were remembered no more among the people of God. And also many withdrew themselves from among them.

25 Now this was a great trial to those that did stand fast in the faith; nevertheless, they were steadfast and immovable in keeping the commandments of God, and they bore with patience the persecution which was heaped upon them.

26 And when the priests left their labor to impart the word of God unto the people, the people also left their labors to hear the word of God. And when the priest had imparted unto them the word of God they all returned again diligently unto their labors; and the priest, not esteeming himself above his hearers, for the preacher was no better than the hearer, neither was the teacher any better than the learner; and thus they were all equal, and they did all labor, every man according to his strength.

27 And they did impart of their substance, every man according to that which he had, to the poor, and the needy, and the sick, and the afflicted; and they did not wear costly apparel, yet they were neat and comely.

28 And thus they did establish the affairs of the church; and thus they began to have continual peace again, notwithstanding all their persecutions.

29 And now, because of the steadiness of the church they began to be exceedingly rich, having abundance of all things whatsoever they stood in need—an abundance of flocks and herds, and fatlings of every kind, and also abundance of grain, and of gold, and of silver, and of precious things, and abundance of silk and fine-twined linen, and all manner of good homely cloth.

30 And thus, in their prosperous circumstances, they did not send away any who were naked, or that were hungry, or that were athirst, or that were sick, or that had not been nourished; and they did not set their hearts upon riches; therefore they were liberal to all, both old and young, both bond and free, both male and female, whether out of the church or in the church, having no respect to persons as to those who stood in need.

31 And thus they did prosper and become far more wealthy than those who did not belong to their church.

32 For those who did not belong to their church did indulge themselves in sorceries, and in idolatry or idleness, and in babblings, and in envyings and strife; wearing costly apparel; being lifted up in the pride of their own eyes; persecuting, lying, thieving, robbing, committing whoredoms, and murdering, and all manner of wickedness; nevertheless, the law was put in force upon all those who did transgress it, inasmuch as it was possible.

33 And it came to pass that by thus exercising the law upon them, every man suffering according to that which he had done, they became more still, and durst not commit any wickedness if it were known; therefore, there was much peace among the people of Nephi until the fifth year of the reign of the judges.

——
The Articles of Faith
of The Church of Jesus Christ of Latter-day Saints
Chapter 1
1 We believe in God, the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost.

2 We believe that men will be punished for their own sins, and not for Adam’s transgression.

3 We believe that through the Atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the Gospel.

4 We believe that the first principles and ordinances of the Gospel are: first, Faith in the Lord Jesus Christ; second, Repentance; third, Baptism by immersion for the remission of sins; fourth, Laying on of hands for the gift of the Holy Ghost.

5 We believe that a man must be called of God, by prophecy, and by the laying on of hands by those who are in authority, to preach the Gospel and administer in the ordinances thereof.

6 We believe in the same organization that existed in the Primitive Church, namely, apostles, prophets, pastors, teachers, evangelists, and so forth.

7 We believe in the gift of tongues, prophecy, revelation, visions, healing, interpretation of tongues, and so forth.

8 We believe the Bible to be the word of God as far as it is translated correctly; we also believe the Book of Mormon to be the word of God.

9 We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the Kingdom of God.

10 We believe in the literal gathering of Israel and in the restoration of the Ten Tribes; that Zion (the New Jerusalem) will be built upon the American continent; that Christ will reign personally upon the earth; and, that the earth will be renewed and receive its paradisiacal glory.

11 We claim the privilege of worshiping Almighty God according to the dictates of our own conscience, and allow all men the same privilege, let them worship how, where, or what they may.

12 We believe in being subject to kings, presidents, rulers, and magistrates, in obeying, honoring, and sustaining the law.

13 We believe in being honest, true, chaste, benevolent, virtuous, and in doing good to all men; indeed, we may say that we follow the admonition of Paul—We believe all things, we hope all things, we have endured many things, and hope to be able to endure all things. If there is anything virtuous, lovely, or of good report or praiseworthy, we seek after these things.
Joseph Smith.

————-

EVERY 100 PERCENT FULL MOON GETS: All the Twenty-eight Chapters of the Lotus Sutra Are Nam-myoho-renge-kyo

[Speaking of the sutra as a whole]

Words and Phrases, volume ten, says, “The sutra as a whole is summed up in these four phrases.1 These four represent the essence of the sutra. The Buddha hands it on to others.”

The Record of the Orally Transmitted Teachings says: “The sutra as a whole” refers to the twenty-eight chapters of the Lotus Sutra, the essential teaching and the theoretical teaching. “These four phrases” refers to the four principles of name, function, essence, and quality. “The essence of the sutra” refers to the five characters of the daimoku. “Hand it on to others” means handing it on to Bodhisattva Superior Practices. “It” refers to Myoho-renge-kyo.
This passage of the commentary is perfectly clear. Now when Nichiren and his followers propagate Nam-myoho-renge-kyo, this is the principle of essence or heart. The twenty-eight chapters of the Lotus Sutra are the principle of function. The recitation of [any of] the twenty-eight chapters is a supplementary practice, while p.222the recitation of the daimoku is the main practice. The supplementary practice is included within the main practice.
Regarding the Immeasurable Meanings Sutra

The Record of the Orally Transmitted Teachings says: The Immeasurable Meanings Sutra serves as an introduction to the Wonderful Law. Therefore all the Ten Worlds may be regarded as an introduction to Myoho-renge-kyo.

[The Lotus Sutra]

1. Introduction

The Record of the Orally Transmitted Teachings says: If one gives careful consideration to the four opening characters of the chapter that represent “This is what I heard,” then one can easily understand all the immeasurable meanings of the entire sutra. What is “heard” is the wonderful truth of the mutual possession of the Ten Worlds and of the inclusion of the three thousand realms [in a single moment of life]. Because that which is heard is Myoho-renge, it means that in the Dharma-realm of the Wonderful Law the Ten Worlds are mutually possessed, and that the three thousand realms are clean and pure.
The four characters permeate the entire sutra from beginning to end. The meaning behind each and every word and phrase of the twenty-eight chapters of the sutra refers to the hearing of this doctrine as it applies to one’s own self, and this is summed up in the words “This is what I heard.”
This thing that is heard is Nam-myoho-renge-kyo. Therefore the sutra says that all achieve the Buddha way (chapter one). The two words “all achieve” refer to all the Ten Worlds and three thousand realms, because “all achieve” means that all beings attain [the Buddha way through] the Wonderful Law. Again, the word “Buddha” refers to the single mind of the individual, to the various minds of the Ten Worlds and three thousand realms. The word “way” indicates something that allows one to pass through, and p.223hence it refers to the [Buddha] way that these various minds of the Ten Worlds pass through. When this happens, then the state characterized as “all achieve the Buddha way” is manifested. The Law underlying the words “all achieve the Buddha way” is Nam-myoho-renge-kyo.

2. Expedient Means

The Record of the Orally Transmitted Teachings says: This chapter describes the ten factors of life. The ten factors are the Ten Worlds. This Expedient Means refers to the Ten Worlds and three thousand realms manifested by all phenomena. Since all of these have already been preceded by the words Myoho-renge-kyo in the title of the chapter, it is stated that “in the Buddha lands of the ten directions / there is only the Law of the one vehicle” (chapter two).
This is the Expedient Means of the Wonderful Law (myōhō), the Expedient Means of the [truth of the] lotus (renge), and therefore it is termed “secret and wonderful,” “clean and pure.”
The five characters of Myoho-renge-kyo represent the ninth consciousness, while the Expedient Means represents the levels from the eighth to the first five consciousnesses. The ninth consciousness is the realm of enlightenment, while the levels from the eighth to the first five consciousnesses are the realm of delusion. Since the chapter is entitled Myoho-renge-kyo Hōben-bon, “The Lotus Sutra of the Wonderful Law, Expedient Means Chapter,” this indicates that delusion and enlightenment are not two different things. This means that of all the myriad phenomena and the three thousand realms, there are none that are not part of the Expedient Means of Myoho-renge-kyo.
“Chapter” indicates teachings that are alike (dō) in doctrinal content (girui). The word gi (content) here indicates the three thousand realms, rui (categories or likeness) indicates the mutual possession of the Ten Worlds, and dō indicates a single moment of life. Therefore the word “chapter” here indicates the principle of three thousand realms in a single moment of life. This truth of p.224three thousand realms in a single moment of life represents the point upon which the three [groups of] Buddhas, Shakyamuni, Many Treasures, and the Buddhas of the ten directions that are emanations of Shakyamuni, are all in agreement. Hence each chapter of the sutra has this word “chapter” in its title.
The moment one has the single mind [a single moment] of faith in Nam-myoho-renge-kyo, one becomes endowed with the three thousand realms, and thus one has heard the message of this chapter.

3. Simile and Parable

The Record of the Orally Transmitted Teachings says: In this chapter the carts drawn by big white oxen are used to illustrate that “ignorance or illusions are in themselves the Dharma nature [or enlightenment to the essential nature of phenomena]” (Great Concentration and Insight, volume five), the principle that enlightenment and darkness are a single entity. That is, because these carts come bearing the one vehicle of the endowment of the three thousand realms, enlightenment and darkness are seen to constitute a single entity, and this principle of the endowment of the three thousand realms is made manifest.
The term “one vehicle” indicates that although this principle applies to everything in the entire Dharma-realm, it is a single Law. This “one vehicle” is the one vehicle endowed with all vehicles or doctrines. It is the one Law endowed with all phenomena. Therefore there is one white ox to each cart.
Again, although there is only one white ox to each cart, there are a countless number of white oxen, because the true nature of every living being is this cart drawn by a big white ox. Hence we may say that these big white ox carts of the Wonderful Law are vehicles for all the living beings of the Ten Worlds and three thousand realms that are entities of the Wonderful Law. Because they are big white ox carts of renge, the lotus, all the living beings of the Ten Worlds and three thousand realms are lotuses, and hence p.225are clean and pure. The reality of the Law, Nam-myoho-renge-kyo, is just such a thing as this.

4. Belief and Understanding

The Record of the Orally Transmitted Teachings says: This “belief and understanding” is not limited to the belief and understanding of the four great voice-hearer disciples of intermediate capacity. It is the belief and understanding of the Wonderful Law, and therefore it is the belief and understanding of all the Ten Worlds and three thousand realms. It is the belief and understanding of renge, the lotus, and therefore it is the belief and understanding of all the Ten Worlds and three thousand realms that is clean and pure.
The entity or object of this belief and understanding is Nam-myoho-renge-kyo.

5. The Parable of the Medicinal Herbs

The Record of the Orally Transmitted Teachings says: The poisonous herbs of the Ten Worlds and three thousand realms are the medicinal herbs of the Wonderful Law. Because these are also the medicinal herbs of renge, or the lotus, they have always been clean and pure. And being clean and pure, they are the Buddha. This teaching preached by the Buddha is Nam-myoho-renge-kyo.
For this reason, in this chapter the word shu, “seed” or “species” in the passage “because only the Thus Come One understands the species, the form, the substance, the nature of these living beings,” embodies two revelations, those of shuruishu, or “seeds of similar species,” and sōtaishu, or “seeds of their opposites.” The term “seeds of their opposites” means that the three poisons of greed, anger, and foolishness are none other than the three virtues of the Dharma body, wisdom, and emancipation. In the term shuruishu, or “seeds of similar species,” the first shu, or “seeds,” refers to the Ten Worlds and three thousand realms. The word rui, or “similar,” refers to the mutual possession p.226of the Ten Worlds. And the second shu refers to Nam-myoho-renge-kyo. This is the makeup of the term shuruishu. The various plants and trees of the Ten Worlds and three thousand realms are of many individual kinds, but in the end they are all simply this one seed or species of Nam-myoho-renge-kyo. The poison of the poisonous herbs ceases to exist. These plants and trees are clean and pure, and hence they are called medicinal herbs.

6. Bestowal of Prophecy

The Record of the Orally Transmitted Teachings says: The words spoken by each individual entity in the Ten Worlds are a bestowal of prophecy of Myoho-renge-kyo, and therefore these bestowals of prophecy are clean and pure. And because they are clean and pure bestowals of prophecy, all the beings of the Ten Worlds are the Buddha endowed with the Ten Worlds and three thousand realms. Thus it is that the Buddha makes Nam-myoho-renge-kyo his bestowal of prophecy.

7. The Parable of the Phantom City

The Record of the Orally Transmitted Teachings says: Because this is the phantom city of the Wonderful Law, it represents the fact that the Ten Worlds are all at the same time impermanent. Because it is the phantom city of renge, the lotus, it represents the fact that the Ten Worlds and three thousand realms open up and fall like blossoms.
But both impermanence and the quality of being eternal and immutable characterize the complete reality of Myoho-renge-kyo. The phantom city and “the place where the treasure is” (chapter seven) represent the fact that birth and death are inherent in life itself. The entity of which birth and death are an innate part is Nam-myoho-renge-kyo. Thus a commentary [Great Concentration and Insight, volume five] says, “Arising is the arising of the Dharma nature, and extinction is the extinction of that nature.”

p.2278. Prophecy of Enlightenment for Five Hundred Disciples

The Record of the Orally Transmitted Teachings says: In this chapter it is clearly stated that five hundred disciples are given a prophecy that they will attain Buddhahood. Since these five hundred are disciples of the Wonderful Law, however, it means that all the living beings of the Ten Worlds and three thousand realms are included among these five hundred disciples. And since they are disciples of renge, the lotus, it likewise means that they are clean and pure.
In effect, it is stating that, among all the beings of the Ten Worlds and three thousand realms, there are none who are not disciples of Nam-myoho-renge-kyo. This is the “prophecy of enlightenment” given by this sutra.

9. Prophecies Conferred on Learners and Adepts

The Record of the Orally Transmitted Teachings says: In this chapter the various sages, both learners and adepts who have nothing more to learn, come forward and are given prophecies that they will attain Buddhahood. Since they are learners and adepts who have already received the Wonderful Law, they are learners and adepts embodying the mutual possession of the Ten Worlds and endowed with the three thousand realms. And because they are learners and adepts of the Wonderful Law, they understand that in these Ten Worlds that are beyond comprehension earthly desires have not yet come to an end. And since they are learners and adepts of renge, the lotus, they understand that the Ten Worlds and the three thousand realms are clean and pure and open up and fall like blossoms.
Who then are these learners and adepts? The learners are hō, or the Law, and the adepts are myō, or wonderful. This is Nam-myoho-renge-kyo.

p.22810. The Teacher of the Law

The Record of the Orally Transmitted Teachings says: This teacher of the Law is a teacher of the Wonderful Law, and therefore all the [beings of the] Ten Worlds are teachers of the Law who accept and uphold a single phrase and verse of the Wonderful Law. He is a teacher of the Law of renge, the lotus, and therefore all the [beings of the] Ten Worlds and three thousand realms are teachers of the Law who are clean and pure.
The physical forms of the living beings of the Ten Worlds are the persons who uphold the Law. And the nature of the mind of the Ten Worlds is the Law that is upheld. Consequently, both bodies and minds together act as teachers of the Law, manifesting themselves in practicing for one’s own sake and in converting others. This is because they are teachers of the Law of Nam-myoho-renge-kyo.

11. The Emergence of the Treasure Tower

The Record of the Orally Transmitted Teachings says: This treasure tower “came forth and appeared” from a world called Treasure Purity. As for the Buddha of this Treasure Purity World, we may for the moment set aside the meaning he has in terms of the sutra teaching itself; but when viewed in terms of the meditation conducive to the achievement of the way, the Treasure Purity World represents the womb of the mother. Thus, the fathers and mothers are the carpenters, as it were, who construct the treasure tower. And the treasures tower are the five bodily sections and the five elements that make up ourselves. Therefore the wombs in which these bodies are formed are called the Treasure Purity World, and the process of emerging from this wombs is called “coming forth and appearing” (chapter eleven).
Such coming forth and appearing of living beings as a whole takes place when they emerge from the element of earth. Therefore the sutra speaks of the treasure tower as “rising up out of the earth” (ibid.). The Treasure Purity World is a world of the p.229Wonderful Law, and therefore the wombs of the living beings of the Ten Worlds are all these Treasure Purity worlds. And the Treasure Purity World is a world of renge, the lotus, and therefore the wombs of the beings of the Ten Worlds are all worlds that are clean and pure and free of defilement.
Because their earth is that of the Wonderful Law, it pervades all the Ten Worlds. And because it is the earth of renge, the lotus, it is clean and pure earth. Because our bodies come forth from the Treasure Purity worlds of the Wonderful Law, they are treasure towers that are clean and pure. And because this is the coming forth of Myoho-renge, the Wonderful Law of the Lotus, the birth canals from which the beings of the Ten Worlds are born have always been these treasure towers that are clean and pure.
These are the stupas of the Dharma-realm, and hence all beings in the Dharma-realm of the Ten Worlds are such stupas. The two Buddhas seated in the treasure tower are the Buddhas of the Wonderful Law, and hence represent the fact that all within the Ten Worlds and three thousand realms are Buddhas who possess the two principles of reality and wisdom. Since the two Buddhas are seated side by side on the single seat of the Wonderful Law, this symbolizes the fact that the nature of the minds of all beings in the three thousand realms has a seat for these two venerable Buddhas. The fact that these two Buddhas of Myoho-renge occupy a single seat is representative of their wondrous nature, and of their cleanness and purity.
Because ken, “to emerge” or “to be seen,” [of the Japanese chapter title Ken-hōtō] is that of Myoho-renge, the living beings of the Ten Worlds, the various different species of the three thousand realms, all see the stupas in their own bodily forms. Although the Ten Worlds differ from one another, when one looks at one’s own body, one can see that that body is a stupa endowed with the three thousand realms. And when one looks at one’s mind, one can see that it is a Buddha endowed with the three thousand realms.
As to the “emanation bodies” [mentioned in this chapter], the term means a body that emanates from the father and mother. p.230While one is in a state of delusion, it is a body that undergoes rebirth in various different realms. But when one gains enlightenment, it is a body that enjoys the fruit of attainment. To understand how such “emanation bodies” [that enjoy the fruit of attainment] can come about, one should understand that they originate in the realm of hell [or any of the other realms that make up the Ten Worlds].
Thus we see that these treasure towers are nothing other than the five characters Myoho-renge-kyo. If we examine the nature of Myoho-renge-kyo, we see that the treasure towers are none other than all living beings, and all living beings are none other than the complete entities of Nam-myoho-renge-kyo.

12. Devadatta

The Record of the Orally Transmitted Teachings says: This chapter deals with the achievement of Buddhahood by Devadatta, a former teacher of Shakyamuni Buddha, and the achievement of Buddhahood by the dragon king’s daughter, who was taught and converted by Manjushrī. And since these are the Devadatta and dragon king’s daughter of Myoho-renge-kyo, it means that all living beings in the Ten Worlds and three thousand realms are likewise Devadattas and dragon king’s daughters. Those living beings of the Dharma-realm who are contrary or hostile in nature are Devadattas, and those of the Dharma-realm who are marked by greed, anger, and foolishness are all dragon king’s daughters.
In the case of Devadatta, the offense of hostility was an acquired quality, whereas in the case of all living beings as a whole the offense of hostility is an essential or intrinsic quality. Similarly, living beings as a whole have the attainment of Buddhahood of Heavenly King Thus Come One as an intrinsic quality, while Devadatta has the attainment of Buddhahood of Heavenly King Thus Come One as an acquired quality.
Likewise, the dragon king’s daughter is the dragon king’s daughter as an acquired quality, while all living beings are the dragon king’s daughter as an essential or intrinsic quality.
p.231In effect, then, both Shakyamuni Buddha and Manjushrī, Devadatta and the dragon king’s daughter, are all efficacies of the single seed of Myoho-renge-kyo, and hence all originally have attained Buddhahood. Therefore, when one chants Nam-myoho-renge-kyo, all the living beings in the Ten Worlds simultaneously attain Buddhahood. This is called the Devadatta of Myoho-renge-kyo.
Because the living beings in the Ten Worlds and three thousand realms are the dragon king’s daughter, there is no place that is not the “Spotless World” (chapter twelve). The dragon king’s daughter in her own body has originally attained Buddhahood and is the entity of Nam-myoho-renge-kyo.

13. Encouraging Devotion

The Record of the Orally Transmitted Teachings says: In this chapter, when Shakyamuni’s aunt, Mahāprajāpatī, and Yashodharā are given a prophecy that they will attain Buddhahood, this is a prophecy that all living beings of the Ten Worlds will simultaneously attain Buddhahood. This is because Shakyamuni’s aunt is the aunt of the Wonderful Law, and Yashodharā is the Yashodharā of the Wonderful Law.
The nature of the minds of the living beings of the Ten Worlds is the essence of the sutra that is to be accepted and upheld. This is the transmission of the sutra that is expressed in this, the “Encouraging Devotion” chapter. That is, one is being encouraged to pay devotion to the sutra that upholds the nature of the mind, and to devote oneself to practicing for one’s own sake and converting others.
Shakyamuni’s aunt and Yashodharā represent the attainment of Buddhahood by women. And the reference to the twenty thousand bodhisattvas at the beginning of the chapter refers to the transmission carried out by men. This passage, then, is indicating that yin and yang, female and male, are a single entity, the entity of Nam-myoho-renge-kyo.

p.23214. Peaceful Practices

The Record of the Orally Transmitted Teachings says: Since these are peaceful practices of the Wonderful Law, the actions of those in the Ten Worlds and three thousand realms are all peaceful practices. They are “the entity [inherently endowed with boundless benefits] that is freely received and used,” or the Buddha bodies of limitless joy.
The actions of the body, the mouth, the mind, and the vows are all peaceful practices. And since they are peaceful practices of renge, the lotus, the actions of those in the three thousand realms and the Ten Worlds are religious practices that are clean and pure.
Since they are “the true aspect of all phenomena” (chapter two, Expedient Means), there are none that are not peaceful practices. The meaning of the essential teaching is that the bodies and minds of the beings of the Ten Worlds have always been carrying out the true peaceful practices. The essence of these peaceful practices is this Nam-myoho-renge-kyo that was transmitted to the bodhisattva Superior Practices. With these peaceful practices, let us proceed to the Pure Land of Holly Eagle Peak with ease.

15. Emerging from the Earth

The Record of the Orally Transmitted Teachings says: This chapter follows the transmission section of the theoretical teaching and constitutes the preparation section of the revelation of the essential teaching. Therefore, in order first of all to reveal the identity of the Buddha of the original state who is eternally endowed with the three bodies, the Buddha summons forth the disciples of the essential teaching whom Shakyamuni taught in his original state, the bodhisattvas who exist in [the inner life of] Shakyamuni Buddha himself.
These bodhisattvas emerge from the earth of the Wonderful Law, which is hence the great earth of the Ten Worlds. They emerge and come forth from the Wonderful Law, and hence the beings of the Ten Worlds all emerge in this fashion. These living p.233beings of the Ten Worlds are bodhisattvas of the Wonderful Law, and hence all are great beings endowed with profound pity and compassion who benefit all sentient beings in great abundance.
They come forth from the great earth of renge, the lotus, and hence both the great earth of the Ten Worlds and the bodhisattvas who emerge from it have from the beginning always been clean and pure.
In effect, then, when one reaches a state of enlightenment, one can see that this “[emerging] from the earth” is a process by which the great seeds [of Buddhahood] of the living beings of the Ten Worlds are born. And “emerging” is the appearance of these living beings of the Ten Worlds as they come forth from the womb.
These bodhisattvas embody the pity and compassion that are inherently a part of all living beings of the Ten Worlds. And because the original Law of Myoho-renge-kyo is being transferred to these bodhisattvas, they emerge from the earth in this fashion. Nichiren and his followers, who chant Nam-myoho-renge-kyo, are just such bodhisattvas who emerge from the earth. One should not seek for such bodhisattvas anywhere else.

16. The Life Span of the Thus Come One

The Record of the Orally Transmitted Teachings says: “The Life Span of the Thus Come One” chapter deals with the original life of the living beings of the Ten Worlds. This chapter is called the hommon, or essential teaching, because it is the gateway (mon), or teaching, by which one enters into what is essential or original (hon). The flesh-and-blood bodies and the minds of ordinary beings are described in this chapter as essentially or inherently eternal, and therefore this is called the essential teaching.
The part of the sutra before this important point is revealed is called an acquired enlightenment2 and represents the theoretical p.234teaching. But when one comes to understand this point, this is called original enlightenment, and this represents the essential teaching.
Nam-myoho-renge-kyo is the place where all living beings originally dwell. Therefore the sutra says, “. . . since I in fact attained Buddhahood” (chapter sixteen).3

17. Distinctions in Benefits

The Record of the Orally Transmitted Teachings says: Regarding this chapter, in the preceding chapter those in the assembly were informed about the life span of the Thus Come One who is originally and eternally endowed with the three bodies, and therefore in this chapter they learn to believe in and understand this Buddha who is eternally endowed with the three bodies. That is, the chapter concerns the distinctions in the benefits that come to one through such belief and understanding.
As to the benefits, the distinction is here made clear that earthly desires associated with the three poisons of greed, anger, and foolishness that are a part of each and every one of the living beings of the Ten Worlds will now, just as they are, become the benefits of the Wonderful Law. These benefits are none other than Nam-myoho-renge-kyo that exists in our original existences.

18. The Benefits of Responding with Joy

The Record of the Orally Transmitted Teachings says: This chapter describes how one responds with joy to the benefits of the Wonderful Law. In its description of the continual propagation to the fiftieth person, the numeral 5 in the number 50 (5 multiplied by 10)4 represents the five characters of the Wonderful Law, p.235while the numerical 10 represents the living beings of the Ten Worlds. The words “continual propagation” stand for the principle of three thousand realms in a single moment of life.
When one speaks in terms of the doctrinal studies of the sutra, this chapter estimates the amount of benefit received by the fiftieth person who responds with joy to the teachings. The fifty persons involved stand for all living beings. It is the fifty persons of the Wonderful Law, since we are speaking here of the continual propagation of Myoho-renge-kyo. In other words, this is the continual propagation of Nam-myoho-renge-kyo.

19. Benefits of the Teacher of the Law

The Record of the Orally Transmitted Teachings says: The Thus Come One eternally endowed with the three bodies, his life span, the distinctions of benefits, the benefits of responding with joy—all these are matters that pertain to one’s own person. Hence the six sense organs that one received at the time of birth from one’s father and mother are all clean and pure and operate freely and without obstruction.
They are the six sense organs of the Wonderful Law, and therefore the six sense organs of all the beings in the Ten Worlds and three thousand realms are clean and pure. They are the six sense organs that belong to renge, the lotus, and therefore they are in no way defiled. When by means of these six sense organs one sees, hears, realizes, and understands Nam-myoho-renge-kyo, then one will know that these six sense organs have always existed and have from the beginning been clean and pure.

20. The Bodhisattva Never Disparaging

The Record of the Orally Transmitted Teachings says: The practice of bowing and paying obeisance to others carried out by this bodhisattva is a matter that concerns all living beings, for it is a bowing and paying obeisance carried out between one and others to the single moment of life [encompassing the three thousand p.236realms] that they all share. It is a bowing and obeisance to the fact that one’s body, the legacy of one’s father and mother that is subject to the various bonds, is Myoho-renge-kyo.
Since the Buddha nature and the Buddha body are both none other than the bodies and minds that constitute living beings, one proceeds immediately to carry out the practice of bowing and paying obeisance to them. Hence the four-character pronouncement that “you are all certain to attain Buddhahood” (chapter twenty) is something that springs from the seed of Nam-myoho-renge-kyo.

21. Supernatural Powers of the Thus Come One

The Record of the Orally Transmitted Teachings says: In this chapter the Buddha displays the ten types of supernatural powers and transfers the five characters of Myoho-renge-kyo to the bodhisattva Superior Practices. These supernatural powers belong to the living beings of the Ten Worlds and three thousand realms.
Ordinary beings represent the entities of the supernatural powers, while the Buddhas of the three existences represent the function of the supernatural powers. The word “supernatural” refers to the element of the mind, while the word “powers” refers to the element of the body.
Again, “powers” stands for the Law, while “supernatural” stands for wonderful. And because these are the supernatural powers of the Wonderful Law, it means that they are the supernatural powers of all of the Ten Worlds. And because they are the supernatural powers of renge, the lotus, it means that the supernatural powers of the Ten Worlds are clean and pure.
We may say, then, that the supernatural powers of the Buddhas of the three existences are displayed to the full in this chapter. And the true reason why Shakyamuni Buddha manifested his supernatural powers by appearing in the world is likewise embodied in the supernatural powers of this chapter.
This is the supernatural power of Myoho-renge-kyo. The Buddhas have no supernatural power other than that described as the p.237power to lead all beings of the Ten Worlds to Buddhahood. There are none among the various teachings of the Buddhas that do not pertain to this supernatural power.

22. Entrustment

The Record of the Orally Transmitted Teachings says: This chapter describes how the Buddha patted the heads of the bodhisattvas and transmitted the teachings to them, insuring that this Wonderful Law would remain in the world after he had passed into extinction.
And since this represents the transmission [ceremony] of the Wonderful Law, all the living beings of the Ten Worlds and three thousand realms are bodhisattvas to whom this transmission is made.
Again, the fact that he patted the heads of the bodhisattvas three times indicates that he is using his hand, which is an implement of conversion symbolic of threefold contemplation in a single mind and the three bodies of the Buddha, to bestow the bright jewel upon the heads of those who are converted.
Speaking in broad terms, this bright jewel bestowed on the heads of the bodhisattvas is enlightenment and understanding. More specifically, the bright jewel bestowed on the heads of the bodhisattvas is none other than Nam-myoho-renge-kyo.

23. Former Affairs of the Bodhisattva Medicine King

The Record of the Orally Transmitted Teachings says: This chapter describes how the bodhisattva Medicine King will propagate the Lotus Sutra in the period after the Buddha has entered extinction. In the phrase “burning his body” and “burning his arms” used in the chapter, in effect, the word “burn” means to glow or shine. “Glow” here has the meaning of wisdom. Wisdom is able to burn away the body of earthly desires and the arms of the sufferings of birth and death.
The Great Teacher T’ien-t’ai in his original state is the p.238bodhisattva Medicine King, and when he appears as an able expounder of the Law, he is Shakyamuni. And in his aspect as one who can do away with the grave ills of living beings, he is the bodhisattva Medicine King or the Thus Come One Medicine Master [the Buddha of Healing].
Again, in his aspect as one who benefits others, he is Medicine King, while in his aspect as one who attains enlightenment, he is Medicine Master. When these figures Medicine King and Medicine Master appeared in the world, they were the Great Teacher T’ien-t’ai. As Medicine King he propagated the Lotus Sutra in the period after the Buddha’s extinction, and as Medicine Master he brought benefit to living beings for a period in the Middle Day of the Law. When the time was appropriate, they appeared in bodily form, and in accordance with their names they showed their meaning. This is what the Buddha [Shakyamuni] expounded.
Bodhisattva Medicine King propagated the doctrine of three thousand realms in a single moment of life in Great Concentration and Insight. And this doctrine of three thousand realms in a single moment of life is none other than Nam-myoho-renge-kyo.

24. The Bodhisattva Wonderful Sound

The Record of the Orally Transmitted Teachings says: This bodhisattva Wonderful Sound is a bodhisattva who propagates the Lotus Sutra. Therefore he manifests thirty-four different forms, illustrating the principle of the mutual possession of the Ten Worlds and preaching the Law so as to bring benefits to others.
Further, because he represents the wonderful sound of the Wonderful Law, all the sounds of the Ten Worlds are wonderful sounds. The Ten Worlds are all wonderful sounds of the thirty-four bodily forms manifested by this bodhisattva. And because these are the wonderful sounds of renge, the lotus, it means that the sounds of the Ten Worlds and three thousand realms are all undefiled, clean and pure.
It is customary to say that the Great Teacher Jikaku was a reincarnation of the bodhisattva Wonderful Sound. According to this p.239view, when he received the teachings in T’ang dynasty China, he learned the technique for prolonging the voice when chanting so as to produce wonderful sounds and transmitted this technique to Japan. Why, then, did he slander the Lotus Sutra by declaring that it is inferior to the Mahāvairochana and other sutras?
In fact, the sounds of the Dharma-realm are all of them none other than the sound of Nam-myoho-renge-kyo.

25. The Universal Gateway of the Bodhisattva Perceiver of the World’s Sounds

The Record of the Orally Transmitted Teachings says: This chapter is one of profound secrecy. It is a chapter that deals with the averting of disaster and prolonging of one’s life span. It is called the king among pivotal sutras. For this reason, it is customary to assert with regard to this chapter that through it one may carry on the teachings of the highest stage of enlightenment.
The Great Teacher T’ien-t’ai, in addition to his three major works, also produced The Profound Meaning of the “Perceiver of the World’s Sounds Chapter”, and the Great Teacher Chang-an likewise wrote a commentary in two volumes on the same chapter. It is indeed a chapter of great secrecy.
Just as the words gen and moku are two different names for the same thing, the eye, so the words the “Perceiver of the World’s Sounds” chapter (also known as the Perceiver of the World’s Sounds Sutra) and the Lotus Sutra are two names for the same thing. That is to say, the eye of the “Perceiver of the World’s Sounds” chapter represents the essence of the Lotus Sutra. The essence is Nam-myoho-renge-kyo.

26. Dhāranī

The Record of the Orally Transmitted Teachings says: In this chapter the two sages, the bodhisattvas Medicine King and Brave Donor; the two heavenly kings Vaishravana and Upholder of the Nation; and the ten demon daughters pronounce dhāranīs and say p.240that they will shield and guard those who uphold the Lotus Sutra. In effect, we may say that since these “true words,” or mantras, are dhāranīs of the Wonderful Law, then the words and utterances of the beings of the Ten Worlds are all dhāranīs. Thus the Great Teacher Dengyō stated, “These true words of the Wonderful Law are not revealed in any of the other sutras, and the constant protection afforded by Bodhisattva Universal Worthy is not described in any of the other sutras” [The Outstanding Principles of the Lotus Sutra].
The dhāranīs represent a function or activity of Nam-myoho-renge-kyo. And in the five characters of Myoho-renge-kyo, the utterance of the dhāranī originates in the first character, myō, or wonderful.

27. Former Affairs of King Wonderful Adornment

The Record of the Orally Transmitted Teachings says: In this chapter the two sons, through their teaching and converting, are able to persuade their father, King Wonderful Adornment, to abandon his false views, to adopt and hold on to correct views, and thus to become a Buddha named Sal Tree King.
The title Sal Tree King derives from Sanskrit and here indicates a brightly burning light. It means that all living beings are every one of them beings who are born and come forth from this brightly burning light. Therefore it is the father of all the beings of the Ten Worlds.
In terms of the meaning of the Lotus Sutra, this brightly burning light represents the wisdom of the Buddha of limitless joy. This is what the sutra refers to when it says, “A fire suddenly broke out on all sides, spreading through the rooms of the house” (chapter three, Simile and Parable). When the fire of a single mind of earthly desires breaks out, it burns the house in which delusion and enlightenment are viewed as nondual. This results in what is known as a false or mistaken view. But then the wisdom of Nam-myoho-renge-kyo illuminates the situation, revealing that this p.241false view is a false view that is none other than a correct view.
The six paths, or six lower realms of existence, are the father, while the four noble states are the sons. The four noble states represent correct views, while the six paths represent false views. Therefore this means that the living beings of the six paths are all our fathers and mothers.

28. Encouragement of the Bodhisattva Universal Worthy

The Record of the Orally Transmitted Teachings says: This chapter is a restatement of the Lotus Sutra. The profound principles expounded in both the essential and the theoretical teachings reach their highest point in this chapter. The Great Teacher Jikaku comments that in this chapter “the living beings of the Ten Worlds set their minds on enlightenment and carry out the practices.”
Generally speaking, the “Introduction” chapter (chapter one) and this chapter represent the two phenomena of birth and death. The “Introduction” chapter stands for the births of all of us who are living beings, while this chapter stands for the deaths of all living beings. And birth and death in a single moment of life is called Myoho-renge-kyo. Within each individual chapter, moreover, the title of the chapter represents the phase of birth, while the conclusion of the chapter represents the phase of death.
Thus the Lotus Sutra represents the continuing cycle of birth and death, birth and death. Because there is birth, the sutra begins with the words nyo ze gamon, “This is what I heard” (chapter one). The first word nyo has the meaning of birth. And because there is death, the sutra concludes with the words sarai ni ko, “they bowed in obeisance and departed” (chapter twenty-eight). The last word ko, or “departed,” has the meaning of death.5 And the word sarai, or “bowed in obeisance,” represents the actions of us living beings in the interval between birth and death. These p.242actions are actions of Myoho-renge-kyo. The word rai, or “obeisance,” means that which is not disordered. The Dharma-realm is the Wonderful Law, and hence it is not disordered.
The Great Teacher T’ien-t’ai states in [The Profound Meaning of the Lotus Sutra, volume one], “The character tai, body or substance, can be glossed as rai, a bow or obeisance. To do obeisance is to act in accordance with the law. That is, each person treats his or her parents as parents, and each person treats his or her children as children. . . . And the substance of the Law in the practice of Buddhism is the same as this.”
In this quotation the word tai, or substance, refers to Myoho-renge-kyo. Thus the Great Teacher T’ien-t’ai commented on the profound meaning of the word tai, or substance. Tai also refers to the different entities that make up the Ten Worlds [but that are in effect the entities of Myoho-renge-kyo]. This is the substance of the Lotus Sutra and he explains that “one bows in obeisance [to this substance] and departs [for the true aspect of reality].”
Of the thousand grasses and ten thousand trees that make up the Dharma-realm, the realm of hell dwellers, the realm of hungry spirits, or any of the other realms of the Ten Worlds, there is none that does not do obeisance to the true aspect of all phenomena. This is symbolized in the bodhisattva Universal Worthy. The word Universal refers to the Dharma-realm, while the word Worthy refers to the fact that all “bow in obeisance and depart.” This is none other than Myoho-renge-kyo.
Hence it is that each chapter of the sutra begins with the five characters Myoho-renge-kyo in the title, and the sutra concludes with these five characters. And the beginning, the end, and what comes in between are all the seven characters of Nam-myoho-renge-kyo.
The essential Law that is to be propagated in the Latter Day of the Law is contained in the above paragraph. Anyone who fails to understand this fact and tries to propagate Buddhism in the Latter Day while leaving out this essential Law will not only be found wanting, but will in addition be going against the true intention of p.243Nichiren. Nichiren’s disciples and lay followers will not benefit by having any special talent or understanding other than this.
The Great Teacher Miao-lo in his commentary [On “The Words and Phrases,” volume nine] says, “The children propagate the Law of the father, and this benefits the world.” The children are the Bodhisattvas of the Earth, the father is Shakyamuni Buddha, and the world is the country of Japan. To benefit here means to lead others to the attainment of Buddhahood. And the Law is Nam-myoho-renge-kyo.
Or again, we may look at it like this: the father is Nichiren, the children are Nichiren’s disciples and lay followers, and the world is the country of Japan. To benefit means to lead others to accept and uphold [the Law] and to attain Buddhahood. And the Law is the daimoku that is transmitted by Bodhisattva Superior Practices.

The Record of the Orally Transmitted Teachings, Part Two, ends here.

The first day of the first month of the first year of the Kōan era, cyclical sign tsuchinoe-tora

Recorded by Nikkō
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Notes

1. “These four phrases” refers to the following four phrases in the passage from chapter twenty-one, “Supernatural Powers,” which reads, “To put it briefly, [1] all the doctrines possessed by the Thus Come One [the principle of name], [2] all the freely exercised supernatural powers of the Thus Come One [the principle of function], [3] the storehouse of all the secret essentials of the Thus Come One [the principle of essence], [4]) all the most profound matters of the Thus Come One [the principle of quality]—all these are proclaimed, revealed, and clearly expounded in this sutra.”
2. According to the doctrine of original enlightenment, enlightenment is not something that one acquires for the first time through religious practice, but something that is inherent in one’s original state of life. From this viewpoint, “acquired enlightenment” falls into the category of the theoretical teaching, and original enlightenment into that of the essential teaching. In the theoretical teaching, as in the provisional teachings, it is said that Shakyamuni first attained enlightenment in India.
3. As for the meaning of the phrase “since I in fact attained Buddhahood,” see pages 125–126, chapter sixteen, point three.
4. The number 50 reads gojū (five-ten) in Japanese. In the text this is shown as 5 x 10.
5. See page 192, chapter twenty-eight, point six.

–EVERY NEW MOON GETS THE OTHER SEPARATE TRANSMISSION IN THE OTT.

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