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NS 1.27.7.3

12 January 2015

<< Monday January 12, 2015 >> NS1.27.7.3 << Kin: 179 >>
BLUE PLANETARY STORM
Tone: 10 Planetary
Produce * Manifestation * Perfect
Tribe: 19 Storm
Catalyze * Energy * Self-Generation
Affirmation for: Blue Planetary Storm
I Perfect in order to Catalyze
I Produce Energy
I seal the matrix of self-generation
With the Planetary tone of Manifestation
I am guided by the power of Accomplishment
Reading for: Blue Planetary Storm

Castle 4 Yellow Southern Castle of Giving

13-Moon Natural Time Calendar RESONANT MOON 7
Channel – Inspire – Attunement
Gamma RESONANT 3 Mon Jan 12, 2015
BLUE PLANETARY STORM
Guided by Accomplishment
KIN 179 Last Quarter 61.2%

OUNDATION FOR THE LAW OF TIME
SYNCHRONOTRON
Basic Daily Synchronotron Calculations
Gregorian Date 1/12/2015
NS.1.27.7.3 Kin 179
Blue Planetary Storm

Solar Moon Year Power of : Universal Water

Resonant Monkey Moon Power of : Channel

Heptad 25
Red Heptad: Knowledge Initiates View
Resonant Monkey Moon Path of Inner Radiance
Inner Matrix
Heptad Path 25, Navigation Synchronizes Meditation

KIN 179
CAUAC
Blue Planetary Storm Power of : Self-Generation
Kin 179 – Precept 23 – From the point of view of Cosmic Science, who you really are is the evolving component that maintains the intentional thinking element of the cosmos.
365 COSMIC HISTORY QUOTES

Moon 7, 3 – To establish memory as continuing consciousness we must cultivate meditative awareness and the natural mind of innocence—the root of enlightened being.

Psi Chrono 85 CHICCHAN Red Resonant Serpent
Power of : Life Force
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 25 / Precept 25 – By becoming conscious of the three universes: phenomenal, imaginal and moral, that are always simultaneously in operation, you may begin to create an enlarged assessment of who you really are and what you are really doing here.

READING OF THE SYNCHRONOTRON
Heptad 25
Heptad Path Frequency: 798
BMU: 357
Kin Equivalent: 18
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: 7.3

TIME MATRIX

BMU: 189
Vertical Coordinate: V3
Horizontal Coordinate: H7
Time Matrix: 27
Space Matrix: 31
Synchronic Matrix: 91
Time Matrix Telepathic Frequency Index (TFI): 27 + 31 + 91 = 149

SPACE MATRIX

BMU: 353
Vertical Coordinate: V8
Horizontal Coordinate: H16
Space Matrix: 179
Synchronic Matrix: 75
Time Matrix: 256
Space Matrix TFI: 179 + 75 + 256 = 510

SYNCHRONIC MATRIX

BMU: 146
Vertical Coordinate: V13
Horizontal Coordinate: H20
Synchronic Matrix: 179
Time Matrix: 284
Space Matrix: 209
Synchronic Matrix TFI: 179 + 284 + 209 = 672

MASTER COORDINATING TFI

Time Matrix TFI: 149
Space Matrix TFI: 510
Synchronic Matrix TFI: 672
Master Coordinating (MC) TFI: 149 + 510 + 672 = 1331
MASTER COORDINATING BMU: 8

MASTER COORDINATING TFI KIN EQUIVALENT (KE): 31 Blue Overtone Monkey

CUMULATIVE HARMONIC FREQUENCY TFI : 3679

CUMULATIVE HARMONIC FREQUENCY BMU : 151

KIN EQUIVALENT : 39 – Blue Cosmic Storm
Resonant Monkey Moon Path of Inner Radiance
Inner Matrix
Heptad Path 25, Navigation Synchronizes Meditation

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 177

Kin 178

Kin 179

Kin 180

Kin 181

Kin 182

Kin 183
Time Matrix
BMU

47 122 189 248 299 342 377
Space Matrix
BMU

131 195 353 429 383 351 305
Synchronic
Matrix BMU

268 211 146 73 28 105 174
Master
Coordinating
Tfi

1114 1234 1331 1608 1192 930 1025
Master
Coordinating
Frequency
BMU

232 352 8 285 310 48 143
Mcf Kin
Equivalent
(KE)

Kin 74

Kin 194

Kin 31

Kin 48

Kin 152

Kin 150

Kin 245
Cumulative
Harmonic
Frequency
Tfi

1114 2348 3679 5287 6479 7409 8434
Cumulative
Harmonic
Frequency
BMU

232 143 151 436 305 353 55
Cumulative
Harmonic
Frequency
Kin
Equivalent

Kin 74

Kin 8

Kin 39

Kin 87

Kin 239

Kin 129

Kin 114

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

Share in:

———
Chapter 5 • Synchrogalactic Yoga II: the Practices
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 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 i
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
16
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).

===
http://ikedaquotes.org/
What our society today needs more than anything is the spirit of empathy—the ability to put ourselves in the shoes of those who are facing hardship and suffering, to understand and share what they are going through. When the spirit of compassion becomes the bedrock of society, and is embodied by society’s leaders, the future will be bright with hope. The fact is, when we support others, we ourselves are actually being supported; when we help others, we ourselves are actually being helped. This is the worldview of “dependent origination” taught in Buddhism. When we reach out to help and support someone suffering in our immediate environment, we are taking a concrete step toward solving society’s larger problems. And by doing so, our own dreams and path forward will come into focus. Above all, we gain confidence and resolve. When we care for others our own strength to live increases. When we help people expand their state of life, our lives also expand. Actions to benefit others are not separate from actions to benefit oneself. Our lives and the lives of others are ultimately inseparable. An attitude of compassion does not mean looking down on someone, pitying them in their misery. Compassion is based on respect. We discuss life as equals, learn from each other and strive together to improve our lives. Our true selves shine and the inherent strength of our lives wells forth when we exert ourselves for others. This is human nature. And this is the way of life Buddhism teaches. Altruism is the most effective means of self-realization and self-perfection. Doing good for others is the best way to develop one’s own character and find greater happiness for oneself.

Humanity’s collective mission in the cosmos lies in the practice of compassion. In order to relieve another person of suffering one must identify with that person and share their suffering. This very identification is the means of practicing compassion, and the act of relieving others of suffering and giving them happiness is the path of self-perfection. To have compassion means to feel the sufferings of others as one’s own. Because the Buddha has a deep desire to save others, he agonizes over what to do to achieve this. Such compassion gives rise to wisdom. As we work for the greater good, we build happiness for ourselves and others. The more we do for other people, the more the path of our own happiness will open up. In realizing this, we discover a sense of gratitude in being able to help them. Encouragement means to plant the seed of courage in the lives of others. It is an act of regeneration. Compassion is the very soul of Buddhism. To pray for others, making their problems and anguish our own; to embrace those who are suffering, becoming their greatest ally; to continue giving them our support and encouragement until they become truly happy—it is in such humanistic actions that Buddhism lives and breathes. Courage and compassion are two sides of the same coin. Compassion without courage is not genuine. You may have a compassionate thought or impulse, but if you don’t do or say anything, it’s not real compassion.

We are often highly sensitive to our own sufferings but oblivious to the pain of others. Buddhism teaches the importance of empathy, feeling the suffering of others as your own. A century based on respect for life will not be realized as long as this spirit is disregarded. To “love people” or “love humanity” in the abstract is easy, whereas to feel compassion toward actual individuals is difficult. Sincerity knows no barriers of age or nationality. Words spoken out of genuine concern for others strike a powerful chord in people’s hearts. Buddhism teaches, “If you light a lantern for another, it will also brighten your own way.” Please be confident that the higher your flame of altruistic action burns, the more its light will suffuse your life with happiness. Those who possess an altruistic spirit are the happiest people of all. Let us give something to each person we meet: joy, courage, hope, assurance or philosophy, wisdom, a vision for the future. Let us always give something. It is often enough for a person in anguish simply to know that there is someone thinking of them, sharing in their pain and plight, even though that person may be unable to actually help.

-Daisaku Ikeda
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Home > Quotes > Compassion< 123 >
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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.

(…)

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.

—-

3 THEN HONOR THY PARENTS, AND ALL THY KINDRED. – “Golden Verses of Pythagoras”

The Essene Gospel of Peace Book 3 “Lost Scrolls of the Essene Brotherhood”

MONDAY MORNING: ANGEL OF LIFE, ENTER MY LIMBS AND GIVE STRENGTH TO MY WHOLE BODY TREES, VITALITY, MONDAY EVENING, PEACE PEACE PEACE BE ALWAYS EVERYWHERE MOON PEACE WITHIN.

Morning, Noon, and Evening EsseneCommunions to Follow

Day Contemplative Force
Seek Peace With:
MORNING COMMUNIONS
Saturday =Earthly Mother = Food = Nutrition
Sunday =Angel of Earth = Top Soil Growth = Regeneration Glands
Monday =Angel of Life = Trees = Vitality
Tuesday=Angel of Joy = Beauty = Harmony
Wednesday=Angel of Sun = Sunrise =Fire of Life
Thursday =Angel of Water = Blood, Rivers, Etc.= Circulation
Friday =Angel of Air = Breath = Energies of Atmosphere

NOON CONTEMPLATIONS
Saturday =Kingdom of the Heavenly Father
Sunday =Kingdom of the Earthly Mother
Monday= Culture
Tuesday = Humanity (Social Peace)
Wednesday=Family (Feeling Body)
Thursday=Mind (Thinking Body)
Friday = Body (Acting Body)

EVENING COMMUNIONS
Saturday =Angel of Eternal Life = Superior Planets= Overcoming Gravity
Sunday =Angel of Creative Work= Bees = Creative Work of Man
Monday =Angel of Peace =Crescent Moon=Peace Within
Tuesday =Angel of Power = Stars, Superior Acts = Nervous System, Cosmic Ocean of Life
Wednesday =Angel of Love =Superior Feeling= Emotions, Cosmic Ocean of Love
Thursday =Angel of Wisdom = Superior Thoughts = Thinking Body
Friday =Heavenly Father =Cosmic Currents = Final Union with Cosmic Ocean

3. A Ship to Cross the Sea of Suffering: Shiiji Shirō dono gosho (椎地四郎殿御書), 1448.

175. Nembutsu and the Hell of Incessant Suffering: Nembutsu muken jigoku shō (念仏無間地獄抄), 97.

—-

Word
calamity of invasion from foreign lands[他国侵逼難] (Jpn takoku-shimpitsu-nan)
calamity of revolt within one’s own domain[自界叛逆難] (Jpn jikai-hongyaku-nan)
Calm and Bright[安明] (Jpn Ammyō)
casting off the transient and revealing the true[発迹顕本] (Jpn hosshaku-kempon)
Catalog of Buddhist Scriptures, The[内典録] (Jpn Naiten-roku)
Causality of Past and Present Sutra[過去現在因果経] (Chin Kuo-ch’ü-hsien-tsai-yin-kuo-ching; Jpn Kako-genzai-inga-kyō)
cause and effect[因果] (Jpn inga)
cause-awakened one[縁覚] (Skt pratyekabuddha; Jpn engaku)
Cave of the Seven Leaves[七葉窟] (Skt Saptaparna-guhā; Jpn Shichiyō-kutsu)
Cave of the Thousand Buddhas[千仏洞] (Jpn Sembutsu-dō)
Ceremony in the Air[虚空会] (Jpn kokū-e)
ceremony of anointment[灌頂] (Skt abhisheka; Jpn kanjō)
ceremony of reciting the Buddhas’ names[仏名会] (Jpn butsumyō-e)
chakra[輪宝・輪] (Skt; Jpn rimbō or rin)
Chakravāda[鉄囲山・鉄輪囲山] (Skt; Jpn Tetchi-sen or Tetsurin’i-sen)
Chakravāda-parvata[鉄囲山・鉄輪囲山] (Skt; Jpn Tetchi-sen or Tetsurin’i-sen)
chakravartin[転輪聖王] (Skt; Jpn tenrin-jō’ō)
Champā[瞻波] (Skt, Pali; Jpn Sempa)
champaka tree[瞻蔔樹] (Skt, Pali; Jpn sempuku-ju)
Chandaka[車匿] (Skt; Pali Channa; Jpn Shanoku)
chandāla[旃陀羅] (Skt, Pali; Jpn sendara)
Chandrakīrti(Skt) (1) [月称] (c. 600–650) (Jpn Gesshō); (2) [月称大臣] (Jpn Gasshō-daijin)
Chandraprabha(Skt) (1) [月光大臣] (Jpn Gakkō-daijin); (2) [月光菩薩] (Jpn Gakkō-bosatsu)
Chandrayashas[月称大臣] (Skt; Jpn Gasshō-daijin)
Chang-an[章安] (561–632) (PY Zhang’an; Jpn Shōan)
changing poison into medicine[変毒為薬] (Jpn hendoku-iyaku)
Chan-jan[湛然] (PY Zhanran; Jpn Tannen)
Ch’an school[禅宗] (PY Chanzong; Jpn Zen-shū)
Ch’en Chen[陳鍼] (n.d.) (PY Chen Zhen; Jpn Chinshin)
Ch’eng-kuan[澄観] (738–839) (PY Chengguan; Jpn Chōkan)
Ch’eng-shih school[成実宗] (PY Chengshizong; Jpn Jōjitsu-shū)
Chen-yüan Era Catalog of the Buddhist Canon, The[貞元釈教録・貞元入蔵録] (Chin Chen-yüan-shih-chiao-lu or Chen-yüan-ju-tsang-lu; Jpn Jōgen-shakkyō-roku or Jōgen-nyūzō-roku)
Chia-hsiang[嘉祥] (PY Jiaxiang; Jpn Kajō)
Chief Wise[賢首菩薩] (Jpn Genju-bosatsu)
Chien-chen[鑑真] (PY Jianzhen; Jpn Ganjin)
Chih-che[智者] (PY Zhizhe; Jpn Chisha)
Chih-ch’ien[支謙] (n.d.) (PY Zhiqian; Jpn Shiken)
Chih-chou[智周] (678–733) (PY Zhizhou; Jpn Chishū)
Chih-i[智顗] (PY Zhiyi; Jpn Chigi)
Chih-li[知礼] (960–1028) (PY Zhili; Jpn Chirei)
Chihō[智鳳] (n.d.) (Jpn; Kor Chipong)
Chih-tsang[智蔵] (458–522) (PY Zhizang; Jpn Chizō)
Chih-tu[智度] (n.d.) (PY Zhidu; Jpn Chido)
Chih-wei[智威] (d. 680) (PY Zhiwei; Jpn Chii)
Chih-yen(1) [智厳] (n.d.) (PY Zhiyan; Jpn Chigon); (2) [智儼] (602–668) (PY Zhiyan; Jpn Chigon)
Chih-yüan[志遠] (768–844) (PY Zhiyuan; Jpn Shi’on)
children of the Buddha[仏子] (Jpn busshi)
Chinchā[旃遮・旃遮女] (Skt, Pali; Jpn Sensha or Sensha-nyo)
Chinchāmānavikā[旃遮・旃遮女] (Skt, Pali; Jpn Sensha or Sensha-nyo)
Ching-hsi[荊渓] (PY Jingxi; Jpn Keikei)
Ch’ing-liang[清涼国師] (PY Qingliang; Jpn Shōryō-kokushi)
Ch’ing-liang, Mount[清涼山] (PY Qingliang-shan; Jpn Shōryō-zan)
Ch’ing-lung-ssu[青竜寺] (PY Qinglongsi; Jpn Seiryū-ji)
Ching-te Era Record of the Transmission of the Lamp, The[景徳伝燈録] (Jpn Keitoku-dentō-roku)
Chin-kang-chih[金剛智] (671–741) (PY Jingangzhi; Skt Vajrabodhi; Jpn Kongōchi)
Chishō[智証] (814–891)
Chitatsu[智達] (n.d.)
Chi-tsang[吉蔵] (549–623) (PY Jizang; Jpn Kichizō)
Chitsū[智通] (n.d.)
Chizō[智蔵] (n.d.) (Jpn; Chin Chih-tsang)
Chōgen[重源] (1121–1206)
Chōnen[奝然] (d. 1016)
Chōsai[長西] (1184–1266)
Chūdapanthaka[周利槃特] (Skt; Pali Chūlapanthaka; Jpn Shurihandoku)
Chu Fa-lan[竺法蘭] (n.d.) (PY Zhu Falan; Jpn Jiku-hōran)
Chu Fo-nien[竺仏念] (n.d.) (PY Zhu Fonian; Jpn Jiku-butsunen)
Chūlapanthaka[周利槃特] (Pali; Skt Chūdapanthaka; Jpn Shurihandoku)
Chunda[純陀] (Skt, Pali; Jpn Junda)
Chü-she school[倶舎宗] (PY Jushezong; Jpn Kusha-shū)
Chu Tao-sheng[竺道生] (PY Zhu Daosheng; Jpn Jiku-dōshō)
Chūzan[仲算] (n.d.)
City of Fragrances[衆香城・香城] (Skt Gandhavatī; Jpn Shukō-jō or Kō-jō)
Clarification of Doctrine, A[顕宗論] (Chin Hsien-tsung-lun; Jpn Kenshū-ron)
Clarification of the Precepts, A[顕戒論] (Jpn Kenkai-ron)
Clarification of the Schools Based on T’ien-t’ai’s Doctrine, A[依憑天台集] (Jpn Ehyō-tendai-shū or Ebyō-tendai-shū)
Clear and Cool, Mount[清涼山] (Chin Ch’ing-liang; Jpn Shōryō-zan)
clear cool pond[清涼池] (Jpn shōryō-chi)
clothes of patched rags[糞掃衣・納衣] (Skt pāmsu-kūla; Jpn funzōe or nōe)
Cloud Thunder Sound Constellation King Flower Wisdom[雲雷音宿王華智仏] (Skt Jaladhara-garjita-ghosha-susvara-nakshatra-rāja-samkusumitābhijnā; Jpn Unraion-shukuōkechi-butsu)
Cloud Thunder Sound King[雲雷音王仏] (Skt Megha-dundubhi-svara-rāja; Jpn Unraionnō-butsu)
cold-suffering bird[寒苦鳥] (Jpn kanku-chō)
Collected Essays on the World of Peace and Delight, The[安楽集] (Chin An-lo-chi; Jpn Anraku-shū)
Collection of Orally Transmitted Teachings, A[授決集] (Jpn Juketsu-shū)
Collection of Records concerning the Tripitaka, A[出三蔵記集] (Chin Ch’u-san-tsang-chi-chi; Jpn Shutsu-sanzō-kishū)
combining, excluding, corresponding, and including[兼但対帯] (Jpn ken-tan-tai-tai)
Commentary on the Mahayana Treatise, The[釈摩訶衍論] (Chin Shih-mo-ho-yen-lun; Jpn Shaku-makaen-ron)
Commentary on the Meaning of the Mahāvairochana Sutra, The[大日経義釈] (Chin Ta-jih-ching-i-shih; Jpn Dainichikyō-gishaku)
Commentary on the Meditation on the Buddha Infinite Life Sutra, The[観無量寿経疏] (Chin Kuan-wu-liang-shou-ching-shu; Jpn Kammuryōju-kyō-sho)
Commentary on the Ten Stages Sutra, The[十住毘婆沙論] (Chin Shih-chu-p’i-p’o-sha-lun; Jpn Jūjū-bibasha-ron)
Commentary on “The Treatise on Rebirth in the Pure Land,” The[往生論註] (Jpn Ōjōron-chū)
Commentary on “The Treatise on the Pure Land,” The[浄土論註] (Chin Ching-t’u-lun-chu; Jpn Jōdoron-chū)
comparative classification[教判・教相判釈] (Jpn kyōhan or kyōsō-hanjaku)
comparative myō[相待妙] (Jpn sōdai-myō)
Comparison of Exoteric and Esoteric Buddhism, A[弁顕密二教論・二教論] (Jpn Ben-kemmitsu-nikyō-ron or Nikyō-ron)
compassion[悲・慈悲] (Skt, Pali karunā; Jpn hi or jihi)
Compassionate Honored One[慈尊] (Jpn Jison)
Compassionate One[慈氏] (Jpn Jishi)
Compassionate White Lotus Flower Sutra[悲華経] (Skt Karunā-pundarīka-sūtra; Chin Pei-hua-ching; Jpn Hike-kyō)
complete precepts[具足戒] (Jpn gusoku-kai)
Complete Works of the Fuji School, The[富士宗学全集] (Jpn Fuji-shūgaku-zenshū)
comprehensive precepts[具足戒] (Jpn gusoku-kai)
concentration and insight[止観] (Jpn shikan)
concise replacement of the three vehicles with the one vehicle[略開三顕一] (Jpn ryakkaisan-ken’ichi)
connecting teaching[通教] (Jpn tsū-gyō)
Conqueror of the Threefold World[降三世明王] (Skt Trailokyavijaya; Jpn Gōsanze-myō’ō)
Consciousness-Only school[唯識派] (Skt Vijnānavāda; Jpn Yui-shiki-ha)
conspicuous benefit[顕益] (Jpn ken’yaku)
Constellation Kalpa[星宿劫] (Jpn Shōshuku-kō)
Constellation King Flower[宿王華] (Skt Nakshatra-rāja-samkusumitābhijna; Jpn Shukuōke)
Contemplation on the Mind-Ground Sutra[心地観経] (Chin Hsin-ti-kuan-ching; Jpn Shinjikan-gyō)
contentment while desiring little[少欲知足] (Jpn shōyoku-chisoku)
continual propagation to the fiftieth person[五十展転] (Jpn gojū-tenden)
Continued Biographies of Eminent Priests, The[続高僧伝] (Chin Hsü-kao-seng-chuan; Jpn Zoku-kōsō-den)
Correct and Equal period[方等時] (Jpn Hōdō-ji)
correct and equal sutras[方等経] (Jpn hōdō-kyō)
Correct and Equal sutras[方等経] (Jpn Hōdō-kyō)
Correct Law, age of the[正法] (Jpn shōbō)
Correct Views[善見城] (Skt Sudarshana; Jpn Zenken-jō)
Counterfeit Law, age of the[像法] (Jpn zōbō)
countless kalpas of practice[歴劫修行] (Jpn ryakkō-shugyō)
Craving-Filled[愛染明王] (Skt Rāgarāja; Jpn Aizen-myō’ō)
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The Immeasurable Meanings Sutra

CHAPTER 3

Ten Benefits

At that time the bodhisattva mahasattva Great Adornment addressed the Buddha once more, saying: “World-Honored One, the world-honored one has preached this subtle, wonderful, profound, unsurpassed great vehicle Immeasurable Meanings Sutra. Truly it is profound, profound, profound! Why do I say so? Because in this assembly when the bodhisattvas mahasattva, the four kinds of believers, the heavenly beings, dragons, and spirits, the kings of states, ministers, and subjects, and other living beings hear this profound, unsurpassed great vehicle Immeasurable Meanings Sutra, there are none who fail to gain dharani teachings, the three doctrines, four stages, or the desire to attain enlightenment. So we know that this teaching is true and correct in word and principle, worthy of unsurpassed veneration. It is guarded and protected by all the buddhas of the three existences. There is no devil host, no congregation of non-Buddhist believers who can invade it, nor can it be destroyed by any erroneous views or accidents of birth and death. Why? Because once one hears it, one can uphold all the doctrines.
“If there are living beings who are able to hear this sutra, they will gain great profit. Why? Because if they can practice it, then without fail they will quickly gain unsurpassed enlightenment. As for those living beings who are unable to hear it, one should know that they will lose great profit, for though immeasurable, boundless, inconceivable asamkhya kalpas may pass, they will in p.21the end fail to gain unsurpassed enlightenment. Why? Because they will not know about the great direct way to enlightenment, but will travel perilous byways beset by numerous hindrances and trials.
“World-Honored One, this sutra is beyond comprehension. We beg that the world-honored one, taking pity upon this great assembly, will broadly expound the profound and unfathomable matters contained in this sutra. World-Honored One, where does this sutra come from, where does it lead to, where does it abide, that it should possess such immeasurable benefits, such inconceivable powers, assuring to the multitude the quick attainment of supreme perfect enlightenment?”
At that time the world-honored one said to the bodhisattva mahasattva Great Adornment: “Excellent, excellent, good men. It is just so, just so, just as you have spoken. Good men, this sutra I preach is profound, profound, truly profound! Why do I say so? Because it assures that the multitude will quickly attain unsurpassed enlightenment. Because once one hears it, one can uphold all the doctrines. Because for living beings it brings great profit and enrichment. Because practicing it, one travels a great direct way free of hindrances and trials.
“Good men, you ask where this sutra comes from, where it leads, where it abides. Listen carefully and with attention. Good men, this sutra issues originally from the dwelling and abode of the buddhas. Its aim is to lead all living beings to conceive the desire for enlightenment. And it abides in the practices carried out by bodhisattvas. Good men, this is where this sutra comes from, where it leads, and where it abides. Therefore this sutra is able to possess such immeasurable benefits, such inconceivable powers, and to assure to the multitude the quick attainment of unsurpassed enlightenment.
“Now, good men, would you like to hear about the ten inconceivable benefits and powers that this sutra possesses?”
Bodhisattva Great Adornment said, “Please, we wish very much to hear!”
The Buddha said: “Good men, the first is that this sutra can cause bodhisattvas who have not yet conceived the desire for p.22enlightenment to conceive such a desire. It can cause those who are without compassion or benevolence to nurture compassionate minds. It can cause those who delight in killing and slaughter to nurture minds of great pity. It can cause those filled with envy and jealousy to nurture minds of joyful acceptance. It can cause those who are begrudging and attached to things to nurture minds capable of relinquishing. It can cause those who are close-fisted and greedy to nurture minds of almsgiving. It can cause those of abundant arrogance and pride to nurture minds that uphold the precepts. It can cause those much given to wrath and anger to nurture forbearing minds. It can cause those who are indolent and lazy to nurture minds of diligence. It can cause those who are scatterbrained and disordered to nurture minds devoted to meditation. It can cause those with much ignorance and folly to nurture minds of wisdom. It can cause those who are not yet capable of saving others to nurture minds set upon saving others. It can cause those who practice the ten evil acts to nurture minds devoted to the ten good acts. It can cause those who delight too much in the conditioned to strive for minds fixed on the unconditioned. It can cause those whose minds are given to regression to cultivate minds of non-regression. It can cause those given to outflows to nurture minds free of outflows. It can cause those with many earthly desires to nurture minds that cleanse and extinguish such desires.
“Good men, this is called the first benefit and inconceivable power of this sutra.
“Good men, the second inconceivable benefit and power of this sutra is this: If living beings are able to hear this sutra, though they hear only one recitation, one verse, or just one line, they will be able to comprehend and master hundreds, thousands, millions of meanings, so many that although immeasurable numbers of kalpas should pass, they would never be able to finish expounding the teaching they have received and uphold. Why? Because the meanings of this teaching are immeasurable.
“Good men, this sutra may be likened to a single seed from which grow hundreds, thousands, ten thousands of other seeds, p.23and from each of these seeds in turn grow more seeds numbering in the hundreds, thousands, ten thousands, so that they keep on increasing in this way until they become immeasurable. This sutra is like this. From a single Law grow hundreds and thousands of meanings, and from each of those hundreds and thousands in turn grow more, numbering in the hundreds, thousands, ten thousands, so that they keep on increasing in this way until there are an immeasurable, boundless number of meanings. That is why this sutra is called Immeasurable Meanings.
“Good men, this is called the second benefit and inconceivable power of this sutra.
“Good men, the third inconceivable benefit and power of this sutra is this: If living beings are able to hear this sutra, though they hear only one recitation, one verse, or just one line, and are thereby able to comprehend and master hundreds, thousands, ten thousands, millions of meanings, then although they have earthly desires, it will be as though they were free of earthly desires, and they will go in and out of the realm of birth and death without thoughts of fear or dread. Toward living beings they will acquire minds of pity and tenderness, and they will confront all phenomena with brave and stalwart thoughts.
“They will be like a young man of great strength who can lift and hold aloft various heavy objects. The person who upholds this sutra will in like manner be able to shoulder the weighty treasure of unsurpassed enlightenment and bear living beings on his back, carrying them out of the path of birth and death.
“Even before he is capable of saving himself he will be capable of saving others. He will be like a ship’s captain whose body is afflicted with grave illness, whose four limbs fail to function properly, and who remains on this shore. But he has a sound and durable ship and can always explain to others the articles needed to get them over the water, so that by providing these he can insure their crossing. The person who upholds this sutra will be like this. Though he is afflicted with the body of one who dwells in the five realms, constantly beset by one hundred and eight illnesses, and though he remains on this shore, the shore of p.24ignorance, aging, and death, yet he will possess this durable great vehicle sutra, Immeasurable Meanings, which explains how living beings can be saved and how, if one practices it as it directs, one can escape from birth and death.
“Good men, this is called the third benefit and inconceivable power of this sutra.
“Good men, the fourth inconceivable benefit and power of this sutra is this: If living beings are able to hear this sutra, though they hear only one recitation, one verse, or just one line, they will be filled with brave and stalwart thoughts. Though they have not yet saved themselves, they will be able to save others. They will become companions of the bodhisattvas, and the buddhas, the thus come ones, will at all times turn toward such persons when they expound the Law. And once these persons have heard it, they will be able to accept and uphold all of it, abide by it without violation, propagate it for the sake of others, and preach it widely in accordance with what is appropriate.
“Good men, such persons will be like a prince newly born to the king of a country and his queen. When he is one day, two days, or seven days old; one month, two months, or seven months old; one year, two years, or seven years old, though he is not yet able to manage the affairs of state, already he is respected and looked up to by the ministers and the people. He is a companion to the sons of other great kings, and the king and queen love and dote on him and are forever talking of him. Why? Because he is still just a child.
“Good men, the person who upholds this sutra will be like this. The buddhas, who are the king, and the sutra, which is the queen, join together in harmony to give birth to this bodhisattva son. If the bodhisattva is able to hear this sutra, whether it is one line or one verse, one repetition, two repetitions, ten, a hundred, a thousand, ten thousand, or immeasurable, countless repetitions equal to the sands of a million ten thousand Ganges Rivers, though he cannot fully grasp the extent of its truth, and though he cannot make the lands of the major world system quake and tremble or with brahma sounds like the roll of thunder turn the great wheel of the Law, already he will be revered and looked up p.25to by all the four kinds of believers and eight kinds of guardians, and he will have the great bodhisattvas for his companions. He will enter deeply into the secret Law of the buddhas and will be able to expound it without error or omission. He will be constantly guarded and kept in mind by the buddhas, who will pity and love him, favor and shelter him, because he is new in these studies.
“Good men, this is called the fourth benefit and inconceivable power of this sutra.
“Good men, the fifth inconceivable benefit and power of this sutra is this: If there are good men or good women who, while the Buddha is in the world or after he has passed into extinction, accept, uphold, read, recite, or copy this profound, unsurpassed great vehicle Immeasurable Meanings Sutra, then although such persons are still bound and encumbered by earthly desires, unable to remove themselves from the concerns of the ordinary individual, yet they will be able to manifest and show to others the way of the great bodhisattva. They will be able to expand a single day so that it covers a hundred kalpas, or compress a hundred kalpas into a single day, causing other living beings to rejoice and give wholehearted assent [to their words].
“Good men, these good men and good women will be like little dragons who, only seven days after they are born, are already able to make clouds rise up and rain to fall.
“Good men, this is called the fifth benefit and inconceivable power of this sutra.
“Good men, the sixth inconceivable benefit and power of this sutra is this: If good men or good women, while the Buddha is in the world or after he has passed into extinction, accept, uphold, read, or recite this sutra, then although they are still encumbered by earthly desires, they will be able to preach the Law for living beings and enable them to break away from earthly desires, from the realm of birth and death, and to cut off all suffering. Once living beings have heard them, they will carry out religious practice, gaining the doctrines, gaining various stages, and gaining the ways, just the same as if they had been taught by the Buddha, the thus come one.
p.26“Suppose, for example, there is a prince who, although still just a boy, is entrusted with the management of affairs of state because the king is abroad on a journey or has been seized by illness. If at that time the prince follows the king’s orders and abides by the law in issuing directives to the various clerks and government officials, guiding the flow of affairs in a proper manner, then each of the people of the state will comply with the spirit of his instructions, and the order that prevails will be like that when the king himself is in charge.
“The good men and good women who uphold this sutra will be the same as this. Whether the Buddha is in the world or has passed into extinction, if these good men, though they have not yet been able to reach the stage of immobility, follow the Buddha’s methods of preaching and giving instruction when they expound the Law, then once living beings have heard them and single-mindedly applied themselves to practice, they will be able to cut off earthly desires, gain the doctrines, gain various stages, and gain the ways.
“Good men, this is called the sixth benefit and inconceivable power of this sutra.
“Good men, the seventh inconceivable benefit and power of this sutra is this: If good men or good women, while the Buddha is in the world or after he has passed into extinction, are able to hear this sutra and rejoice and put faith and hope in it, greeting it as something rare; if they accept, uphold, read, recite, copy, explain, preach, and practice it as it directs, conceiving a desire for enlightenment, cultivating good roots, nurturing minds of great compassion, and desiring to save all living beings from their sufferings, then although they have not yet been able to practice the six paramitas, the six paramitas will of themselves appear before them. In their present bodies they will be able to gain the truth of birthlessness, their earthly desires and their sufferings of birth and death will in one moment be cast off and destroyed, and they will ascend to the seventh stage of the bodhisattva.
“Suppose, for example, there is a stalwart hero who wipes out the king’s enemies. Once these enemies have been destroyed, the p.27king rejoices greatly and takes half of his kingdom and presents it all to the hero as a fief. The good men and good women who uphold this sutra will be similar to this. They will be the bravest and most heroic of all practitioners. And though they do not seek for them, the six paramitas, those treasures of the Law, will come to them naturally. Their enemies, birth and death, will of themselves be scattered and destroyed, and they will be enlightened to the truth of birthlessness, which is like receiving half the buddha land in fief and its treasures as a gift to enjoy in tranquillity.
“Good men, this is called the seventh benefit and inconceivable power of this sutra.
“Good men, the eighth inconceivable benefit and power of this sutra is this: If there are good men or good women who, while the Buddha is in the world or after he has passed into extinction, are able to obtain this sutra, they will revere and put faith in it as though they were gazing upon the Buddha’s body, and will not let themselves treat it any differently. They will love and delight in this sutra, accept, uphold, read, recite, copy, and do obeisance to it, putting it into practice as the Law directs, strictly observing the precepts, firmly persevering, carrying out the paramita of almsgiving, cultivating profound pity and compassion, and preaching this unsurpassed great vehicle Immeasurable Meanings Sutra far and wide for the sake of others.
“If there are persons who have never believed in the existence of sinfulness or blessing, then they will show them this sutra and, employing various kinds of expedient means, will convert them and prevail upon them to believe. Through the authority and power of the sutra, such persons will be able to develop minds of faith, abruptly changing their direction. And once having developed minds of faith, because they proceed with courage and diligence, they will be able to acquire the dignity, virtue, authority, and power of this sutra, to gain the ways, and to gain various stages.
“Therefore these good men and women, because of the benefits they gain through being converted, will in their present forms as men and women be able to gain the truth of birthlessness, to p.28gain the upper level, and to become companions of the bodhisattvas. Quickly they will be able to lead living beings to success, to purify the buddha land, and before long to gain unsurpassed enlightenment.
“Good men, this is called the eighth benefit and inconceivable power of this sutra.
“Good men, the ninth inconceivable benefit and power of this sutra is this: If there are good men or good women who, while the Buddha is in the world or after he has passed into extinction, are able to obtain this sutra, who leap with joy on having gained what they never had before, who accept, uphold, read, recite, copy, and offer alms to it and for the sake of the multitude, observing distinctions, expound and preach the message of this sutra far and wide, then in one instant they will be able to wipe out the lingering guilt and heavy obstacle of their deeds in former existences and to attain a state of purity. Thereafter they will acquire great eloquence, step by step adorn themselves with the paramitas, acquire various samadhis including the shuramgama samadhi, enter the great gate of the dharani teachings, gain the power of diligent effort, and quickly attain the highest levels. They will be skilled at dividing their bodies and producing emanations of themselves, dispatching them to the lands in the ten directions to rescue and save all living beings in the twenty-five realms of existence from their dire sufferings, enabling them all to gain emancipation. This is because the sutra possesses this power.
“Good men, this is called the ninth benefit and inconceivable power of this sutra.
“Good men, the tenth inconceivable benefit and power of this sutra is this: Suppose there are good men or good women who, while the Buddha is in the world or after he has passed into extinction, are able to obtain this sutra, and are filled with great joy, greeting it as something rare. After they themselves have accepted, upheld, read, recited, copied, offered alms, and put it into practice as it directs, they will also be able far and wide to encourage those in household life and those who have left such life to accept, uphold, read, recite, copy, offer alms, explain, and p.29preach the sutra and practice it as the Law directs. Because they have the power to cause others to practice this sutra, others will gain the ways and gain various stages. All this will come from the fact that these good men and good women are moved to compassion and have the power to convert others diligently. As a result, these good men and good women in their present bodies will be able to gain immeasurable dharani teachings.
“While they are still at the stage of ordinary persons, while they are just beginning, they will find themselves naturally capable of committing themselves to countless asamkhyas of broad resolutions and great vows, demonstrating profound determination to save all living beings, exercising great compassion, rescuing multitudes far and wide from their sufferings, gathering to themselves a mass of good roots, and bringing enrichment and benefit to all. They will expound the moisture of the Law, pouring it everywhere to water the dry and barren places. They will show themselves able to dispense the medicine of the Law to living beings, bringing peace and happiness to all. Gradually they will come forth and ascend until they reside at the stage of the clouds of the Law. The moisture of their favor will water all places; nothing will be outside their compassion. They will encompass all living beings who suffer, causing them to enter upon the buddha path. And because of all this, these people will before long gain supreme perfect enlightenment.
“Good men, this is called the tenth benefit and inconceivable power of this sutra.
“Good men, this unsurpassed great vehicle Immeasurable Meanings Sutra fully possesses great and marvelous supernatural powers such as these. It is worthy of unsurpassed veneration, for it can enable ordinary persons all to attain the stage of sage; leaving forever the realm of birth and death, they will all gain freedom. Therefore this sutra is called Immeasurable Meanings. It can cause all living beings who are still at the level of ordinary persons to put forth immeasurable shoots that will grow into the way of the bodhisattva, to plant trees of benefits that will flourish, put out branches, and spread. Therefore this sutra is dubbed the possessor of inconceivable benefits and power.”
p.30At that time the bodhisattva mahasattva Great Adornment and the others of the eighty thousand bodhisattvas mahasattva, speaking in a single voice addressed the Buddha, saying: “World-Honored One, as the Buddha has preached, this profound, subtle, wonderful, unsurpassed great vehicle Immeasurable Meanings Sutra is true and correct in word and principle, worthy of unsurpassed veneration. It is guarded and protected by all the buddhas of the three existences. There is no devil host, no congregation of non-Buddhist believers who can invade it, nor can it be destroyed by any erroneous views or accidents of birth and death.
“Thus it is that this sutra possesses ten benefits and inconceivable powers such as have been described. It brings great enrichment and benefit to all living beings immeasurable in number. It causes all bodhisattvas mahasattva each one to gain the samadhi of immeasurable meanings. Or perhaps they will gain hundreds and thousands of dharani teachings, or they will be able to gain the various levels and various types of cognition of the bodhisattva, or they will gain the four-way and four-stage enlightenment of the cause-awakened one and the arhat. The world-honored one in his compassion and mercy has been pleased to preach the Law for us in this way, enabling us to gain the great profits of the Law. This is most wonderful, something never known before. The compassion and favor of the world-honored one is indeed difficult to repay!”
When they had finished speaking these words, the major world system quaked and trembled in six different ways. From the sky there rained down various kinds of heavenly flowers, heavenly utpala flowers, padma flowers, kumuda flowers, pundarika flowers. There also rained down countless varieties of heavenly incense, heavenly robes, heavenly necklaces, and priceless heavenly jewels that came tumbling and turning through the air and descended as offerings to the Buddha and the great assembly of bodhisattvas and voice-hearers. Heavenly vessels from heavenly kitchens were heaped and overflowing with a hundred heavenly flavors; merely observing their forms and smelling their aromas was enough to make one feel satisfied. Heavenly streamers, heavenly banners, heavenly canopies, and wonderful p.31heavenly playthings were ranged here and there, heavenly musical instruments played, and songs were sung to praise the Buddha.
Then in the eastern region the buddha worlds numerous as Ganges sands also quaked and trembled in six different ways, raining down heavenly flowers, heavenly incense, heavenly robes, heavenly necklaces, priceless heavenly jewels, heavenly vessels from heavenly kitchens with a hundred heavenly flavors, so that observing their forms and smelling their aromas was enough to make one feel satisfied. Heavenly streamers, heavenly banners, heavenly canopies, and wonderful heavenly playthings were ranged here and there, heavenly musical instruments played, and songs were sung in praise of the buddhas and the great assemblies of bodhisattvas and voice-hearers there, and the same occurred in the southern, western, and northern regions, in the four intermediate directions, and in the upper and lower regions.
At that time the Buddha addressed the bodhisattva mahasattva Great Adornment and the others of the eighty thousand bodhisattvas mahasattva, saying: “You should approach this sutra with profound feelings of respect, practice it as the Law directs, convert all beings far and wide, and propagate it with a diligent mind. At all times be industrious in its cause, guard it day and night, and enable living beings, each one of them, to enjoy the profits of the Law. You will then in truth be showing great compassion and great pity. Use the transcendental power of your vows to guard and protect this sutra, and do not let it be impeded by doubt. In the time given you, you must without fail cause it to spread throughout Jambudvipa, making certain that all living beings are able to see and hear it, to read, recite, copy, and offer alms to it. Then as a result you yourselves will be able quickly to gain supreme perfect enlightenment.”
At that time the bodhisattva mahasattva Great Adornment and the others of the eighty thousand bodhisattvas mahasattva rose from their seats and proceeded to where the Buddha was. They bowed their heads to the ground in obeisance before the Buddha’s feet and circled around him a hundred thousand times. Then they advanced, knelt on one knee, and all blending their voices in unison, spoke to the Buddha, saying: “World-Honored p.32One, we have been fortunate enough to receive the compassion and mercy of the world-honored one, who for our sake has preached this profound, subtle, wonderful, unsurpassed great vehicle Immeasurable Meanings Sutra. Respectfully we accept the Buddha’s charge. After the thus come one has passed into extinction, we will propagate this sutra far and wide, causing all beings everywhere to accept, uphold, read, recite, copy, and offer alms to it. We beg you to have no concern or fret on that account. We will employ the power of our vows to enable all living beings everywhere to see, hear, read, recite, copy, and offer alms to this sutra, and to gain the sutra’s marvelous supernatural blessings.”
At that time the Buddha praised them, saying, “Excellent, excellent, good men. Now you are true sons of the Buddha. With the vastness of your great compassion and great pity, you can rescue those sunk in profound suffering, save those in peril. You are fields of good fortune for all living beings. You will act as great and good guides and teachers for all beings far and wide. You are great supports and resting places for all living beings. You are great almsgivers for all living beings. At all times you will take the profits of the Law and distribute them abroad to all beings.”
At that time all the members of the great assembly were filled with great joy. Bowing in obeisance to the Buddha, they accepted and upheld his teaching and then departed.

CHAPTER 3

Simile and Parable

At that time Shariputra’s mind danced with joy. Then he immediately stood up, pressed his palms together, gazed up in reverence at the face of the honored one, and said to the Buddha, “Just now, when I heard from the world-honored one this voice of the Law, my mind seemed to dance and I gained what I had never had before. Why do I say this? Because in the past when I heard a Law of this kind from the Buddha and saw how the bodhisattvas received prophecies that in time they would attain buddhahood, I and the others felt that we had no part in the affair. We were deeply grieved to think we would never gain the immeasurable insight of the thus come one.
“World-Honored One, I have constantly lived in the mountain forest or alone under the trees, sometimes sitting, sometimes walking around, and always I have thought to myself, Since I and the others also have entered into the true nature of phenomena, why does the thus come one use the teaching of the lesser vehicle to bring us salvation?
“But the fault is ours, not that of the world-honored one. Why do I say this? If we had been willing to wait until the true means for attaining supreme perfect enlightenment was preached, then we would surely have obtained release through the great vehicle. But we failed to understand that the Buddha was employing expedient means and preaching what was appropriate to the circumstances. So when we first heard the teaching of the p.83Buddha, we immediately believed and accepted it, supposing that we had gained understanding.
“World-Honored One, for a long time now, all day and throughout the night, I have repeatedly taxed myself with this thought. But now I have heard from the Buddha what I had never heard before, a Law never known in the past, and it has ended all my doubts and regrets. My body and mind are at ease and I have gained a wonderful feeling of peace and security. Today at last I understand that truly I am the Buddha’s son, born from the Buddha’s mouth, born through conversion to the Law, gaining my share of the Buddhist Law!”
At that time Shariputra, wishing to state his meaning once more, spoke in verse form, saying:

When I heard the sound of this Law,
I gained what I had never had before.
My mind was filled with great joy,
I was released from all bonds of the net of doubt.
From past times I have received the Buddha’s teachings
and have not been denied the great vehicle.
The Buddha’s sound is very rarely heard,
but it can free living beings from distress.
Already I have put an end to outflows,
and hearing this, am freed from care and distress.
I lived in the mountain valleys
or under the forest trees,
sometimes sitting, sometimes walking around,
and constantly I thought of this matter—
how severely I taxed myself!
“Why have I been deceived?” I said.
“I and the others are sons of the Buddha too,
and likewise have entered the Law that is without outflows,
yet in times to come we will never be able
to expound the unsurpassed way.
The golden body, the thirty-two features,
the ten powers, the various emancipations—
though we also share in the single Law,
p.84these we will never attain!
The eighty types of wonderful characteristics,
the eighteen unshared properties—
merits such as these
are all lost to us!”
When I was walking around alone,
I saw the Buddha among the great assembly,
his fame filling the ten directions,
bringing benefit far and wide to living beings,
and I thought to myself, I am deprived of such benefits!
How greatly have I been deceived!
Constantly, day and night,
whenever I pondered over this,
I wanted to ask the world-honored one
whether I had indeed been deprived or not.
Constantly, when I saw the world-honored one
praising the bodhisattvas,
then day and night
I would mull this matter over.
But now as I listen to the voice of the Buddha,
I see he preaches the hard-to-conceive Law of no outflows
in accordance with what is appropriate
to lead people to the place of enlightenment.
Formerly I was attached to erroneous views,
acting as teacher to non-Buddhists.
But the world-honored one, knowing what was in my mind,
rooted out my errors and preached nirvana.
I was freed of all my errors
and gained understanding of the Law of emptiness.
At that time my mind told me
I had reached the stage of extinction,
but now I realize
that that was not true extinction.
If the time should come when I can become a buddha,
then I will possess all the thirty-two features,
and heavenly and human beings, the many yakshas,
p.85dragons, and others will hold me in reverence.
When that time comes, then I can say
that at last all has been wiped out without residue.
In the midst of the great assembly, the Buddha
declared that I will become a buddha.
When I heard the sound of this Law
my doubts and regrets were all wiped away.
At first, when I heard the Buddha’s preaching,
there was great astonishment and doubt in my mind.
Is this not a devil pretending to be the Buddha,
trying to vex and confuse my mind? I thought.
But the Buddha employed various causes,
similes, and parables, expounding eloquently.
His mind was peaceful as the sea,
and as I listened, I was freed from the net of doubt.
The Buddha said that in past ages
the countless buddhas who have passed into extinction
rested and abided in the midst of expedient means,
and all likewise preached this Law.
The buddhas of the present and future,
whose numbers are beyond calculation,
they too will use expedient means
in expounding this same Law.
Thus the present world-honored one,
being born and later leaving his family,
attaining the way and turning the wheel of the Law,
likewise employs expedient means in preaching.
The world-honored one preaches the true way.
Papiyas would not do that.
Therefore I know for certain
this is not a devil pretending to be the Buddha.
But because I fell into the net of doubt
I supposed this to be the devil’s work.
Now I hear the Buddha’s soft and gentle sound,
profound, far-reaching, very subtle and wonderful,
expounding and discoursing on the pure Law,
and my mind is filled with great joy.
p.86My doubts and regrets are forever ended,
I will rest and abide in true wisdom.
I am certain I will become a buddha,
to be revered by heavenly and human beings,
turning the wheel of the unsurpassed Law
and teaching and converting the bodhisattvas.

At that time the Buddha said to Shariputra, “Now, in the midst of this great assembly of heavenly and human beings, shramanas, Brahmans, and so forth, I say this. In the past, under twenty thousand million buddhas, for the sake of the unsurpassed way I constantly taught and converted you. And you throughout the long night followed me and accepted my instruction. Because I used expedient means to guide and lead you, you were born in the midst of my Law.
“Shariputra, in the past I taught you to aspire and vow to achieve the buddha way. But now you have forgotten all that and instead suppose that you have already attained extinction. Now, because I want to make you recall to mind the way that you originally vowed to follow, for the sake of the voice-hearers I am preaching this great vehicle sutra called the Lotus of the Wonderful Law, a teaching to instruct the bodhisattvas, one that is guarded and kept in mind by the buddhas.
“Shariputra, in ages to come, after a countless, boundless, inconceivable number of kalpas have passed, you will make offerings to some thousands, ten thousands, millions of buddhas, and will honor and uphold the correct teachings. You will fulfill every aspect of the way of the bodhisattva and will be able to become a buddha with the name Flower Glow 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.
“Your realm will be called Free from Stain, the land will be level and smooth, pure and beautifully adorned, peaceful, bountiful, and happy. Heavenly and human beings will flourish there. The ground will be of lapis lazuli, roads will crisscross it in eight p.87directions, and ropes of gold will mark their boundaries. Beside each road will grow rows of seven-jeweled trees that will constantly flower and bear fruit. And this Flower Glow Thus Come One will employ the three vehicles to teach and convert living beings.
“Shariputra, when this buddha appears, although it will not be an evil age, because of his original vow he will preach the Law through the three vehicles. His kalpa will be called Great Treasure Adornment. Why will it be called Great Treasure Adornment? Because in that land bodhisattvas will be looked on as a great treasure. Those bodhisattvas will be countless, boundless, inconceivable in number, beyond the reach of reckoning or of simile and parable. Without the power of buddha wisdom, one cannot understand how many. Whenever these bodhisattvas wish to walk anywhere, jeweled flowers will uphold their feet.
“These bodhisattvas will not have just conceived the desire for enlightenment, but all will have spent a long time planting the roots of virtue. Under countless hundreds, thousands, tens of thousands, millions of buddhas they will have carried out brahma practices in a flawless manner, and will have been perpetually praised by the buddhas. Constantly they will have cultivated buddha wisdom, acquiring great transcendental powers and thoroughly understanding the gateway to all the doctrines. They will be upright in character, without duplicity, firm in intent and thought. Bodhisattvas such as this will abound in that land.
“Shariputra, the life span of the buddha Flower Glow will be twelve small kalpas, not counting the time when he is still a prince and before he becomes a buddha. The people of his land will have a life span of eight small kalpas. When Flower Glow Thus Come One has lived for twelve small kalpas, he will prophesy that the bodhisattva Firm Full will attain supreme perfect enlightenment. He will announce to the monks, ‘This bodhisattva Firm Full will be the next to become a buddha. He will be named Flower Feet Safely Walking, tathagata, arhat, samyak-sambuddha. His buddha land will be like mine.’
“Shariputra, after the buddha Flower Glow has passed into extinction, the era of the Correct Law will last for thirty-two p.88small kalpas, and the era of the Counterfeit Law will last for another thirty-two small kalpas.”
At that time the world-honored one, wishing to state his meaning once more, spoke in verse form, saying:

Shariputra, in ages to come
you will become a buddha, of universal wisdom, venerable,
bearing the name Flower Glow,
and you will save countless multitudes.
You will make offerings to numberless buddhas,
be endowed with all the bodhisattva practices,
the ten powers and other blessings,
and will realize the unsurpassed way.
After countless kalpas have passed,
your kalpa will be named Great Treasure Adornment.
Your world will be called Free from Stain,
pure, without flaw or defilement.
Its land will be made of lapis lazuli,
its roads bounded by ropes of gold,
and seven-jeweled trees in a jumble of colors
will constantly bear blossoms and fruit.
The bodhisattvas of that realm
will always be firm in intent and thought.
Transcendental powers and paramitas—
each will be endowed with all of these,
and under numberless buddhas
they will diligently study the bodhisattva way.
Thus these great men
will be converted by the buddha Flower Glow.
When that buddha is still a prince,
he will give up his country, abandon worldly glory,
and in his final incarnation
leave his family and attain the buddha way.
Flower Glow Buddha will continue in the world
for a life span of twelve small kalpas.
The numerous people of his land
will have a life span of eight small kalpas.
p.89After that buddha has passed into extinction,
the Correct Law will endure in the world
for thirty-two small kalpas,
saving living beings far and wide.
When the Correct Law has passed away,
the Counterfeit Law will endure for thirty-two small kalpas.
The buddha’s relics will circulate widely;
heavenly and human beings everywhere will make offerings to them.
The actions of Flower Glow Buddha
will all be as I have said.
This most saintly and venerable of two-legged beings
will be foremost and without peer.
And he will be none other than you—
you should rejoice and count yourself fortunate!

At that time, when the four kinds of believers, namely, monks, nuns, laymen, and laywomen, and the heavenly beings, dragons, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, and others in the great assembly saw how Shariputra received from the Buddha this prophecy that he would attain supreme perfect enlightenment, their hearts were filled with great joy and danced without end. Each one removed the upper robe that he or she was wearing and presented it as an offering to the Buddha. The heavenly king Shakra, King Brahma, and the countless sons of gods likewise took their wonderful heavenly robes, heavenly mandarava flowers, and great mandarava flowers and offered them to the Buddha. The heavenly robes they had scattered remained suspended in the air and turned round and round of themselves. Heavenly beings made music, a hundred, a thousand, ten thousand varieties, all at the same time in the midst of the air, raining down quantities of heavenly flowers and speaking these words: “In the past at Varanasi the Buddha first turned the wheel of the Law. Now he turns the wheel again, the wheel of the unsurpassed, the greatest Law of all!”
At that time the sons of gods, wishing to state their meaning once more, spoke in verse form, saying:

p.90In the past at Varanasi
you turned the wheel of the Law of the four noble truths,
making distinctions, preaching that all things
are born and become extinct, being made up of the five components.
Now you turn the wheel of the most wonderful,
the unsurpassed great Law.
This Law is very profound and abstruse;
there are few who can believe it.
Since times past often we have heard
the world-honored one’s preaching,
but we have never heard
this kind of profound, wonderful, and superior Law.
Since the world-honored one preaches this Law,
we all welcome it with joy.
Shariputra with his great wisdom
has now received this venerable prophecy.
We too in the same way
will surely be able to attain buddhahood,
throughout all the worlds
the most venerable, the unsurpassed goal.
The buddha way is difficult to fathom,
but you will preach with expedient means, according to what is appropriate.
The meritorious deeds we have done
in this existence or past existences,
and the blessings gained from seeing the Buddha—
all these we will apply to the buddha way.

At that time Shariputra said to the Buddha: “World-Honored One, now I have no more doubts or regrets. In person I have received from the Buddha this prophecy that I will attain supreme perfect enlightenment. These twelve hundred persons here whose minds are free—in the past they remained at the level of learning, and the Buddha constantly taught and converted them, saying, ‘My Law can free you from birth, aging, sickness, and death p.91and enable you at last to achieve nirvana.’ These persons, some of whom were still learning and some who had completed their learning, each believed that, because he had shed his views of ‘self,’ and also his views of ‘existing’ and ‘not existing,’ he had attained nirvana. But now from the world-honored one they hear what they had never heard before, and all have fallen into doubt and perplexity.
“Very well, World-Honored One. I beg that for the sake of the four kinds of believers you will explain the causes and conditions and make it possible for them to shed their doubts and regrets.”
At that time the Buddha said to Shariputra, “Did I not tell you earlier that when the buddhas, the world-honored ones, cite various causes and conditions and use similes, parables, and other expressions, employing expedient means to preach the Law, it is all for the sake of supreme perfect enlightenment? Whatever is preached is all for the sake of converting the bodhisattvas.
“Moreover, Shariputra, I too will now make use of similes and parables to further clarify this principle. For through similes and parables those who are wise can obtain understanding.
“Shariputra, suppose that in a certain town in a certain country there was a very rich man. He was far along in years and his wealth was beyond measure. He had many fields, houses, and menservants. His own house was big and rambling, but it had only one gate. A great many people—a hundred, two hundred, perhaps as many as five hundred—lived in the house. The halls and rooms were old and decaying, the walls crumbling, the pillars rotten at their base, and the beams and rafters crooked and aslant.
“At that time a fire suddenly broke out on all sides, spreading through the rooms of the house. The sons of the rich man, ten, twenty, perhaps thirty, were inside the house. When the rich man saw the huge flames leaping up on every side, he was greatly alarmed and fearful and thought to himself, I can escape to safety through the flaming gate, but my sons are inside the burning house enjoying themselves and playing games, unaware, p.92unknowing, without alarm or fear. The fire is closing in on them, suffering and pain threaten them, yet their minds have no sense of loathing or peril and they do not think of trying to escape!
“Shariputra, this rich man thought to himself, I have strength in my body and arms. I can wrap them in a robe or place them on a bench and carry them out of the house. And then again he thought, This house has only one gate, and moreover it is narrow and small. My sons are very young, they have no understanding, and they love their games, being so engrossed in them that they are likely to be burned in the fire. I must explain to them why I am fearful and alarmed. The house is already in flames and I must get them out quickly and not let them be burned up in the fire!
“Having thought in this way, he followed his plan and called to all his sons, saying, ‘You must come out at once!’ But though the father was moved by pity and gave good words of instruction, the sons were absorbed in their games and unwilling to heed him. They had no alarm, no fright, and in the end no mind to leave the house. Moreover, they did not understand what the fire was, what the house was, what danger was. They merely raced about this way and that in play and looked at their father without heeding him.
“At that time the rich man had this thought: The house is already in flames from this huge fire. If I and my sons do not get out at once, we are certain to be burned. I must now invent some expedient means that will make it possible for the children to escape harm.
“The father understood his sons and knew what various toys and curious objects each child customarily liked and what would delight them. And so he said to them, ‘The kind of playthings you like are rare and hard to find. If you do not take them when you can, you will surely regret it later. For example, things like these goat-carts, deer-carts, and ox-carts. They are outside the gate now where you can play with them. So you must come out of this burning house at once. Then whatever ones you want, I will give them all to you!’
p.93“At that time, when the sons heard their father telling them about these rare playthings, because such things were just what they had wanted, each felt emboldened in heart and, pushing and shoving one another, they all came wildly dashing out of the burning house.
“At this time the rich man, seeing that his sons had gotten out safely and all were seated on the open ground at the crossroads and were no longer in danger, was greatly relieved and his mind danced for joy. At that time each of the sons said to his father, ‘The playthings you promised us earlier, the goat-carts and deer-carts and ox-carts—please give them to us now!’
“Shariputra, at that time the rich man gave to each of his sons a large carriage of uniform size and quality. The carriages were tall and spacious and adorned with numerous jewels. Railings ran all around them and bells hung from all four sides. Canopies were stretched over the tops, which were also decorated with an assortment of precious jewels. Ropes of jewels twined around, fringes of flowers hung down, and layers of cushions were spread inside, on which were placed vermilion pillows. Each carriage was drawn by a white ox, pure and clean in hide, handsome in form and of great strength, capable of pulling the carriage smoothly and properly at a pace fast as the wind. In addition, there were many grooms and servants to attend and guard the carriage.
“What was the reason for this? This rich man’s wealth was limitless and he had many kinds of storehouses that were all filled and overflowing. And he thought to himself, There is no end to my possessions. It would not be right if I were to give my sons small carriages of inferior make. These little boys are all my sons and I love them without partiality. I have countless numbers of large carriages adorned with seven kinds of gems. I should be fair-minded and give one to each of my sons. I should not show any discrimination. Why? Because even if I distributed these things of mine to every person in the whole country I would still not exhaust them, much less could I do so by giving them to my sons!
“At that time each of the sons mounted his large carriage, p.94gaining something he had never had before, something he had originally never expected. Shariputra, what do you think of this? When this rich man impartially handed out to his sons these big carriages adorned with rare jewels, was he guilty of falsehood or not?”
Shariputra said, “No, World-Honored One. This rich man simply made it possible for his sons to escape the peril of fire and preserve their lives. He did not commit a falsehood. Why do I say this? Because if they were able to preserve their lives, then they had already obtained a plaything of sorts. And how much more so when, through an expedient means, they were rescued from that burning house! World-Honored One, even if the rich man had not given them the tiniest carriage, he would still not be guilty of falsehood. Why? Because this rich man had earlier made up his mind that he would employ an expedient means to cause his sons to escape. Using a device of this kind was no act of falsehood. How much less so, then, when the rich man knew that his wealth was limitless and he intended to enrich and benefit his sons by giving each of them a large carriage.”
The Buddha said to Shariputra, “Very good, very good. It is just as you have said. And Shariputra, the thus come one is like this. That is, he is a father to all the world. His fears, cares and anxieties, ignorance and misunderstanding, have long come to an end, leaving no residue. He has fully succeeded in acquiring measureless insight, powers, and freedom from fear, and gaining great supernatural powers and the power of wisdom. He is endowed with the paramitas of expedient means and of wisdom, his great pity and great compassion constant and unflagging; at all times he seeks what is good and will bring benefit to all.
“He is born into the threefold world, a burning house, rotten and old, in order to save living beings from the fires of birth, aging, sickness, and death, care, suffering, foolishness, misunderstanding, and the three poisons; to teach and convert them and enable them to attain supreme perfect enlightenment.
“He sees living beings seared and consumed by birth, aging, sickness, and death, care and suffering, sees them undergo many kinds of pain because of the five desires and the desire for wealth p.95and profit. Again, because of their greed and attachment and striving they undergo numerous pains in their present existence, and later they undergo the pain of being reborn in hell or as beasts or hungry spirits. Even if they are reborn in the heavenly realm or the realm of human beings, they undergo the pain of poverty and want, the pain of parting from loved ones, the pain of encountering those they detest—all these many different kinds of pain.
“Yet living beings, drowned in the midst of all this, delight and amuse themselves, unaware, unknowing, without alarm or fear. They feel no sense of loathing and make no attempt to escape. In this burning house that is the threefold world, they race about to east and west, and though they encounter great pain, they are not distressed by it.
“Shariputra, when the Buddha sees this, then he thinks to himself, I am the father of living beings and I should rescue them from their sufferings and give them the joy of the measureless and boundless buddha wisdom so that they may find their enjoyment in that.
“Shariputra, the thus come one also has this thought: If I should merely employ supernatural powers and the power of wisdom; if I should set aside expedient means and for the sake of living beings should praise the thus come one’s insight, powers, and freedom from fear, then living beings would not be able to gain salvation. Why? Because these living beings have not yet escaped from birth, aging, sickness, and death, or care and suffering, and are being consumed by flames in the burning house that is the threefold world. How could they be able to understand the Buddha’s wisdom?
“Shariputra, that rich man, though he had strength in his body and arms, did not use it. He merely employed a carefully contrived expedient means and thus was able to rescue his sons from the peril of the burning house, and afterward gave each of them a large carriage adorned with rare jewels. And the thus come one does the same. Though he possesses powers and freedom from fear, he does not use these. He merely employs wisdom and expedient means to rescue living beings from the p.96burning house of the threefold world, expounding to them the three vehicles, the vehicle of the voice-hearer, that of the pratyekabuddha, and that of the buddha.
“He says to them, ‘You must not be content to stay in this burning house of the threefold world! Do not be greedy for its coarse and shoddy forms, sounds, scents, tastes, and sensations! If you become attached to them and learn to love them, you will be burned up! You must come out of this threefold world at once so that you can acquire the three vehicles, the vehicles of the voice-hearer, the pratyekabuddha, and the buddha. I promise you now that you will get them, and that promise will never prove false. You have only to apply yourselves with diligent effort!’
“The thus come one employs this expedient means to lure living beings into action. And then he says to them, ‘You should understand that these doctrines of the three vehicles are all praised by the sages. They are free, without entanglements, leaving nothing further to depend upon or seek. Mount these three vehicles and with sense organs that are without outflows, powers, awareness, the way, meditations, emancipations, and samadhis, you will enjoy yourselves and will gain the delight of immeasurable peace and safety.’
“Shariputra, if there are living beings who are inwardly wise in nature, and who hear the Law from the Buddha, the world-honored one, believe and accept it, and put forth diligent effort, desiring to escape quickly from the threefold world and seeking to attain nirvana, they shall be called [those who ride] the vehicle of the voice-hearer. They are like those sons who left the burning house in the hope of acquiring goat-carts.
“If there are living beings who hear the Law from the Buddha, the world-honored one, believe and accept it, and put forth diligent effort, seeking wisdom that comes of itself, taking solitary delight in goodness and tranquillity, and profoundly understanding the causes and conditions of all phenomena, they shall be called [those who ride] the vehicle of the pratyekabuddha. They are like the sons who left the burning house in the hope of acquiring deer-carts.
p.97“If there are living beings who hear the Law from the Buddha, the world-honored one, believe and accept it, and put forth diligent effort, seeking comprehensive wisdom, buddha wisdom, wisdom that comes of itself, teacherless wisdom, the insight, powers, and freedom from fear of the thus come one, who pity and comfort countless living beings, bring benefit to heavenly and human beings, and save them all, they shall be called [those who ride] the great vehicle. Because the bodhisattvas seek this vehicle, they are called mahasattvas. They are like the sons who left the burning house in the hope of acquiring ox-carts.
“Shariputra, that rich man, seeing that his sons had all gotten out of the burning house safely and were no longer threatened, recalled that his wealth was immeasurable and presented each of his sons with a large carriage. And the thus come one does likewise. He is the father of all living beings. When he sees that countless thousands of millions of living beings, through the gateway of the Buddha’s teaching, can escape the pains of the threefold world, the fearful and perilous road, and gain the delights of nirvana, the thus come one at that time has this thought: I possess the storehouse of the buddhas’ measureless, boundless wisdom, powers, fearlessness, and other attributes. These living beings are all my sons. I will give the great vehicle to all of them equally so that there will not be those who gain extinction by themselves, but that all may do so through the extinction of the thus come one.
“To all the living beings who have escaped from the threefold world he then gives the delightful gifts of the meditations, emancipations, and so forth, of the buddhas. All these are uniform in appearance, uniform in type, praised by the sages, capable of producing pure, wonderful, supreme delight.
“Shariputra, that rich man first used three types of carriages to entice his sons, but later he gave them just the large carriage adorned with jewels, the safest, most comfortable kind of all. Despite this, that rich man was not guilty of falsehood. The thus come one does the same, and he is without falsehood. First he preaches the three vehicles to attract and guide living beings, but later he employs just the great vehicle to save them. Why? The p.98thus come one possesses the storehouse of measureless wisdom, powers, freedom from fear, and other attributes. He is capable of giving to all living beings the Law of the great vehicle. But not all of them are capable of receiving it.
“Shariputra, for this reason you should understand that the buddhas employ the power of expedient means. And because they do so, they make distinctions in the one buddha vehicle and preach it as three.”
The Buddha, wishing to state his meaning once more, spoke in verse form, saying:

Suppose there was a rich man
who had a large house.
This house was very old,
and decayed and dilapidated as well.
The halls, though lofty, were in dangerous condition,
the bases of the pillars had rotted,
beams and rafters were slanting and askew,
foundations and steps were crumbling.
Walls were cracked and gaping
and the plaster had fallen off of them.
The roof thatch was in disrepair or missing,
the tips of the eaves had dropped off.
The fences surrounding it were crooked or collapsed
and heaped rubbish was piled all around.
Some five hundred persons
lived in the house.
Kites, owls, hawks, eagles,
crows, magpies, doves, pigeons,
lizards, snakes, vipers, scorpions,
centipedes and millipedes,
newts and ground beetles,
weasels, raccoon dogs, mice, rats,
hordes of evil creatures
scurried this way and that.
Places that stank of excrement
overflowed in streams of filth
p.99where dung beetles and other creatures gathered.
Foxes, wolves, and jackals
gnawed and trampled in the filth
or tore apart dead bodies,
scattering bones and flesh about.
Because of this, packs of dogs
came racing to the spot to snatch and tear,
driven by hunger and fear,
searching everywhere for food,
fighting, struggling, seizing,
baring their teeth, snarling and howling.
That house was fearful, frightening,
so altered was its aspect.
In every part of it
there were goblins and trolls,
yakshas and evil spirits
who feed on human flesh
or on poisonous creatures.
The various evil birds and beasts
bore offspring, hatched and nursed them,
each hiding and protecting its young,
but the yakshas outdid one another
in their haste to seize and eat them.
And when they had eaten their fill,
their evil hearts became fiercer than ever;
the sound of their wrangling and contention
was terrifying indeed.
Kumbhanda demons
crouched on clumps of earth
or leaped one or two feet
off the ground,
idling, wandering here and there,
amusing themselves according to their whim.
Sometimes they seized a dog by two of its legs
and beat it till it had lost its voice,
or planted their feet on the dog’s neck,
terrifying it for their own delight.
p.100Again there were demons
with large tall bodies,
naked in form, black and emaciated,
constantly living there,
who would cry out in loud ugly voices,
shouting and demanding food.
There were other demons
whose throats were like needles,
or still other demons
with heads like the head of an ox,
some feeding on human flesh,
others devouring dogs.
Their hair like tangled weeds,
cruel, baleful, ferocious,
driven by hunger and thirst,
they dashed about shrieking and howling.
The yakshas and starving spirits
and the various evil birds and beasts
hungrily pressed forward in all directions,
peering out at the windows.
Such were the perils of this house,
threats and terrors beyond measure.
This house, old and rotting,
belonged to a certain man
and that man had gone nearby
and had not been out for long
when a fire
suddenly broke out in the house.
In one moment from all four sides
the flames rose up in a mass.
Ridgepoles, beams, rafters, pillars
exploded with a roar, quivering, splitting,
broke in two and came tumbling down
as walls and partitions collapsed.
The various demons and spirits
lifted their voices in a great wail,
the hawks, eagles, and other birds,
p.101the kumbhanda demons,
were filled with panic and terror,
not knowing how to escape.
The evil beasts and poisonous creatures
hid in their holes and dens,
and the pishacha demons,
who were also living there,
because they had done so little that was good,
were oppressed by the flames
and attacked one another,
drinking blood and gobbling flesh.
The jackals and their like
were already dead by this time
and the larger of the evil beasts
vied in devouring them.
Foul smoke swirled and billowed up,
filling the house on every side.
The centipedes and millipedes,
the poisonous snakes and their kind,
scorched by the flames,
came scurrying out of their lairs,
whereupon the kumbhanda demons
pounced on them and ate them.
In addition, the starving spirits,
the fire raging about their heads,
hungry, thirsty, tormented by the heat,
raced this way and that in terror and confusion.
Such was the state of that house,
truly frightening and fearful;
malicious injury, the havoc of fire—
many ills, not just one, afflicted it.
At this time the owner of the house
was standing outside the gate
when he heard someone say,
“A while ago your various sons,
in order to play their games,
went inside the house.
p.102They are very young and lack understanding
and will be wrapped up in their amusements.”
When the rich man heard this,
he rushed in alarm into the burning house,
determined to rescue his sons
and keep them from being burned by the flames.
He urged his sons to heed him,
explaining the many dangers and perils,
the evil spirits and poisonous creatures,
the flames spreading all around,
the multitude of sufferings
that would follow one another without end,
the poisonous snakes, lizards, and vipers,
as well as the many yakshas
and kumbhanda demons,
the jackals, foxes, and dogs,
hawks, eagles, kites, owls,
ground beetles, and similar creatures,
driven and tormented by hunger and thirst,
truly things to be feared.
His sons could not stay in such a perilous place,
much less when it was all on fire!
But the sons had no understanding
and though they heard their father’s warnings,
they continued engrossed in their amusements,
never ceasing their games.
At that time the rich man
thought to himself:
My sons behave in this manner,
adding to my grief and anguish.
In this house at present
there is not a single joy,
and yet my sons,
wrapped up in their games,
refuse to heed my instructions
and will be destroyed by the fire!
Then it occurred to him
p.103to devise some expedient means,
and he said to his sons,
“I have many kinds
of rare and marvelous toys,
wonderful jeweled carriages,
goat-carts, deer-carts,
carts drawn by big oxen.
They are outside the gate right now—
you must come out and see them!
I have fashioned these carts
explicitly for you.
You may enjoy whichever you choose,
play with them as you like!”
When the sons heard
this description of the carts,
at once they vied with one another
in dashing out of the house,
till they reached the open ground,
away from all peril and danger.
When the rich man saw that his sons
had escaped from the burning house
and were standing in the crossroads,
he seated himself on a lion seat,
congratulating himself in these words:
“Now I am content and happy.
These sons of mine
have been very difficult to raise.
Ignorant, youthful, without understanding,
they entered that perilous house
with its many poisonous creatures
and its goblins to be feared.
The roaring flames of the great fire
rose up on all four sides,
yet those sons of mine
still clung to their games.
But now I have saved them,
caused them to escape from danger.
p.104That is the reason, good people,
I am content and happy.”
At that time the sons,
seeing their father comfortably seated,
all went to where he was
and said to him:
“Please give us
the three kinds of jeweled carriages
you promised us earlier.
You said if we came out of the house
you’d give us three kinds of carts
and we could choose whichever we wished.
Now is the time
to give them to us!”
The rich man was very wealthy
and had many storehouses.
With gold, silver, lapis lazuli,
seashells, agate,
and other such precious things
he fashioned large carriages
beautifully adorned and decorated,
with railings running around them
and bells hanging from all sides.
Ropes of gold twisted and twined,
nets of pearls
stretched over the tops,
and fringes of golden flowers
hung down everywhere.
Multicolored decorations
wound around and encircled the carriages,
soft silks and gauzes
served for cushions,
with fine felts of most wonderful make
valued at thousands or millions,
gleaming white and pure,
to spread over them.
p.105There were large white oxen,
sleek, stalwart, of great strength,
handsome in form,
to draw the jeweled carriages,
and numerous grooms and attendants
to accompany and guard them.
These wonderful carriages
the man presented to each of his sons alike.
The sons at that time
danced for joy,
mounting the jeweled carriages,
driving off in all directions,
delighting and amusing themselves
freely and without hindrance.
I say this to you, Shariputra—
I am like this rich man.
I, most venerable of the sages,
am the father of the world
and all living beings
are my children.
But they are deeply attached to worldly pleasures
and lacking in minds of wisdom.
There is no safety in the threefold world;
it is like a burning house,
replete with a multitude of sufferings,
truly to be feared,
constantly beset with the griefs and pains
of birth, aging, sickness, and death,
which are like fires
raging fiercely and without cease.
The thus come one has already left
the burning house of the threefold world
and dwells in tranquil quietude
in the safety of forest and plain.
But now this threefold world
is all my domain,
p.106and the living beings in it
are all my children.
Now this place
is beset by many pains and trials.
I am the only person
who can rescue and protect others,
but though I teach and instruct them,
they do not believe or accept my teachings,
because, tainted by desires,
they are deeply immersed in greed and attachment.
So I employ an expedient means,
describing to them the three vehicles,
causing all living beings
to understand the pains of the threefold world,
and I set forth and expound
ways whereby they can escape from the world.
If these children of mine
will only determine in their minds to do so,
they can acquire all the three insights
and the six transcendental powers,
can become cause-awakened ones
or bodhisattvas who never regress.
I say to you, Shariputra,
for the sake of living beings
I employ these similes and parables
to preach the single buddha vehicle.
If you and the others are capable
of believing and accepting my words,
then all of you are certain
to attain the buddha way.
This vehicle is subtle, wonderful,
foremost in purity;
throughout all the worlds
it stands unsurpassed.
The Buddha delights in and approves it,
and all living beings
should praise it,
p.107offer it alms and obeisance.
There are immeasurable thousands of millions
of powers, emancipations,
meditations, wisdoms,
and other attributes of the Buddha.
Obtaining a vehicle such as this,
the children
day and night for unnumbered kalpas
will find constant enjoyment,
will join the bodhisattvas
and the multitude of voice-hearers
in mounting this jeweled vehicle
and proceeding directly to the place of enlightenment.
For these reasons,
though one should seek diligently in the ten directions,
one will find no other vehicles
except when the Buddha preaches them as an expedient means.
I tell you, Shariputra,
you and the others
are all my children,
and I am a father to you.
For repeated kalpas
you have burned in the flames of manifold sufferings,
but I will save you all
and cause you to escape from the threefold world.
Although earlier I told you
that you had attained extinction,
that was only the end of birth and death,
it was not true extinction.
Now what is needed
is simply the buddha wisdom.
If there are bodhisattvas
here in this assembly,
let them with a single mind
listen to the true Law of the buddhas.
Though the buddhas, the world-honored ones,
p.108employ expedient means,
the living beings converted by them
are all bodhisattvas.
If there are persons of little wisdom
who are deeply attached to lust and desire,
because they are that way,
the Buddha preaches for them the rule of suffering.
Then the living beings will be glad in mind,
having gained what they never had before.
The rule of suffering that the Buddha preaches
is true and never varies.
If there are living beings
who do not understand the root of suffering,
who are deeply attached to the causes of suffering
and cannot for a moment put them aside,
because they are that way,
the Buddha uses expedient means to preach the way.
As to the cause of all suffering,
it has its root in greed and desire.
If greed and desire are wiped out,
it will have no place to dwell.
To wipe out all suffering—
this is called the third rule.
For the sake of this rule, the rule of extinction,
one practices the way.
And when one escapes from the bonds of suffering,
this is called attaining emancipation.
By what means
can a person attain emancipation?
Separating oneself from falsehood and delusion—
this alone may be called emancipation.
But if a person has not truly
been able to emancipate himself from everything,
then the Buddha will say
he has not achieved true extinction,
because such a person
has not yet gained the unsurpassed way.
p.109My purpose is not to try
to cause them to reach extinction.
I am the Dharma king,
free to do as I will with the Law.
To bring peace and safety to living beings—
that is the reason I appear in the world.
I say to you, Shariputra,
this Dharma seal of mine
I preach because I wish
to bring benefit to the world.
You must not recklessly transmit it
wherever you happen to wander.
If there is someone who hears it,
responds with joy and gratefully accepts it,
you should know that that person
has reached the stage of non-regression.
If there is someone who believes and accepts
the Law of this sutra,
that person has already seen
the buddhas of the past,
has respectfully offered alms to them
and listened to this Law.
If there is someone who can
believe what you preach,
then that person has seen me,
and has also seen you
and the other monks
and the bodhisattvas.
This Lotus Sutra
is preached for those with profound wisdom.
If persons of shallow understanding hear it,
they will be perplexed and fail to comprehend.
As for all the voice-hearers
and pratyekabuddhas,
in this sutra there are things
that are beyond their powers.
Even you, Shariputra,
p.110in the case of this sutra
were able to gain entrance through faith alone.
How much more so, then, the other voice-hearers.
Those other voice-hearers—
it is because they have faith in the Buddha’s words
that they can comply with this sutra,
not because of any wisdom of their own.
Also, Shariputra,
to persons who are arrogant or lazy
or taken up with views of the self,
do not preach this sutra.
Those with the shallow understanding of ordinary persons,
who are deeply attached to the five desires,
cannot comprehend it when they hear it.
Do not preach it to them.
If a person fails to have faith
but instead slanders this sutra,
immediately he will destroy all the seeds
for becoming a buddha in any world.
Or perhaps he will scowl with knitted brows
and harbor doubt or perplexity.
Listen and I will tell you
the penalty this person must pay.
Whether the Buddha is in the world
or has already entered extinction,
if this person should slander
a sutra such as this,
or on seeing those who read, recite,
copy, and uphold this sutra,
should despise, hate, envy,
or bear grudges against them,
the penalty this person must pay—
listen, I will tell you now:
When his life comes to an end
he will enter the Avichi hell,
be confined there for a whole kalpa,
p.111and when the kalpa ends, be born there again.
He will keep repeating this cycle
for a countless number of kalpas.
Though he may emerge from hell,
he will fall into the realm of beasts,
becoming a dog or jackal,
his form lean and scruffy,
dark, discolored, with scabs and sores,
something for men to make sport of.
Or again he will be
hated and despised by men,
constantly plagued by hunger and thirst,
his bones and flesh dried up,
in life undergoing torment and hardship,
in death buried beneath tiles and stones.
Because he cut off the seeds of buddhahood
he will suffer this penalty.
If he should become a camel
or be born in the shape of a donkey,
his body will constantly bear heavy burdens
and have the stick or whip laid on it.
He will think only of water and grass
and understand nothing else.
Because he slandered this sutra,
this is the punishment he will incur.
Or he will be born as a jackal
who comes to the village,
body all scabs and sores,
having only one eye,
by the boys
beaten and cuffed,
suffering grief and pain,
sometimes to the point of death.
And after he has died
he will be born again in the body of a serpent,
long and huge in size,
p.112measuring five hundred yojanas,
deaf, witless, without feet,
slithering along on his belly,
with little creatures
biting and feeding on him,
day and night undergoing hardship,
never knowing rest.
Because he slandered this sutra,
this is the punishment he will incur.
If he should become a human being,
his faculties will be blighted and dull,
he will be puny, vile, bent, crippled,
blind, deaf, hunchbacked.
The things he says
people will not believe,
the breath from his mouth will be constantly foul,
he will be possessed by demons,
poor and lowly,
ordered around by others,
plagued by many ailments, thin and gaunt,
having no one to turn to.
Though he attached himself to others,
they would never think of him;
though he might gain something,
he would at once lose or forget it.
Though he might practice the art of medicine
and by its methods cure someone’s disease,
the person would grow sicker from some other malady
and perhaps in the end would die.
If he himself had an illness,
no one would aid or nurse him,
and though he took good medicine,
it would only make his condition worse.
If others should commit traitorous acts,
plunder, and rob,
blames for such sins
would be unjustly visited on him.
p.113A sinful person of this sort
will never see the Buddha,
the king of the many sages,
preaching the Law, teaching and converting.
A sinful person of this sort
will constantly be born amid difficulties,
crazed, deaf, confused in mind,
and never will hear the Law.
For countless kalpas
numerous as Ganges sands
he will at birth become deaf and dumb,
his faculties impaired,
will constantly dwell in hell,
strolling in it as though it were a garden,
and the other evil paths of existence
he will look on as his own home.
Camel, donkey, pig, dog—
these will be the forms he will take on.
Because he slandered this sutra,
this is the punishment he will incur.
If he should become a human being,
he will be deaf, blind, dumb.
Poverty, want, all kinds of decay
will be his adornment;
water blisters, diabetes,
scabs, sores, ulcers,
maladies such as these
will be his garments.
His body will always smell bad,
filthy and impure.
Deeply attached to views of self,
he will grow in anger and hatred;
aflame with licentious desires,
he will not spurn even birds or beasts.
Because he slandered this sutra,
this is the punishment he will incur.
I tell you, Shariputra,
p.114if I were to describe the punishments that fall
on persons who slander this sutra,
I could exhaust a kalpa and never come to the end.
For this reason
I expressly say to you,
do not preach this sutra
to people who are without wisdom.
But if there are those of keen capacities,
wise and understanding,
of much learning and strong memory,
who seek the buddha way,
then to people such as this
it is permissible to preach it.
If there are people who have seen
hundreds and thousands and millions of buddhas,
have planted many good roots
and are firm and deeply committed in mind,
then to people such as this
it is permissible to preach it.
If there are people who are diligent,
constantly cultivating a compassionate mind,
not begrudging of life or limb,
then it is permissible to preach it.
If there are people who are respectful, reverent,
with minds set on nothing else,
who separate themselves from ignorant people
to live alone among mountains and waters,
then to people such as this
it is permissible to preach it.
Again, Shariputra,
if you see a person
who thrusts aside evil friends
and associates with good companions,
then to a person such as this
it is permissible to preach it.
If you see a son of the Buddha
p.115observing the precepts, clean and spotless
as a pure bright gem,
seeking the great vehicle sutra,
then to a person such as this
it is permissible to preach it.
If a person is without anger,
upright and gentle in nature,
constantly pitying all beings,
respectful and reverent to the buddhas,
then to a person such as this
it is permissible to preach it.
Again, if a son of the Buddha
in the midst of the great assembly
should with a pure mind
employ various causes and conditions,
similes, parables, and other expressions
to preach the Law in unhindered fashion,
to a person such as this
it is permissible to preach it.
If there are monks who,
for the sake of comprehensive wisdom,
seek the Law in every direction,
pressing palms together, gratefully accepting,
desiring only to accept and embrace
the sutra of the great vehicle
and not accepting a single verse
of the other sutras,
to persons such as this
it is permissible to preach it.
If a person, earnest in mind,
seeks this sutra
as though he were seeking the Buddha’s relics,
and having gained and gratefully accepted it,
that person shows no intention
of seeking other sutras
and has never once given thought
p.116to the writings of the non-Buddhist doctrines,
to a person such as this
it is permissible to preach it.
I tell you, Shariputra,
if I described all the characteristics
of those who seek the buddha way,
I could exhaust a kalpa and never be done.
People of this type
are capable of believing and understanding.
Therefore for them you should preach
the Lotus Sutra of the Wonderful Law.


Chapter Three: Simile and Parable
Nine important points

Point One, regarding the “Simile and Parable” chapter

Words and Phrases, volume five, says, “Hi, or simile, means to compare one thing to another; yu, or parable, means to enlighten and instruct. . . . The Buddha’s great compassion is unceasing. And since his clever wisdom is boundless, he goes farther and sways the trees in order to instruct them [people of lesser capacities] concerning the wind, or holds a round fan to show them the moon.”

The Record of the Orally Transmitted Teachings says: “Great compassion” is like the mercy and compassion that a mother feels for her child. At present it is the mercy and compassion of Nichiren and his followers. Chang-an [in his commentary on the Nirvana Sutra] says, “One who rids the offender of evil is acting as his parent.”
“Clever wisdom” refers to Nam-myoho-renge-kyo, and to the doctrine that the teachings of the other schools do not lead to the attainment of the way. It also means that we are “clever at difficult questions and answers” (chapter fifteen, Emerging from the Earth).
When Words and Phrases says that the Buddha “goes farther [and sways the trees],” you should understand that he set forth these similes and parables for the sake of the people in his time and further for those who will come after the Buddha’s passing.
The swaying of the trees represents earthly desires, and instructing us what the wind is means that we are taught that earthly desires are enlightenment. The round fan that the Buddha holds up is the realm of birth and death, and the moon shows us that the sufferings of birth and death are nirvana. Now, when Nichiren and his followers chant Nam-myoho-renge-kyo, they are p.44mounting the vehicle of the great white ox “and proceeding directly to the place of practice” (chapter three).
On “The Words and Phrases,” volume five, says, “The trees, the round fan, the wind, the moon—these are simply symbols of the principle of the perfect teaching.”
It also says, “How should the true aspect of all phenomena as it is set forth in the preaching of the doctrine be something that is hidden for a time and again makes its appearance for a time? Rather it is like an endless wind that never dies, or the moon in the sky that appears constantly.” You should think about this passage of commentary.
Here “hiding” refers to death, and “appearing” refers to birth. The “endless wind” is our breath, and “the moon in the sky” is the moon of our minds. The ‘birth and death’ of the Lotus Sutra is something that abides constantly throughout the three existences of past, present, and future, not something that is hidden at one time and appears at another.
This wind that is our breath, when it blows, comes out in the form of words. It is Nam-myoho-renge-kyo. And the moon that is the enlightenment of the Dharma-realm of the single mind appears and abides constantly. This is what On “The Words and Phrases” means when it says, “These are simply symbols of the principle of the perfect teaching.”
“Perfect” refers to the Dharma-realm, and “teaching” to the intricate connections that bind together the three thousand worlds. “Principle” refers to the single principle embodied in the true aspect of all phenomena.

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

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

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

Point Three, regarding the passage “World-Honored One, for a long time now, all day and throughout the night, I have repeatedly taxed myself with this thought. But now I have heard from the Buddha what I had never heard before, a Law never known in the past, and it has ended all my doubts and regrets. My body and mind are at ease and I have gained a wonderful feeling of peace and security.”

Words and Phrases, volume five, says, “‘From the Buddha’—this signifies the attainment of joy through the body. ‘Heard a Law [never known in the past]’—this signifies the attainment of joy through the mouth. ‘Ended all my doubts and regrets’—this signifies the attainment of joy through the mind.”

The Record of the Orally Transmitted Teachings says: “My body and mind are at ease”—because of the realization that earthly desires are enlightenment, and that the sufferings of birth and death are nirvana. The body gains assurance through the p.48realization that the sufferings of birth and death are nirvana. The mind gains assurance through the realization that earthly desires are enlightenment.
“From the Buddha” indicates those followers who receive the teachings from Nichiren, and the joy of the mouth indicates Nam-myoho-renge-kyo. The joy of the mind comes about through the realization that one is no longer confused or hampered by darkness, or ignorance.
Thus, when we stop to consider the matter, we realize that this passage is speaking of the threefold contemplation in a single mind and the three thousand realms in a single moment of life, or the fact that we can attain Buddhahood in our present bodies. The expedient means of the provisional teachings afford no such feeling of ease, no such peace and security. This is why the Immeasurable Meanings Sutra tells us that persons who follow those teachings “will travel perilous byways beset by numerous hindrances and trials.”

Point Four, regarding the “share of the Buddha’s Law” in the passage “born from the Buddha’s mouth, born through conversion to the Law, gaining my share (bun) of the Buddha’s Law”

The Record of the Orally Transmitted Teachings says: This “share of the Buddha’s Law” refers to a share or portion of the Middle Way that Shāriputra gained enlightenment into, the first stage of security. The various distinctions or stages represented by the first stage in the theoretical teaching and the second stage and above in the essential teaching all arise out of this word “share” (bun). In effect, this one word “share” represents the doctrine of three thousand realms in a single moment of life. Therefore those who are in hell attain the effect of Buddhahood in their “shares” or identity as dwellers in hell. And thus in the same way all the beings in the three thousand realms each in the entity of its own particular “share” attain Buddhahood.
This in truth is what is meant when it is said that we may attain p.49Buddhahood in our present identities. Now when Nichiren and his followers chant Nam-myoho-renge-kyo, they are in that share or identity attaining Buddhahood.
Bun, or “share,” may also mean to separate or to distinguish, and refers to the making of a clear distinction between the provisional teachings, which can never lead to enlightenment, and the Lotus Sutra, which enables one to attain Buddhahood.
Again, the bun, or “share,” is that embodied in the “Life Span” chapter of the essential teaching, the share that is the original share or endowment of each and every being.
Summing up, then, we may say that this share of enlightenment that Shāriputra attained, the first stage of security in the theoretical teaching, is concerned only with an understanding of the doctrinal study of the sutra. But when one truly attains the enlightenment of the first stage of security [the stage of non-regression and the true cause of Shakyamuni’s enlightenment], one has reached the highest level of the entire sutra.

Point Five, regarding the words “turned round and round of themselves” in the passage “The heavenly robes they had scattered remained suspended in the air and turned round and round of themselves.”

Volume five of On “The Words and Phrases” says, “It is just as The Treatise on the Great Perfection of Wisdom states. When the sutra says that the robes ‘turned round and round of themselves,’ it indicates that, when the multitude heard Shāriputra receive a prediction that he would attain Buddhahood, their Dharma natures turned or appeared naturally and of themselves, thus turning or transforming all the causes and effects that pertained to them, their own being and their environments, their selves and others about them.”

The Record of the Orally Transmitted Teachings says: The proof that insentient beings such as plants and trees can attain Buddhahood derives from this passage on how the robes “turned round and round of themselves.” For it explains in full how, p.50because of the principle of three thousand realms in a single moment of life, both the self and the environment are one in attaining Buddhahood. And it indicates that Nichiren and his followers, in chanting Nam-myoho-renge-kyo, are the very ones who prove that it is possible for plants and trees to attain Buddhahood. The “turning round and round” is done by the five characters of the daimoku, and “of themselves” indicates that it is something done by us practitioners.
You should give very careful thought to these words in the fifth volume of On “The Words and Phrases.”

Point Six, regarding the words “all [acting] at the same time” in the passage “Heavenly beings made music, a hundred, a thousand, ten thousand varieties, all [acting] at the same time in the midst of the air, raining down quantities of heavenly flowers and speaking these words”

The Record of the Orally Transmitted Teachings says: The word “time” refers to the time of the Latter Day of the Law. “All [acting]” refers to Nam-myoho-renge-kyo. “All” refers to the words “in the end to dwell in the single vehicle” in the passage “As the light of the sun and moon / can banish all obscurity and gloom, / so this person as he passes through the world / can wipe out the darkness of living beings, / causing immeasurable numbers of bodhisattvas / in the end to dwell in the single vehicle” (chapter twenty-one, Supernatural Powers). Now Nichiren and his followers center on the five characters of the daimoku and are not concerned with any other practices.
Again the Record says: The words and sayings of the Ten Worlds are all activities springing from a single chanting of the daimoku. How then could they fail to have an effect?

Point Seven, on using similes and parables to obtain understanding, as in the passage “Moreover, Shāriputra, I too will now make use of similes and parables to further clarify this doctrine. For through similes and parables those who are wise can obtain understanding.”

p.51Great Concentration and Insight, volume five, says, “Wisdom means being able to use similes as a means by which to understand the teachings.”

The Record of the Orally Transmitted Teachings says: This passage refers to the way in which the image of a mirror expresses the perfect unification of the three truths. Generally speaking, the simile of a mirror refers to the way in which one can see one’s image and reflection in a mirror. The mirror is the mirror of the single mind. Although there are various sayings associated with mirrors, in the end they are founded on the particular power and virtue of mirrors, their ability to reflect all of the ten thousand images1 or phenomena. The five characters Myoho-renge-kyo similarly reflect the ten thousand phenomena, not overlooking a single one of them.
The Record also speaks of five mirrors. In the mirror of myō are reflected the wonders of the Dharma-realm; in the mirror of hō is reflected the entity or essence of the Dharma-realm; in the mirror of ren are reflected the effects of the Dharma-realm; in the mirror of ge are reflected the causes of the Dharma-realm; and in the mirror of kyō are reflected the words and sounds of the ten thousand phenomena.
Again we may say that in the mirror of myō are reflected the Flower Garland teachings; in the mirror of hō, the Āgama teachings; in the mirror of ren, the Correct and Equal teachings; in the mirror of ge, the Wisdom teachings; and in the mirror of kyō, the Lotus teachings. One should understand how they relate to each other both in the order they were preached and in the reverse order.2
The five bodily sections,3 or the five elements that make up p.52the bodies of living beings such as us, are reflections of Myoho-renge-kyo, and therefore we should learn to use the “Treasure Tower” chapter as our mirror. It will enable us to determine clearly whether our faith is genuine or whether we are committing slander. A mirror that allows us to see our own images and reflections—such is Nam-myoho-renge-kyo.

Point Eight, on the words “only one gate” in the passage “Shāriputra, suppose that in a certain town in a certain country there was a very rich man. . . . His own house was big and rambling, but it had only one gate.”

Words and Phrases, volume five, says, “The words ‘had only one gate’ are a simile that derives from the earlier passage ‘I employ various different doctrines [literally, doctrine gates] / to disseminate the Buddha way.’ . . .
“There are two kinds of gates, the gate to a house and the gate to a vehicle. The house is the realm of birth and death, and the gate is the all-important path by which one gains egress from the house. Here it represents the ultimate doctrine of the expedient teachings. The vehicle is the doctrine of the Great Vehicle, and the gate to it is the ultimate expression of the perfect teaching.”

The Record of the Orally Transmitted Teachings says: The one gate is the mind that has faith in the Lotus Sutra. The vehicle is the Lotus Sutra, and the ox that draws the vehicle is Nam-myoho-renge-kyo.
The house is the realm of earthly desires. Passing through the round of births and deaths, one makes one’s way on the land of the Dharma nature, or enlightenment, that is inherent within oneself.

Point Nine, on the passage “But now this threefold world / is all my domain, / and the living beings in it / are all my children. / Now this place / is beset by many pains and trials. / I am the only person / who can rescue and protect others.”

p.53Words and Phrases, volume five, says, “In the passage beginning ‘But now this threefold world,’ the six lines of this, the second passage describing what is seen, represent a verification of the earlier prose passage that reads, ‘He sees living beings seared and consumed by birth, aging, sickness and death’ (chapter three). This second passage on what is seen corresponds to the part of the parable that describes the fire breaking out in the house. The words that begin with the line ‘I am the only person,’ the third passage on what is seen, are a verification of the earlier prose passage that reads, ‘When the Buddha sees this, then he thinks to himself, I am the father of living beings and I should rescue them from their sufferings’ (ibid.). It corresponds to the part of the parable that describes how the rich man in alarm enters the burning house.”

The Record of the Orally Transmitted Teachings says: This passage is one that deals with the concept of three thousand realms in a single moment of life. With regard to the doctrine of three thousand realms in a single moment of life, the theoretical teaching makes clear the two thousand worlds of the realm of the five components and the realm of living beings, while the essential teaching makes clear [the one thousand worlds of] the realm of the environment as well.
Again we may say that the words “But now this threefold world” relate to the realm of the environment. The words “and the living beings in it” relate to the realm of the five components. And the words “Now this place / is beset by many pains and trials. / I am the only person / who can rescue and protect others” relate to the realm of living beings. Or again we may say that the words “But now this threefold world” represent the Thus Come One of the Dharma body [in the doctrine of the three bodies]. The words “and the living beings in it / are all my children” represent the Thus Come One of the reward body. And the words “Now this place / is beset by many pains and trials” etc., represent the Thus Come One of the manifested body.
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Notes

1. “Ten thousand” as in “all of the ten thousand images” means all or innumerable. Other such expressions are “the ten thousand things” and “all the ten thousand phenomena.”
2. The words “in the order they were preached” mean to determine the superiority and inferiority of these five teachings, and “in the reverse order” means to interpret the first four teachings from the viewpoint of the Lotus teachings.
3. The “five bodily sections” are the head and the four limbs, and indicate the entire human body.

—-
he Essential Passage in Each of the Twenty-eight Chapters of the Lotus Sutra

A total of twenty-eight essential points to be kept secret.

(Translator’s note: In this section, a passage from each chapter of the sutra is explained basically in four ways. They are (1) glosses on the right, (2) glosses on the left, (3) alternative reading, and (4) summary. Not all of these are given in each chapter. “Glosses on the right” and “glosses on the left” are notes put on both sides of a passage in classical Chinese, written vertically. “Alternative reading” is the way Nichiren reads the passage from the viewpoint of his enlightenment. Finally a “summary” is given to convey the essence of the passage as Nichiren sees it in the light of his teaching.)
1. Introduction

Text: “[This bodhisattva Virtue Storehouse] / has already fully understood in his mind / the true aspect that is without outflows.”

Glosses on the right:
without outflows—the Ten Worlds
true aspect—to understand for the first time

Glosses on the left:
without outflows—the Wonderful Law
true—the eternal and unchanging truth
p.208aspect—the truth that functions in accordance with changing circumstances

Alternative reading: Through the true aspect that is without outflows his mind has already gained the full understanding.

Summary: This passage states that when one first understands that one’s mind has always been enlightened, this is the attainment of Buddhahood. That is to say, when one first understands through the daimoku [that one is the entity of] Nam-myoho-renge-kyo.
2. Expedient Means

Text: “But that these phenomena (hō) are part of an abiding Law (hō), / that the characteristics of the world are constantly abiding.”

Glosses on the right:
these phenomena, etc.—supreme truth
the characteristics of the world, etc.—worldly truth

Glosses on the left:
these phenomena, etc.—the theoretical teaching
the characteristics of the world, etc.—the essential teaching

Alternative reading: Because this Law (hō) is eternal, both its unchanging nature and [its manifestations, namely] the characteristics of the world, are constantly abiding.

Summary: This passage states the “constantly abiding” [principle], namely, that the minds of living beings are and have always been Buddhas. All the ten thousand phenomena have always been the embodiments of enlightenment.
3. Simile and Parable

Text: “mounting this jeweled vehicle / and proceeding directly to the place of practice”

p.209Glosses on the right:
mounting—one who accepts and upholds [the Lotus Sutra]
this jeweled vehicle—carts drawn by large white oxen
proceeding directly to the place of practice—the ordinary mortal is none other than the highest state [Buddhahood]

Glosses on the left:
this jeweled vehicle—the daimoku
the place of practice—the place of highest reward [Buddhahood]

Summary: This passage describes how one becomes aware of the Buddha vehicle within oneself and enters the palace of oneself. Chanting Nam-myoho-renge-kyo is what is meant by entering the palace of oneself.
4. Belief and Understanding

Text: “This cluster of unsurpassed jewels / has come to us unsought.”

Glosses on the right:
This cluster of unsurpassed jewels—the three thousand realms in a single moment of life

Glosses on the left:
This cluster of unsurpassed jewels—the daimoku
has come to us—it is ours as a matter of course

Summary: This passage is saying that the body and mind, which have existed from the beginningless past, are inherently endowed with the eternally unchanging nature, the wonderful reality, the wonderful wisdom. Therefore there is no need to seek the true aspect outside of one’s own mind. Nam-myoho-renge-kyo is what “has come to us unsought.”
5. The Parable of the Medicinal Herbs

Text: “Again there are sons of the Buddha / who devote their minds solely to the Buddha way, / constantly practicing p.210mercy and compassion, / knowing that they themselves will attain Buddhahood.”

Glosses on the right:
constantly—the three existences of past, present, and future
mercy and compassion—the daimoku
they themselves—all living beings

Glosses on the left:
devote their minds—to have full command of
constantly—always, every moment
knowing that they, etc.—creating their own wisdom and [becoming] Buddhas

Summary: This passage makes absolutely clear the attainment of Buddhahood in times to come. That is, it refers to Nam-myoho-renge-kyo.
6. Bestowal of Prophecy

Text: “Where these Buddhas are / he will constantly carry out brahma practices / and for immeasurable kalpas / will uphold and embrace the Buddha and the Law [the Lotus Sutra reads ‘the Buddha Law’].”

Glosses on the right:
Where these Buddhas are—The [living beings of the] Ten Worlds are Buddhas who are the true aspect
constantly carry out brahma practices—will constantly abide throughout the three existences
for immeasurable kalpas, etc.—earthly desires are enlightenment, the sufferings of birth and death are nirvana

Glosses on the left:
for immeasurable kalpas, etc.—one who is affected by all the karmic impediments

Summary: When this passage speaks of “constantly” or “for immeasurable kalpas,” it is referring to the Wonderful Law that p.211exists in one’s original state of life. That is, it is referring to Nam-myoho-renge-kyo.
7. The Parable of the Phantom City

Text: “When I look at that far-off time it seems like today.”

Glosses on the right:
that far-off time—major world system dust particle kalpas ago

Glosses on the left:
when I look at that—the time when the Buddha was in the world

Summary: This passage is speaking of the original one moment of life, which is also the Dharma-realm, and saying that, outside of the one moment of life or the Dharma-realm, the six paths and the four noble worlds do not exist. It is speaking of Nam-myoho-renge-kyo, the one moment of life that permeates the three existences of past, present, and future. The word “today” indicates the today of the Latter Day of the Law.
8. Prophecy of Enlightenment for Five Hundred Disciples

Text: “When the poor man saw the jewel / his heart was filled with great joy.”

Glosses on the right:
poor man—all the living beings in the country of Japan
the jewel—the daimoku, the Gohonzon
his heart—the mind and the body
great joy—earthly desires are enlightenment, the sufferings of birth and death are nirvana

Glosses on the left:
his heart—the form of the believing mind

Summary: This passage refers to the great joy that one experiences when one understands for the first time that one’s mind p.212from the very beginning has been a Buddha. Nam-myoho-renge-kyo is the greatest of all joys.
9. Prophecies Conferred on Learners and Adepts

Text: “He dwells securely in the Buddha way [the Lotus Sutra reads ‘Buddha’s Law’] / and thereby seeks the unsurpassed way.”

Glosses on the right:
Buddha way—the entire Lotus Sutra
unsurpassed way—the daimoku

Glosses on the left:
Buddha way—broad and abbreviated discussions
unsurpassed way—the essential point

Alternative reading: Though he dwells securely in the Buddha way, / yet he seeks the unsurpassed way.

Summary: This passage is saying that when one first comes to understand and realize the wonderful principle of the three bodies of the Buddha that we have always been endowed with, this is called “seeking the unsurpassed way.” This is Nam-myoho-renge-kyo.
10. The Teacher of the Law

Text: “Know that persons such as these / freely choose where they will be born.”

Glosses on the right:
freely choose—the Land of Eternally Tranquil Light

Summary: This passage is saying that outside of each instant of thought of our deluded minds there is no Buddha mind. The births and deaths of [us living beings of] the nine worlds are the true reality [or nirvana], and hence we can “freely choose.” Chanting Nam-myoho-renge-kyo is being “free to choose.”
p.21311. The Emergence of the Treasure Tower

Text: “This way one will quickly attain / the unsurpassed Buddha way.”

Glosses on the right:
Buddha way—accepting and upholding

Glosses on the left:
unsurpassed Buddha way—the ordinary mortal is none other than the highest state [Buddhahood]

Alternative reading: The unsurpassed Buddha way / one has quickly attained.

Summary: This passage is saying that if one is an upholder, a person of the wonderful precepts of perfect and sudden enlightenment, and if one attains the two stages of near-perfect and perfect enlightenment in a single moment of life, this is what it means to “quickly attain.” To chant Nam-myoho-renge-kyo is to “quickly attain.”
12. Devadatta

Text: “in the space of an instant change into a man”

Summary: This passage is speaking of the “change” that occurs when one realizes that the three categories of illusion in their entirety are the three truths. When one chants Nam-myoho-renge-kyo, the three categories of illusion are none other than the three virtues [of the Dharma body, wisdom, and emancipation].
13. Encouraging Devotion

Text: “We care nothing for our bodies or lives / but are anxious only for the unsurpassed way.”

Glosses on the right:
bodies or lives—the element of the body and element of the mind

p.214Glosses on the left:
care nothing for—never begrudge
bodies or lives—even our bodies or lives

Summary: This passage is pointing out that our bodies and minds have from the beginning been in the nature of evil habits, impermanent, illusory, made up of the four elements and the five components. But the true reality of original enlightenment is something that abides forever. It is Nam-myoho-renge-kyo.
14. Peaceful Practices

Text: “All phenomena / are empty, without being, / without any constant abiding, / without arising or extinction.”

Alternative reading: All phenomena / are empty, without being; / both non-being and being constantly abide, / without arising or extinction.

Summary: This passage is saying that since the Wonderful Law has always abided constantly, the coming into being and extinction of [the living beings in] the six paths has from the beginning been a non-coming into being. Therefore it is said that there is no “arising or extinction.” Nam-myoho-renge-kyo has from the beginning been “without arising or extinction.”
15. Emerging from the Earth

Text: “And in order that day and night with constant diligence / they may seek the Buddha way”

Alternative reading: Constant diligence day and night—this has always been the way to seek the Buddha way.

Summary: This passage is saying that if in a single moment of life we exhaust the pains and trials of millions of kalpas, then instant after instant there will arise in us the three Buddha bodies with which we are eternally endowed. Nam-myoho-renge-kyo is just such a “diligent” practice.
p.21516. The Life Span of the Thus Come One

Text: “The Thus Come One perceives the true aspect of the threefold world exactly as it is. There is no ebb or flow of birth and death.”

Summary: This passage states that to perceive that all the ten thousand phenomena are the eternally endowed three bodies of the Buddha is what is called “perceiving the true aspect” of the threefold world. Since they are the enlightened entity that is eternally endowed, how could one say that there is any birth and death?
17. Distinctions in Benefits

Text: “and if he holds to the blessing of this single-mindedness / and with it seeks the unsurpassed way”

Summary: This passage is saying that all the ten thousand practices and ten thousand good deeds are solely for the purpose of manifesting the three bodies inherent in the originally enlightened single mind. Since good and evil are a single entity, it is called “the blessing of single-mindedness [or a single mind].” Nam-myoho-renge-kyo is the blessing of single-mindedness [or a single mind].
18. The Benefits of Responding with Joy

Text: “saying, ‘This sutra is profound and wonderful, / hard to encounter in a thousand, ten thousand kalpas!’”

Summary: This passage is saying that since all things are the Wonderful Law, the manifesting of this fundamental principle inherent in the single mind is a very wonderful and unparalleled action. It is the wonder of Nam-myoho-renge-kyo.
19. Benefits of the Teacher of the Law

Text: “By detecting their scent, he knows all those / who enter meditation or emerge from meditation.”

p.216Glosses on the right:
enter meditation—quietude
emerge from meditation—release from quietude

Glosses on the left:
enter meditation—the unchanging [and eternal truth], death
emerge from meditation—[the wisdom of the truth that functions] in accordance with changing circumstances, life
all—the Ten Worlds

Summary: This passage is saying that when the single mind is in a state of quietude, this is “to enter meditation,” and when the single mind is released from quietude, this is to “emerge from meditation.” To “know all those” is to know the original enlightenment that is both quietude and release from quietude. To enter meditation and emerge from meditation is Nam-myoho-renge-kyo.
20. The Bodhisattva Never Disparaging

Text: “but should with a single mind / preach this sutra far and wide, / age after age encountering Buddhas / and quickly completing the Buddha way”

Summary: This passage is saying that when one makes clear the fact that all beings in the Dharma-realm have from the beginning possessed the three truths in their single minds, then at each moment one encounters the Buddhas in one’s own mind, which is called “age after age encountering Buddhas.” This is Nam-myoho-renge-kyo.
21. Supernatural Powers of the Thus Come One

Text: “Such a person assuredly and without doubt / will attain the Buddha way.”

Glosses on the right:
without doubt—the cutting off of fundamental darkness

p.217Glosses on the left:
Such a person—the ten factors of life

Summary: This passage is saying that since each of the Ten Worlds is eternally endowed with the ten factors of life of original enlightenment, both hell and the world of Buddhahood are essentially one, and hence we are assured of attaining Buddhahood. This is what is meant by accepting and upholding Nam-myoho-renge-kyo.
22. Entrustment

Text: “[In future ages if there are good men and good women] who have faith in the wisdom of the Thus Come One, you should preach and expound the Lotus Sutra for them.”

Alternative reading: [If there are good men and good women] who have faith in the wisdom of the Thus Come One, and if you preach for them, you should preach and expound the Lotus Sutra.

Summary: This passage is saying that the enlightenment of the Thus Come One Shakyamuni has nothing about it that is different from the enlightenment of all living beings. Therefore to have faith in the wisdom of the Thus Come One is to have faith in the Wonderful Law. This is the wisdom of Nam-myoho-renge-kyo.
23. Former Affairs of the Bodhisattva Medicine King

Text: “This is true diligence. This is what is called a true Dharma offering to the Thus Come One.”

Summary: This passage describes a meditation or concentration on the Middle Way that embraces all forms and scents, that never slackens. This is what is called “a true Dharma offering to the Thus Come One.” Because Nam-myoho-renge-kyo is the sole and p.218only Law of the one vehicle, it is called the true Dharma. Both worldly and supra-worldly affairs are the true aspect that is pure and unalloyed.
24. The Bodhisattva Wonderful Sound

Text: “[Thereupon the bodhisattva Wonderful Sound, without rising from his seat] or swaying his body, entered into a samādhi.”

Glosses on the right:
without swaying—the distant past
samādhi—Land of Eternally Tranquil Light

Summary: This passage is saying that to become enlightened to the truth of the distant past is to be in a state in which “the body does not sway.” To enter the Land of Eternally Tranquil Light without having to eliminate obstacles of illusions is called “samādhi.” This is the samādhi of Nam-myoho-renge-kyo.
25. The Universal Gateway of the Bodhisattva Perceiver of the World’s Sounds

Text: “He views living beings with compassionate eyes. / The sea of his accumulated blessings is immeasurable.”

Glosses on the right:
sea of his accumulated blessings—blessings and wisdom

Summary: This passage is saying that because both the objective and subjective aspects of the Dharma-realm are part of the Wonderful Law, the Buddha looks on every living being equally, as though he or she were his only child. The blessings and wisdom of the objective and subjective worlds are immeasurable. Nam-myoho-renge-kyo has these two elements of blessings and wisdom.
p.21926. Dhāranī

Text: “[We will use our own bodies to shield and guard] those who . . . practice this sutra. We will see that they gain peace and tranquility.”

Glosses on the right:
peace and tranquility—appearing in the future

Glosses on the left:
peace and tranquility—appearing in the present

Summary: This passage is saying that if persons carry out the five practices, they will enter the path of enlightenment and will not encounter a dangerous road. This is what is meant by “peace and tranquility.” Nam-myoho-renge-kyo is this peace and tranquility.
27. Former Affairs of King Wonderful Adornment

Text: “We have been blessed with great good fortune from past existences and so have been born in an age where we can encounter the Buddha’s Law.”

Summary: This passage is saying that if one can establish a relationship with even just one phrase of the Wonderful Law, that relationship will continue unbroken over a million kalpas, and one can bring to realization the priceless jewel of the Great Vehicle, which is known as being “born in an age where one can encounter the Buddha’s Law.” This is the Buddha’s Law of Nam-myoho-renge-kyo.
28. Encouragements of the Bodhisattva Universal Worthy

Text: “when the lives of these persons come to an end, they will be received into the hands of a thousand Buddhas, who will free them from all fear and keep them from falling into the evil paths of existence.”

p.220Summary: This passage is saying that when we gain enlightenment into the Wonderful Law, then our bodies that are subjected to transmigration with differences and limitations will manifest, just as they are, the lands of Eternally Tranquil Light, and this is what is known as their “lives coming to an end.” The “thousand Buddhas” are the thousand factors. The word “hands” indicates that we are provided with these thousand factors, and therefore we will not fall “into the evil paths of existence.” These are the hands of Nam-myoho-renge-kyo.
This is the end of the separate transmission.

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