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29 January 2015

<< Thursday January 29, 2015 >>
NS1.27.7.20
<< Kin: 196 >>
YELLOW MAGNETIC WARRIOR
Tone: 1 Magnetic
Attract * Purpose * Unify

Tribe: 16 Warrior
Question * Fearlessness * Intelligence

Affirmation for: Yellow Magnetic Warrior
I Unify in order to Question
I Attract Fearlessness
I seal the output of intelligence
With the Magnetic tone of Purpose
I am guided by the power of MY OWN POWER DOUBLED!
Reading for: Yellow Magnetic Warrior
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<< Thursday January 29, 2015 >>
NS1.27.7.20
<< Kin: 196 >>
YELLOW MAGNETIC WARRIOR
Tone: 1 Magnetic
Attract * Purpose * Unify

Tribe: 16 Warrior
Question * Fearlessness * Intelligence

Affirmation for: Yellow Magnetic Warrior
I Unify in order to Question
I Attract Fearlessness
I seal the output of intelligence
With the Magnetic tone of Purpose
I am guided by the power of MY OWN POWER DOUBLED!
Reading for: Yellow Magnetic Warrior

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Passengers Born on Kin 196 (8)
Robert Asheville, NC US
Nick Davenport, IA US
ODouce Magog, QC CA
ZulaDaRulla Chicago, IL US
Neil Melbourne, 07 AU
Josh Keys Narre Warren, 07 AU
deanna Beaverton, OR US
Luke Voorhies Black Mountain, NC US

The next Galactic Birthday for kin 196
is in 260 days on 10/16/2015

Signup as a Passenger

Passengers (showing last 33)
3748 passengers in 260 kin
Name Kin Location
DarkEmeralds 186 Portland, OR US
BLU 36 Tampa, FL US
Vanessa C Loureiro 240 Rio De Jane, 21 BR
skype.kevinorin 129 Long Branch, NJ US
zioabb 170 Berlin, 16 DE
alissaua 139 North Scitu, MA US
djkonman 219 Alexandria, VA US
happy ever after 248 Fair Oaks, CA US
Girlmonkey 7 Forest Hill, NY US
Piyomise Trorpius 208 Kidlington, K2 GB
Juryt Abma 243 Bolsward, 02 NL
Marcos E Perez III 165 Marshalltow, IA US
Noreen 97 Cypress, CA US
xibear 248 Charleston, SC US
Marie dancin’Animal 247 Sonoma, CA US
Marie 247 Sonoma, CA US
Fehror 237 Chippewa Fa, WI US
Fivetin 256 Fitchburg, MA US
Imagin Ation 164 Potomac, MD US
Betty Young 187
Kalli 252 Saint Paul, MN US
ZO RB 158 Rego Park, NY US
Fury 110 Portland, OR US
Fenice 247 Lakeland, FL US
Luke Voorhies 196 Black Mount, NC US
sonia 51 Fort Lauder, FL US
alex 223 Asheville, NC US
Love 50 Stockton, CA US
Aria 48 Balwyn, 07 AU
Bärgeist 245 Regina, SK CA
Belinda 234 Santa Fe, NM US
Manu 192 Thane, 16 IN
Celi 94 Linder?d, 27 SE
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Reading for Yellow Magnetic Warrior
by Astro Dream Advisor
YellowMagnetic Warrior

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

Yellow Warrior is a conduit for cosmic communication, offering access to the universal web of consciousness. This is the web of the Mayan mystic spider that weaves intergalactic threads, the conduit of interconnected consciousness. Yellow Warrior is the spider in the web, the grid connection for divine communication. Receive these ripples of knowing from Yellow Warrior’s web through the central axis in your spine, your staff. Accept this gift of knowing in grace, as you would receive the morning light by turning your face to the Sun. Grace is an unexpected touch, a blessing given in love, a natural gift from the universe. Use the power of love like an electrical current to serve the light. Open fully to feel and receive it!The number for Yellow Warrior is sixteen, the number of unity with the cosmic foundation of resonant evolution. As you embody the ferryman’s staff, you become anchored in your connection to cosmic consciousness. Holding within you the foundational steps of the trinity, you carry the “Christed one” into the world. As a living mystic, you are the conduit of the spiraling galaxies that creates a union with cosmic consciousness. Sixteen may also be seen as the beginning of another octave – a higher octave characterized by organic balance and the new Earth under your feet.

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

Yellow Warrior is also your Higher Self & Guide.(you are guided by your own power doubled)

In Yellow Warrior’s star-glyph, notice the three sets of three pillars. There are many symbologies connected with this. For one, the three groups may represent stargates – access points between dimensions or ‘holes between worlds.’ Stargates such as Sirius and Pleiades are two such interstellar doorways that serve as entry points for many starseeded beings from other galaxies. Yellow Warrior acts as keeper of the wisdom of these stargates. In meditation with Yellow Warrior, you can learn how to utilize these stargates.

In the Cabalistic tradition, these pillars represent the three different paths toward cosmic consciousness. The pillar on the left is the path of the mind, the intellectual flowering of knowledge unfolding. The pillar on the right is the path of the heart, celebration, the feeling senses, passion and nature. The central pillar is the ‘middle way,’ the golden path that unifies heart and mind through divine devotion and service. This golden pillar ignites the flame in your heart and reveals cosmic knowledge.

This central pillar or path is called the chutz, or ‘arrow’ that is designed to carry you directly toward reunion with cosmic consciousness. The bow is a rainbow, representing Spirit’s promise that your arrow will always be sustained through trust – even through seemingly dark times – in its movement toward home. This pillar symbolizes your embodiment, the choice to bring heaven to Earth as you dedicate your life to being an instrument of Spirit. Yellow Warrior is a composite energy created by those who serve this understanding. This mystical intelligence has its own spiritual identity and autonomy. As an archetype, it is the cosmic power of the planetary servers themselves, united in fulfilling divine purpose.

Those on the path of the central pillar paradoxically ‘give all to attain no-thing.’ This path is the eternal question for which there is no obvious answer: “What is the no-thing? How can I be, yet not be?” When this question is asked in an attitude of openness or prayer, the spiral symbol in the center of the glyph is activated. This spiral represents the eternal enigma of human existence, the cosmic question mark. It is the cry from the heart that says, “Guide my footsteps in the perfect pattern of my being, into the mysteries of deeper understanding and wisdom. I am the song seeking the root of truth.”

Trust in guidance is an essential attitude in accessing the position of the central pillar. Trust in Spirit to provide all you need, and trust that what is given will serve your highest evolution. Trust in the wisdom of the “Mind of Light curriculum.” Trust in your inner voice, your feelings, your moment-by-moment guidance. This is Spirit’s clear confirmation. Trust as an open vehicle for Spirit, your mystical intelligence, your divine guidance. Embody your ability to commune with cosmic intelligence.

A universal symbol associated with Yellow Warrior is the ferryman’s staff. This staff is a tangible expression of your truth – the ideas, concepts and spiritual creations that come out of your mystical discovery process. To the Maya, the ferryman is personified as Quetzalcoatl or Kukulkan, and the staff is a connecting point between the Earth plane and the Divine. Whether you view your spine as the staff of Yellow Warrior or as a metaphor for a staff that stands apart from you, a profound awareness can emerge from working with it. Direct guidance, communication, and embodiment are the key concepts contained in the staff. It is a symbol of learning to stand in your full power and authority – learning to ‘tune in’ to galactic intelligence so that transmissions are received effortlessly. This resonance is created through embodying light. The ferryman is offering you his staff. Plant it within yourself so that it becomes a blossoming tree of consciousness.

Red Serpent is your Subconscious Self and Hidden Helper.

“I am the flint and tinder of the sacred fire,” reads the meditation for Red Serpent. In the Great Mystery, flint and tinder represent the instinctive combustion that initiates movement in the physical body toward union with Spirit. When flint and tinder are brought together, the spark of divinity awakens and ignites the fire of your essence. Red Serpent invites the purifying spark of the sacred fire, the kundalini, to align and integrate your body, mind and spirit. Red Serpent can help you uncover apparent blockages in specific chakras to clear an align them. If you are working on a process of purification, invite Red Serpent to assist you.Red Serpent’s symbol is the serpent, representing healing and wholeness. This Mayan medicine can remove toxins, rejuvenate and transform dis-ease. Red Serpent is also known by the Maya as the kultanlilni, or kundalini, the energy that moves up from the base of the spine and out through the crown chakra. There are two aspects of this force, the ida and the pingala, representing its male and female polarities. One of the ancient secrets of Red Serpent is the activation of higher states of consciousness through balancing these two polarities so that they dance within us as one. Another metaphor for this serpent energy comes from the Mayan words luk umen tun ben can, or “those absorbed by the serpent of the sacred knowledge.” When the seven chakras are fully activated, one experiences an enlightened state.

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

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

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

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

Red Serpent also represents the connection between powerful physical/ecstatic experiences and the light of higher consciousness. This is an initiation of awakening through the body and senses, rather than in negation of them. As Jose Arguelles says in The Mayan Factor, “Like the Maya, we shall understand that the path to the stars is through the senses.” Within the body are held the keys to fully awakening our consciousness. This deeper understanding is expressed in tantric practices, where spirituality and sexuality are integrated and honoured as a means to enlightenment. Red Serpent represents the integration of mind, body and spirit.

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

White World-Bridger represents your Challenge and Gift. With maturity and awareness this challenge will turn into a Focus. This is what you desire to learn in this lifetime.If you find yourself disturbed by or denying any painful processes, be willing to look at how you might embrace death. Death is a natural part of transformation. Sometimes we are brought to experience symbolic deaths such as loss, divorce, illness, or separation from others. Embrace these seemingly dark or difficult experiences; they will release you from attachments and expectations, clearing you to more fully receive the light. If you find yourself in a dark corner of depression or despair, White World-Bridger offers you a lifeline, a way out. Allow your burdens to be lifted into the sweet release and forgiveness of White World-Bridger. Don’t give up. There is always someone somewhere who can help you. Reach out to a friend, a loved one, a therapist. Know that you are comforted and supported in love’s unconditional embrace.Another shadow of White World-Bridger is the desire to be in control, which can move into fear of death. This fear may be expressed as an imbalance in your physical, mental or emotional well-being, or as an exaggerated focus on the body, health, money or addictive activities. Look at the consequences and possibilities that would be presented by your symbolic death. The transformation offered in White World-Bridger is found in surrender, release and forgiveness. Through awareness and clear intention, old patterns can magically shift, offering you a loving hand that shows a new way.

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

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

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

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

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

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

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

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

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

Your Tone is Tone 1 – UnityUnconditional love, the one heart, indivisible essence, core vibration, new beginnings, chalice of the infinite, All That Is.One is the ray of unity with self and Source. Call forth the resonance of your true vibration. Feel the pulse of this ecstatic frequency of the One. You are being offered profound awakenings and the exquisite radiance of unconditional love. This is a time of new beginnings in your life. Be active in your individual expression, committed to the growth of your Essence Self.

You contain the paradox of the “separate” self and unity with the One. You are simultaneously the primal point of beginning and the crowing culmination. You are the initiator. You are the one who opens the way. You may feel alone or separated from Source. If so, stand in the unity of your Essence Self and focus on the reality of the one heart. You are the wisdom you seek!

This reading is an excerpt from the book “The Mayan Oracle – Return Path to the Stars” by Ariel Spilsbury & Michael Bryner – Click here to email Ariel and purchase a signed copy!

Get more information at Astro Dream Advisor
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January 24, 1939 – March 23, 2011
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The 52 year Destiny Path
Mapping your 52 year Destiny Path is easy on SSP! Just add a date in our decoder and scroll down to see your destiny path from birth to age 104. Starting with your galactic signature at age 0, the destiny path follows a cycle that rotates through the 4 solar seals of your earth family. It also increases by one tone every year following the 13 tones. On your 52nd birthday you return to your galactic signature. At this point the cycle starts all over and it can be looked at as a second childhood!
52-Year Destiny Path for 01/29/2015
Kin: 196 Yellow Magnetic Warrior
Year 1
01/29
2016

Year 2
01/29
2017

Year 3
01/29
2018

Year 4
01/29
2019

Year 5
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2020

Year 6
01/29
2021

Year 7
01/29
2022

Year 8
01/29
2023

Year 9
01/29
2024

Year 10
01/29
2025

Year 11
01/29
2026

Year 12
01/29
2027

Year 13
01/29
2028

Year 14
01/29
2029

Year 15
01/29
2030

Year 16
01/29
2031

Year 17
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2032

Year 18
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2033

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2034

Year 20
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2035

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2036

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2037

Year 23
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2038

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2039

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2040

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2041

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2042

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2043

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2044

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2046

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2047

Year 33
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2048

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2060

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2061

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2062

Year 48
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2063

Year 49
01/29
2064

Year 50
01/29
2065

Year 51
01/29
2066

Year 52
01/29
2067
Second 52 year Destiny Path
Chromatic Arrangement

Yellow Red White Blue
POLAR
Earth
Family Crown
Receive
CARDINAL
Earth
Family Throat
Transmit
CORE
Earth
Family Heart
Transduce
SIGNAL
Earth
Family Solar
Plexus
Receive
GATEWAY
Earth
Family Root
Transmit
FIRE
CLAN BLOOD
CLAN TRUTH
CLAN SKY
CLAN

Harmonic Arrangement

TIMECELL
ONE
INPUT TIMECELL
TWO
STORE TIMECELL
THREE
PROCESS TIMECELL
FOUR
OUTPUT TIMECELL
FIVE
MATRIX
INITIATE
REFINE
TRANS-
FORM
RIPEN
INFORM RE-
MEMBER FORM-
ULATE EXPRESS SELF-
REGULATE

Interactive Calendar

Intergalactic Network
for Universal Peace

Historical Events on Kin 196

Famous Groups on Yellow Magnetic Warrior (1)
Traffic English rock band with members from the West Midlands formed

Music on Yellow Magnetic Warrior (51)
Curtis Mayfield 6/3/1942 Birth US musician
Claude Debussy 8/22/1862 Birth French composer
Noel Redding 12/25/1945 Birth English bass player for the Ji
C.C. DeVille 5/14/1962 Birth Poison
Willow Smith 10/31/2000 Birth US singer, actress and dancer.
Wayne Smith 12/5/1965 Birth Jamaican reggae musician
Mike Dirnt 5/4/1972 Birth US musician (Green Day)
John Kadlecik 6/28/1969 Birth US guitarist. He was a foundin
Keith Strickland 10/26/1953 Birth US musician (The B-52’s)
Dudley Moore 4/19/1935 Birth English actor, comedian and co
Paul Simonon 12/15/1955 Birth English bassist (The Clash)
Billy Rose 9/6/1899 Birth US composer
Chris Tomlin 5/4/1972 Birth US musician

Show remaining 38 events in Music

Entertainment on Yellow Magnetic Warrior (73)
Willow Smith 10/31/2000 Birth US singer, actress and dancer.
Dudley Moore 4/19/1935 Birth English actor, comedian and co
Agnes Ayres 4/4/1898 Birth US actress
Anthony Geary 5/29/1947 Birth US actor
Brenda Strong 3/25/1960 Birth US actress
Christine Lahti 4/4/1950 Birth US actress
Courtland Mead 4/19/1987 Birth US actor
Danielle Brisebois 6/28/1969 Birth US actress
Diane Rehm 9/21/1936 Birth US radio talk show host for Na
Diane Varsi 2/23/1938 Birth US actress
Efrem Zimbalist Jr. 11/30/1918 Birth US actor
Ethel Waters 10/31/1896 Birth US singer and actress
Frank Aletter 1/14/1926 Birth US actor

Show remaining 60 events in Entertainment

Politics on Yellow Magnetic Warrior (64)
Haile Selassie 7/23/1892 Birth Emperor of Ethiopia
George W. Romney 7/8/1907 Birth US businessman and politician
Joseph Lowery 10/6/1921 Birth US Civil rights movement leade
Richard Perle 9/16/1941 Birth US political advisor
Mike Pringle 12/25/1945 Birth Scottish politician
Alexandra Feodorovna (Charlotte * 7/13/1798 Birth Tsarina of Russia
Yuriy Luzhkov 9/21/1936 Birth Russian politician, mayor of M
Bilawal Bhutto Zardari 9/21/1988 Birth Pakistani politician
Muhammad Zia-ul-Haq 8/12/1924 Birth leader of Pakistan
John Compton 4/29/1925 Birth Saint Lucian Prime Minister
Constantius II 8/7/0317 Birth Roman emperor
James Butler, 2nd Duke of Ormonde 4/29/1665 Birth Irish statesman and soldier
Philip II, Duke of Orléans 8/2/1674 Birth Regent of France

Show remaining 51 events in Politics

Writing on Yellow Magnetic Warrior (35)
Algis Budrys 1/9/1931 Birth US author
Countee Cullen 3/30/1903 Birth US poet
Dickey Lee 9/21/1936 Birth US singer and songwriter
Donald Hall 11/20/1928 Birth US poet, 14th U.S. poet laurea
Patricia Highsmith 1/19/1921 Birth US author
Peter Gammons 4/9/1945 Birth US sports journalist
Randy VanWarmer 3/30/1955 Birth US singer and songwriter
Frances Wright 9/6/1795 Birth English writer and lecturer
Graeme Garden 2/18/1943 Birth Scottish writer
Joanne Harris 7/3/1964 Birth British author
Philip Sidney 11/30/1554 Birth English courtier, soldier, and
Eduardo De Filippo 5/24/1900 Birth Italian actor and screenwriter
Jay Vasavada 10/6/1973 Birth Indian Author

Show remaining 22 events in Writing

Art on Yellow Magnetic Warrior (12)
Iwao Takamoto 4/29/1925 Birth US animator, producer and film
Philece Sampler 9/1/1956 Birth US voice artist
Tom Ford 8/27/1961 Birth US fashion designer
Bartolomeo Ammanati 6/18/1511 Birth Italian architect and sculptor
Marcel Duchamp 7/28/1887 Birth French painter
Jacob Jordaens 5/19/1593 Birth Flemish painter
Jean Crotti 4/24/1878 Birth Swiss artist
Henry Ries 5/24/2004 Death US photographer
Keith Parkinson 10/26/2005 Death US fantasy artist
Frida Kahlo 7/13/1954 Death Mexican painter
Tankei 6/13/1256 Death Japanese sculptor
Nicolaes Pieterszoon Berchem 2/18/1683 Death Dutch painter

Religion on Yellow Magnetic Warrior (13)
Ian Astbury 5/14/1962 Birth English singer (The Cult)
Girolamo Aleandro 2/13/1480 Birth Italian Catholic cardinal
Pope Clement X 7/13/1590 Birth
Piotr Gamrat 8/27/1545 Death Polish Catholic archbishop
Giacomo Radini-Tedeschi Italian * 8/22/1914 Death
Carl Reichenbach 1/19/1869 Death German chemist and philosopher
Dietrich Bonhoeffer 4/9/1945 Death German theologian
Guru Har Rai 10/6/1661 Death seventh Sikh Guru
Ignace Bourget 6/8/1885 Death Bishop of Montreal
Pope John V 8/2/0686 Death
Pope Stephen III 1/24/0772 Death
Saint Gerard Majella 10/16/1755 Death Catholic saint
* 5/29/1167 – Battle of Monte Porzio A Roman army supporting Pope Alexander III is defeated by Christian of Buch and Rainald of Dassel

Science on Yellow Magnetic Warrior (29)
Joe F. Edwards, Jr. 2/3/1958 Birth US astronaut
John Broadus Watson 1/9/1879 Birth US psychologist
N. Gregory Mankiw 2/3/1958 Birth US economist
Ivan Trubetskoy 6/18/1667 Birth Russian field marshal
Yevgeniy Landis 10/6/1921 Birth Russian mathematician
Johan Vaaler 3/15/1866 Birth Norwegian inventor
Giovanni Domenico Cassini 6/8/1625 Birth Italian scientist
Carl Gustav Jakob Jacobi 12/10/1804 Birth German mathematician
Ferdinand Georg Frobenius 10/26/1849 Birth German mathematician
Richard von Mises 4/19/1883 Birth Austrian-born mathematician
Karl Genzken 6/8/1885 Birth Nazi physician
Edward Calvin Kendall 5/4/1972 Death US chemist, recipient of the N
James Cooke Brown 2/13/2000 Death US author and inventor

Show remaining 16 events in Science

War on Yellow Magnetic Warrior (41)
William “Billy Batts” De* 1/19/1921 Birth New York mobster
George Tryon 1/4/1832 Birth British admiral
Philip Sidney 11/30/1554 Birth English courtier, soldier, and
James Butler, 2nd Duke of Ormonde 4/29/1665 Birth Irish statesman and soldier
Punch Imlach 3/15/1918 Birth Canadian hockey coach and gene
Publius Cornelius Lentulus (Sura) 12/5/0063 Death Roman statesman
Pedro Rodríguez, Conde de Campo* 2/3/1802 Death Spanish statesman
Wilhelm Canaris 4/9/1945 Death German Admiral
Georg Elser 4/9/1945 Death failed assassin of Hitler
Gerhard von Scharnhorst 6/28/1813 Death Prussian general
Lord High Admiral Thomas Seymour 3/20/1549 Death 4th. husband of Queen Catherin
* 9/21/1780 – US Revolutionary War: Benedict Arnold gives the British the plans to West Point.
* 11/15/1777 – US Revolutionary War: After 16 months of debate the Continental Congress approves the Articles of Confederation.

Show remaining 28 events in War

Sports on Yellow Magnetic Warrior (50)
Maria Sharapova 4/19/1987 Birth Professional Tennis Player
Henry Tuilagi 8/12/1976 Birth Samoan rugby union footballer
Nery Castillo 6/13/1984 Birth Mexican-Uruguayan footballer
Antoine Walker 8/12/1976 Birth US basketball player
Bill Laimbeer 5/19/1957 Birth US basketball player and coach
Bob Holly 1/29/1963 Birth US professional wrestler
David Thompson 7/13/1954 Birth US basketball player
Derek Parra 3/15/1970 Birth US speed skater
Don Larsen 8/7/1929 Birth US baseball player
Eric Andolsek 8/22/1966 Birth US football player
Jack Brickhouse 1/24/1916 Birth US sports broadcaster
Mary Lou Retton 1/24/1968 Birth US gymnast
Peter Gammons 4/9/1945 Birth US sports journalist

Show remaining 37 events in Sports

Education on Yellow Magnetic Warrior (2)
* 2/8/1693 – The College of William and Mary in Williamsburg, Virginia is granted a charter by King William III and Queen Mary II.
* 11/15/1985 – A research assistant is injured when a package from the Unabomber addressed to a University of Michigan professor explodes.

Nature on Yellow Magnetic Warrior (1)
* 3/20/1861 – An earthquake completely destroys Mendoza, Argentina.

Business on Yellow Magnetic Warrior (6)
George W. Romney 7/8/1907 Birth US businessman and politician
Bartolomeo Ammanati 6/18/1511 Birth Italian architect and sculptor
Peter von Siemens 1/29/1911 Birth German industrialist
Fabio Taglioni 7/18/2001 Death Italian automotive engineer
* 5/19/1749 – King George II of Great Britain grants the Ohio Company a charter of land around the forks of the Ohio River.
* 5/4/1972 – The Don’t Make A Wave Committee a fledgling environmental organization founded in Canada in 1971, officially changes its name to “Greenpeace Foundation”.

Accidents on Yellow Magnetic Warrior (4)
* 11/15/1985 – A research assistant is injured when a package from the Unabomber addressed to a University of Michigan professor explodes.
* 2/28/1933 – Gleichschaltung: The Reichstag Fire Decree is passed in Germany a day after the Reichstag fire.
* 10/31/2000 – A chartered Antonov An-26 explodes after takeoff in Northern Angola killing 50.
* 10/1/1926 – An oil field accident cost aviator Wiley Post his left eye, but he used the settlement money to buy his first aircraft.

Other on Yellow Magnetic Warrior (51)
Franklin Pierce Adams 11/15/1881 Birth US newspaper columnist
Gene Robinson 5/29/1947 Birth US ecclesiastic
Joy Ridderhof 3/30/1903 Birth US missionary
Katherine Rawls 6/28/1917 Birth US swimming champion
Lillian Asplund 10/21/1906 Birth last US Titanic survivor
Richard Ellmann 3/15/1918 Birth US biographer
Shawn Crawford 1/14/1978 Birth US sprinter
Valery Bykovsky 8/2/1934 Birth Soviet cosmonaut
Miro Steržaj 2/28/1933 Birth Slovenian 9-pin bowler
Marguerite Durand 1/24/1864 Birth French feminist leader
Antero Manninen 1/19/1973 Birth Finnish cellist
Gerardus Mercator 3/5/1512 Birth Flemish cartographer
Andrew JC Jackson 10/1/1978 Birth Australian surf lifesaver

Show remaining 38 events in Other

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====
Castle 4
Yellow Southern
Castle of Giving
157 MAGNETIC EARTH 8
158 LUNAR MIRROR 14
159 ELECTRIC STORM 5
160 SELF-EXISTING SUN 12
161 OVERTONE DRAGON 10
162 RHYTHMIC WIND 10
163 RESONANT NIGHT 19
164 GALACTIC SEED 9
165 SOLAR SERPENT 12
166 PLANETARY WORLDBRIDGER 8
167 SPECTRAL HAND 9
168 CRYSTAL STAR 14
169 COSMIC MOON 14
170 MAGNETIC DOG 12
171 LUNAR MONKEY 14
172 ELECTRIC HUMAN 10
173 SELF-EXISTING SKYWALKER 14
174 OVERTONE WIZARD 9
175 RHYTHMIC EAGLE 21
176 RESONANT WARRIOR 12
177 GALACTIC EARTH 12
178 SOLAR MIRROR 9
179 PLANETARY STORM 13
180 SPECTRAL SUN 19
181 CRYSTAL DRAGON 15
182 COSMIC WIND 7
183 MAGNETIC NIGHT 12
184 LUNAR SEED 15
185 ELECTRIC SERPENT 22
186 SELF-EXISTING WORLDBRIDGER 16
187 OVERTONE HAND 20
188 RHYTHMIC STAR 9
189 RESONANT MOON 16
190 GALACTIC DOG 24
191 SOLAR MONKEY 23
192 PLANETARY HUMAN 15
193 SPECTRAL SKYWALKER 13
194 CRYSTAL WIZARD 10
195 COSMIC EAGLE 19
196 MAGNETIC WARRIOR 8
197 LUNAR EARTH 13
198 ELECTRIC MIRROR 6
199 SELF-EXISTING STORM 17
200 OVERTONE SUN 14
201 RHYTHMIC DRAGON 14
202 RESONANT WIND 18
203 GALACTIC NIGHT 20
204 SOLAR SEED 8
205 PLANETARY SERPENT 16
206 SPECTRAL WORLDBRIDGER 16
207 CRYSTAL HAND 12
208 COSMIC STAR 17
Total Castle 4: 704
Castle 1
Red Eastern
Castle of TurningCastle 2
White Northern
Castle of Crossing
Castle 3
Blue Western
Castle of Burning
Castle 4
Yellow Southern
Castle of GivingCastle 5
Green Central
Castle of Enchantment
13-Moon Natural Time Calendar
RESONANT MOON 7
Channel – Inspire – Attunement

13-Moon Natural Time Calendar
RESONANT MOON 7
Channel – Inspire – Attunement

Dali
Seli
Gamma
Kali
Alpha
Limi
Silio

Limi 6, 13, 20, 27

Limi

RESONANT 6
Thu Jan 15, 2015
WHITE
COSMIC
WIND
Guided by Death
KIN
182
Waning Crescent
32.2%

RESONANT 13
Thu Jan 22, 2015
RED
RESONANT
MOON
Guided by Birth
KIN
189
Waxing Crescent
4.1%
RESONANT 20
Thu Jan 29, 2015
YELLOW
MAGNETIC
WARRIOR
Guided by Intelligence
KIN
196
Waxing Gibbous
71.0

RESONANT 27
Thu Feb 5, 2015
BLUE
GALACTIC
NIGHT
Guided by Accomplishment
KIN
203
Full Moon
98.5%

=========
http://www.13lunas.net/synchronotronen.htm
FOUNDATION FOR THE LAW OF TIME
SYNCHRONOTRON
Basic Daily Synchronotron Calculations
Gregorian Date 1/29/2015
NS.1.27.7.20 Kin 196
Yellow Magnetic Warrior

Solar Moon Year Power of : Universal Water

Resonant Monkey Moon Power of : Channel

Heptad 27
Blue Heptad: Patience Transforms Conduct
Resonant Monkey Moon Path of Inner Radiance
Inner Matrix
Heptad Path 27, Self-Generation Catalyzes Enlightenment

KIN 196
CIB
Yellow Magnetic Warrior Power of : Intelligence
Kin 196 – Precept 40 – Spiritual self-sufficiency is a function of discipline which is a continuing spiritual sacrifice of the lower self for the sake of inner perfection, or the coming out and polishing of the divine incarnate self or form within.
365 COSMIC HISTORY QUOTES

Moon 7, 20 – What we think of as our mind or intelligence is merely a resonant quality of mind that is not contained in our body, brain or nervous system.

Psi Chrono 136 CIB Yellow Rhythmic Warrior
Power of : Intelligence
WAVESPELL 16
Yellow Magnetic Warrior
Power of : Intelligence
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 27 / Precept 27 – The simple, most elegant means will always be true; therefore, it will be aesthetic and moral. Truth is always harmonic.

READING OF THE SYNCHRONOTRON
Heptad 27
Heptad Path Frequency: 822
BMU: 381
Kin Equivalent: 42
6TH HEPTAD GATE

Limi – back top of skull
Arcanum of the Transcendence – Mirror
Matrix Portal of Meditation – Hyper-neutron – Neptune SP
BMU: 402
Vertical Coordinate: V11
Horizontal Coordinate: H8
Moon-Day: 7.20

TIME MATRIX

BMU: 66
Vertical Coordinate: V6
Horizontal Coordinate: H21
Time Matrix: 107
Space Matrix: 353
Synchronic Matrix: 40
Time Matrix Telepathic Frequency Index (TFI): 107 + 353 + 40 = 500

SPACE MATRIX

BMU: 86
Vertical Coordinate: V20
Horizontal Coordinate: H15
Space Matrix: 196
Synchronic Matrix: 70
Time Matrix: 119
Space Matrix TFI: 196 + 70 + 119 = 385

SYNCHRONIC MATRIX

BMU: 318
Vertical Coordinate: V14
Horizontal Coordinate: H17
Synchronic Matrix: 196
Time Matrix: 270
Space Matrix: 210
Synchronic Matrix TFI: 196 + 270 + 210 = 676

MASTER COORDINATING TFI

Time Matrix TFI: 500
Space Matrix TFI: 385
Synchronic Matrix TFI: 676
Master Coordinating (MC) TFI: 500 + 385 + 676 = 1561
MASTER COORDINATING BMU: 238

MASTER COORDINATING TFI KIN EQUIVALENT (KE): 1 Red Magnetic Dragon

CUMULATIVE HARMONIC FREQUENCY TFI : 10505

CUMULATIVE HARMONIC FREQUENCY BMU : 362

KIN EQUIVALENT : 105 – Red Magnetic Serpent
Resonant Monkey Moon Path of Inner Radiance
Inner Matrix
Heptad Path 27, Self-Generation Catalyzes Enlightenment

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 191

Kin 192

Kin 193

Kin 194

Kin 195

Kin 196

Kin 197
Time Matrix
BMU

61 62 63 64 65 66 67
Space Matrix
BMU

196 130 416 392 158 86 220
Synchronic
Matrix BMU

395 394 393 392 359 318 269
Master
Coordinating
Tfi

1834 1588 2015 1838 1669 1561 1434
Master
Coordinating
Frequency
BMU

70 265 251 74 346 238 111
Mcf Kin
Equivalent
(KE)

Kin 14

Kin 28

Kin 195

Kin 18

Kin 109

Kin 1

Kin 134
Cumulative
Harmonic
Frequency
Tfi

1834 3422 5437 7275 8944 10505 11939
Cumulative
Harmonic
Frequency
BMU

70 335 145 219 124 362 32
Cumulative
Harmonic
Frequency
Kin
Equivalent

Kin 14

Kin 42

Kin 237

Kin 255

Kin 104

Kin 105

Kin 239

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:
====
Original Hebrew and Aramaic Texts Translated and edited by Edmond Bordeaux Szekely

FROM THE ESSENE BOOK OF JESUS
THE SEVENFOLD PEACE

Order a hard copy of Essene Seven Fold Peace

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

“Peace I bring to thee, my children,

The Sevenfold Peace

Of the Earthly Mother

And the Heavenly Father.

Peace I bring to thy body,

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

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

Guided by the Angel of Wisdom. Through the Angels of

Power, Love and Wisdom,

Thou shalt travel the Seven Paths

Of the Infinite Garden,

And thy body, thy heart and thy mind

Shall join in Oneness

======
Essene Gospels Of Peace

The Essene Gospel of Peace Book 1 “The Essene Gospel of Peace”
The Essene Gospel of Peace Book 2 “The Unknown Books of the Essenes”
The Essene Gospel of Peace Book 3 “Lost Scrolls of the Essene Brotherhood”
The Essene Gospel of Peace Book 4 “The Teachings of the Elect”

Other Essene Writings

From Enoch to the Dead Sea Scrolls
The Essene Science Of Fasting
Banus The Essene
EsseneMoses
Essene Revelation
Essene Holy Streams
Essene Seven Fold Peace
Essene Seven Fold Peace II
Essene Seven Fold Vow
Vision Of Enoch

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
Go to Essene-Nazarean

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

=========
http://www.essene.com/GospelOfPeace/index.html

========
http://www.essene.com/Gospels/TheGospelOfThomas.html
19. Jesus said, “Congratulations to the one who came into being before coming into being.

If you become my disciples and pay attention to my sayings, these stones will serve you.

For there are five trees in Paradise for you; they do not change, summer or winter, and their leaves do not fall. Whoever knows them will not taste death.”

20. The disciples said to Jesus, “Tell us what Heaven’s kingdom is like.”

He said to them, “It’s like a mustard seed, the smallest of all seeds, but when it falls on prepared soil, it produces a large plant and becomes a shelter for birds of the sky.”

21. Mary said to Jesus, “What are your disciples like?”

He said, “They are like little children living in a field that is not theirs. When the owners of the field come, they will say, ‘Give us back our field.’ They take off their clothes in front of them in order to give it back to them, and they return their field to them.

For this reason I say, if the owners of a house know that a thief is coming, they will be on guard before the thief arrives and will not let the thief break into their house (their domain) and steal their possessions.

As for you, then, be on guard against the world. Prepare yourselves with great strength, so the robbers can’t find a way to get to you, for the trouble you expect will come.

Let there be among you a person who understands.

When the crop ripened, he came quickly carrying a sickle and harvested it. Anyone here with two good ears had better listen!”

http://www.essene.com/Gospels/TheGospelOfThomas.html

===

The Nazarenes of Mount Carmel
The Coptic-Gnostic School
Visit the Gnostic Book Store

Gnosticism
The Sophia of Jesus Christ
Gnostic Christianity & the Myth of Sophia

The Acts Of Thomas
The Gospel Of Thomas
The Gospel Of Thomas Homepage

The Gospel Of James
The Gospel Of Phillip
The Gospel Of Truth
The Gospel Of Bartholomew
The Secret Gospel Of Mark
Ptolemaus Letter to Flora

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

http://www.essene.com/Gospels/GnosticGospels.html

===

Pythagoras & the Nazareans

Pythagorean Connection to Mt. Carmel

We know from ancient documents that both Essenes and Pythagoreans shared many things in common. Both were vegetarian, both wore white, and both were deeply immersed in Qabbalistic studies. Pythagoras was nicknamed “the long haired one” which further links him with the northern Nazarean Essenes who were all Nazarites (long hairs). History has preserved for us a link between Pythagoras and the Mt. Carmel Essenes:

“In Phoenicia he (Pythagoras) conversed with the prophets who were the descendants of Moses the physiologist, and with many others, as well as the local heirophants . . . . After gaining all he could from the Phoenician Mysteries, he found that they had originated from the sacred rites of Egypt, forming as it were an Egyptian colony. . . . On the Phoenician coast under Mt. Carmel, where, in the Temple on the peak, Pythagoras for the most part had dwelt in solitude . . . Mount Carmel, which they knew to be more sacred than other mountains, and quite inaccessible to the vulgar…”(Life of Pythagoras by Iamblichus)

Golden Verses of Pythagoras
1 FOREMOST HONOR THE IMMORTAL DEITIES, AS THE LAW DEMANDS.
2 THEN REVERENCE THY OATH, AND THEN THE ILLUSTRIOUS CHAMPIONS, THEN VENERATE THE DIVINITIES UNDER THE EARTH, DUE RITES PERFORMING.

3 THEN HONOR THY PARENTS, AND ALL THY KINDRED.

4 AMONG OTHERS MAKE THE MOST VIRTUOUS THY FRIEND, LOVE TO MAKE USE OF THEIR KIND WORDS, AND LEARN FROM THEIR DEEDS THAT ARE USEFUL;

5 BUT ALIENATE NOT THE BELOVED COMRADE FOR TRIVIAL OFFENSES, BEAR ALL ONE CAN, WHAT ONE CAN, FOR POWER IS BOUND TO NECESSITY.

6 TAKE THIS WELL TO HEART: ONE MUST GAIN CONTROL OF ONES HABITS; FIRST OVER APPETITE, THEN SLUMBER, AND THEN LUXURY, AND ANGER.

7 WHAT BRINGS ONE SHAME, DO NOT UNTO OTHERS, NOR UNTO THYSELF, FOR THE HIGHEST OF DUTIES IS SELF INTEGRITY.

8 LET BALANCED ORDER BE PRACTICED IN WORDS AS IN DEEDS; THEN MAKE THE HABIT, NEVER INCONSIDERATELY TO ACT.

9 NEITHER FORGET THAT DEATH IS APPOINTED TO ALL, THAT POSSESSIONS HERE GLADLY GATHERED, HERE MUST BE LEFT.

10 WHATEVER SORROW THE FATE OF THE DEITIES MAY HERE SEND US, BEAR; WHATEVER MAY BEFALL ONE, WITH PATIENCE UNMURMURING;

11 TO RELIEVE IT, SO FAR AS ONE CAN, IS PERMITTED, BUT REFLECT THAT NOT MUCH MISFORTUNE HAS FATE GIVEN TO THE GOOD.

12 THE OPINION OF THE PEOPLE IS INCONSISTENT, NOW GOOD, AND NOW EVIL; SO LET THEM NOT INTIMIDATE ONE, NOR KEEP ONE FROM ONES PURPOSE.

13 IF FALSE SLANDER COME TO THY EARS, BEAR IT IN PATIENCE, YET THAT WHICH I AM NOW DECLARING, FULFIL IT FAITHFULLY.

14 LET NO ONE WITH SPEECH OR WITH DEEDS EVER DECEIVE THEE, TO DO OR TO SAY WHAT IS NOT THE BEST.

15 THINK BEFORE ACTING, THAT NOTHING STUPID RESULT; TO ACT THOUGHTLESSLY IS THE ROLE OF A FOOL.

16 WHATEVER WILL NOT LATER BRING ONE REPENTANCE, THAT ONE SHOULD CARRY THROUGH.

17 DO NOTHING BEYOND WHAT ONE KNOWS, YET LEARN WHAT ONE MAY NEED; THUS SHALL ONES LIFE GROW HAPPY.

18 DO NOT NEGLECT THE HEALTH OF THE BODY, KEEPING MEASURE IN EATING AND DRINKING, AND EVERY EXERCISE OF THE BODY, AND BY MEASURE IS MEANT WHAT WILL NOT LATER INDUCE PAIN.

19 FOLLOW CLEAN HABITS OF LIFE, BUT NOT THE LUXURIOUS, AVOID ALL THINGS WHICH WILL AROUSE ENVY.

20 AT THE WRONG TIME, NEVER BE UNRESTRAINED, AS IF ONE DID NOT KNOW WHAT WAS PROPER; NOR SHOW THYSELF STINGY, FOR AN APPROPRIATE MEASURE IS EVER THE BEST.

21 DO ONLY THOSE THINGS WHICH WILL NOT HARM THEE, AND DELIBERATE BEFORE ACTING.

224 NEVER LET SLUMBER APPROACH THY WEARIED EYELIDS, ERE THRICE ONE REVIEWS WHAT THEY THIS DAY HAVE DONE; WHEREIN HATH ONE SINNED? WHAT DID ONE? WHAT DUTY HAS BEEN NEGLECTED? ALL, FROM FIRST TO LAST REVIEW.

23 IF ONE HAS ERRED, GRIEVE IN ONES SPIRIT, REJOICING FOR ALL THAT WAS GOOD.

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

25 NEVER START ON THY TASK UNTIL ONE HAS IMPLORED THE BLESSINGS OF THE DEITIES.

26 IF THIS ONE HOLDS FAST, SOON ONE WILL RECOGNIZE, OF DEITIES AND MORTAL MEN, THE TRUE NATURE OF EXISTENCE, HOW EVERYTHING PASSES AND RETURNS.

27 THEN WILL ONE PERCEIVE WHAT IS TRUE, HOW NATURE IN ALL IS MOST EQUAL, SO THAT ONE HOPE NOT FOR WHAT HAS NO HOPE, NOT THAT ANYTHING SHOULD ESCAPE ONE.

28 HUMANS YE SHALL FIND WHOSE SORROWS THEY THEMSELVES HAVE CREATED, WRETCHES WHO SEE NOT THE GOOD THAT IS SO NEAR, NOTHING THEY HEAR.

29 FEW KNOW HOW TO HELP THEMSELVES IN MISFORTUNE, THAT IS THE FATE WHICH BLINDS HUMANITY IN CIRCLES.

30 HITHER AND YON THEY RUN IN ENDLESS SORROWS, FOR THEY ARE FOLLOWED BY A GRIM COMPANION, EVEN DISUNION WITHIN THEMSELVES.

31 UNNOTICED, NEVER ROUSE THEM, AND FLY FROM BEFORE THEM! FATHER ZEUS, O FREE THEM ALL FROM SUFFERINGS SO GREAT, OR SHOW UNTO EACH THE ONE WHO IS THEIR GUIDE.

32 YET DO NOT FEAR, FOR THE MORTALS ARE DIVINE BY RACE, TO WHOM HOLY NATURE EVERYTHING WILL REVEAL AND DEMONSTRATE.

33 WHEREFORE, IF ONE HATH RECEIVED, SO KEEP WHAT I TEACH THEE, HEALING THY SOUL, YE SHALL REMAIN INSURED FROM MANIFOLD EVIL.

34 AVOID FORBIDDEN FOODS, REFLECTING THAT THIS CONTRIBUTES TO THE PURITY AND REDEMPTION OF THY SOUL.

35 CONSIDER ALL THINGS WELL, LET REASON, THE GIFT DIVINE, BE THY HIGHEST GUIDE.

36 THEN SHOULD YOU BE SEPARATED FROM THE BODY, AND SOAR INTO THE AETHER; YE WILL BE IMPERISHABLE, A DIVINITY, A MORTAL NO MORE.

Josephus, writing between A.D. 75 and A.D.85, tells us that the Essenes were Pythagorean in lifestyle.

“The sect of the Essenes maintain that Fate governs all things, and that nothing can befall man contrary to its determination and will. These men live the same kind of life which among the Greeks has been ordered by Pythagoras.”

Pythagorean & Ossaean (Essene) Parallels

Pythagorean Lifestyle (Bios Pythagorikos)
Essene Lifestyle (Josephus, Philo,etc.)
A state of purity is brought about by purifications, washings and lustrations, by a man’s purifying himself from all deaths and rebirths, or any kind of pollution, by abstaining from all animals that have died, from mullets, from gurnards, from eggs, from such animals that lay eggs, from beans, and from other things that are prohibited by those who have charge of the mysteries in the Temples. – Life of Pythagoras by Diogenes Laertius They work until about 11 A.M. when they put on ritual loincloths and bathe for purification. Then they enter a communal hall,where no one else is allowed,and eat only one bowlful of food for each man, ! together with their loaves of bread. They eat in silence.
The Gods should be honored at all times, extolling them with praises, clothed in white garments, and keeping one’s body chaste… – Life of Pythagoras by Diogenes Laertius
They wore a white garment that was pure. – Life of Pythagoras by Iamblichus

. . his dress was white, very clean; his bed clothes were also white. – Life of Pythagoras by Diogenes Laertius

They make a point of having their skin dry and of always being clothed in white garments.
During this time each postulant is given a . . . white garment.

He prohibited the eating of animals because he wished to train and accustom men to simplicity of life, so that all their food should be easily procurable, as it would be if they ate only such things as required no fire to cook them, and if they drank plain water, for from this diet they would derive health of body and acuteness of intellect. – Life of Pythagoras by Diogenes Laertius “They do not offer animal sacrifice, judging it more fitting to render their minds truly holy.
He used to forbid them to offer sacrificial victims to the Gods, ordering them to worship only at altars which were unstained with blood. – Life of Pythagoras by Diogenes Laertius They send offerings to the Temple, but offer no sacrifices since the purifications to which they are accustomed are different. For this reason, they refrain from entering into the common enclosure, but offer sacrifice among themselves.
He also forbade them to swear by the Gods, saying that every man ought so to exercise himself as to be worthy of belief without an oath. – Life of Pythagoras by Diogenes Laertius They refuse to swear oaths, believing every word they speak to be stronger than an oath.
Some authors assert that he himself used to be contented with honey, honey-comb and bread, and that he never drank wine during the day. He usually ate vegetables, either boiled or raw . – Life of Pythagoras by Diogenes Laertius
As to food, his breakfast was cheifly honey; at dinner he used bread made of millet, barley or herbs, raw and boiled. To quiet hunger he made a mixture of poppy seed and sesame, the skin of a sea-onion, well washed until entirely drained of all outward juices, of the flowers of the daffodil,a dn the leaves of mallows, of paste of barley and chick-peas, taking an equal weight of which, and chopping it small, with honey of Hymettus he made it into a mass. Against thirst he took the seed of cucumbers, and the best dried raisens, extracting the seeds,a dn corriander flowers,a dn the seeds of mallows, purslane . . .wheat meal . . ., all of which he mixed up with wild honey. – Life of Pythagoras by Porphyry

Then they enter a communal hall,where no one else is allowed,and eat only one bowlful of food for each man, together with their loaves of bread.
He showed to his disciples that the soul is immortal, and to those who were rightly purified he brought back the memory of the acts of their former lives. – Life of Pythagoras by Porphyry They believe that their souls are immortal, but that their bodies are corruptible. They believe the soul is trapped in the body and is freed with death.
By erasing from common life everything private, while increasing everything held in common…for among his disciples evrything was common, and the same to all, no one possessing anything private. – Life of Pythagoras by Iamblichus Their life style is communal. They have a common purse. Their salaries they deposit before them all, in the midst of them, to be put to the common employment of those who wish to make use of it.
They gathered in a common dining room . . . Then were performed libations and sacrifices, with fumigations and incense. Then followed supper, which closed before the setting of the sun. They ate herbs, raw and boiled, maize, wine and every food that is eaten with bread. . . .The supper was followed by libations, succeeded by reading. The youngest read what the eldest advised,a nd as they suggested. – Life of Pythagoras by Iamblichus They live together in brotherhoods, and eat in common together. Everything they do is for the common good of the group.
Not only do they share a common table, but common clothes as well. What belongs to one belongs to all.

On them he likewise enjoined supression of speech, and perfect silence, exercising them for years at a time in the subjugation fo the tongue, while strenuously and assiduously investigating and ruminating over the most difficult theorems. – Life of Pythagoras by Iamblichus They eat in silence.
During meals they are sober and quiet and their silence seems a great mystery to people outside.

After subjecting a candidate to such trials, he allowed him to be neglected for three years, still covertly observing his disposition towards stability, and genuine studiousness, and whether he was sufficiently adverse to glory, and ready to despise popular honors. After this the candidate was compelled to observe silence for five years…- Life of Pythagoras by Iamblichus Those desiring to enter the sect are not allowed immediate entrance. They are made to wait outside for a period of one year. . . Having proved his constinence during the first year he draws closer to the way of life and participates in the purificatory baths at a higher degree, but he is not yet admitted into intimacy. His character is tested another two years and if he proves worthy he is received into the company permanently.
He considered luxury the first evil.- Life of Pythagoras by Iamblichus They share the same way of life, the same table, even the same tastes; all of them loving frugality and hating luxury as a plague for both body and soul.
He used to practice divination, as far as auguries and auspices, but not by means of burnt offerings, except only the burning of incense. – Life of Pythagoras by Diogenes Laertius Some of the Essenes became expert in forecasting the future.
Do not neglect the health of the body, keeping measure in eating and drinking, and every exercise of the body…- Golden Verses of Pythagoras Their food and drink are so measured out that they are satisfied but no more.
Pythagorean & Nazareans (N. Essene) Parallels

Pythagoras
Nasaraeans
Pythagoras was known as the “Long Haired One”. All Nazareans were life long “Nazarites” who never cut their hair.
Pythagoreans honored marriage and said that it deified women. Nazareans all married and eschewed Ossaean celibacy practices.
Pythagoras studied on Mt. Carmel. Nazareans had their main School of the Prophets on Mt. Carmel.
Pythagoras studied 22 years in Egypt & 12 years with the Magi. Yeshua and other Nazareans studied in Egypt and were associated with the Magi.
Pythagoras suggests a simple / raw diet for at least a portion of the year. Yeshua, in the Gospel of Peace, suggests a simple / raw diet for at least part of the year.
Pythagoras built and worshipped in bloodless temples. Nazareans, especially the Beni-Aumen Order, built and worshipped in bloodless temples.
The Nazarenes of Mount Carmel
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On the Ten Chapters
( pp.377 – 383 )
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Notes

1. The Profound Meaning of the Lotus Sutra. “The myō of this teaching” refers to that of the Lotus Sutra and “the myō of the other teachings,” to that of the sutras preached before the Lotus. Though these two are not different in principle, the former myō is pure, while the latter myō is coupled with teachings expounded as expedient means.

2. The Annotations on “The Words and Phrases of the Lotus Sutra.” It says that “the truth of [the two kinds of] the perfect teaching does not differ” after the perfect teaching of the sutras that came before the Lotus Sutra is opened up and merged with the perfect teaching of the Lotus Sutra.

3. Profound Meaning. “The Buddha wisdom shown at the beginning” means the Buddha wisdom of the Flower Garland Sutra, and “that [the Buddha wisdom shown] at the latter time” means the Buddha wisdom of the Lotus Sutra. The text explains that the Buddha first expounded the teaching of perfect and immediate enlightenment of the Flower Garland Sutra, but for those many persons who could not understand it he then preached the Tripitaka (or Āgama), Correct and Equal, and Wisdom sutras. Thus when the capacities of his listeners matched the teaching of perfect and immediate enlightenment, the Buddha expounded the Lotus Sutra. They were thus able to open up the Buddha wisdom and enter the Buddha world like those persons who had done so by hearing the Flower Garland Sutra. Then, citing the passage from The Treatise on the Dharma Nature (a treatise no longer extant) “When they first saw my body, they entered the wisdom of the Thus Come One, and now when they heard this [Lotus] sutra, they entered the Buddha wisdom,” Profound Meaning says that the former wisdom and the latter wisdom of the Buddha are alike in representing the principle of perfect and immediate enlightenment.

4. The Annotations on “The Profound Meaning of the Lotus Sutra.” It says, “The first three [of the four teachings] are designated as ‘rough,’ while the last one [the perfect teaching] is designated as ‘wonderful.’” The first three teachings are the Tripitaka teaching, the connecting teaching, and the specific teaching.

5. The passage says, “The mind is like a skilled painter, who creates various forms made up of the five components. Thus of all the phenomena throughout the entire world, there is not a single one that is not created by the mind. The Buddha is the same in nature as the mind, and living beings are the same in nature as the Buddha. The mind, the Buddha, and all living beings—these three are without distinction.”

6. The Annotations on “Great Concentration and Insight.”

7. Ibid.

8. The Principles and Practices of Great Concentration and Insight.

9. The Flower Garland Sutra describes these as the practices of two of the fifty-three teachers whom the bodhisattva Good Treasures visited to learn various bodhisattva practices.

10. Seventeen names for the Lotus Sutra appear in Vasubandhu’s Treatise on the Lotus Sutra and include such names as The Law to Instruct Bodhisattvas, Guarded and Kept in Mind by the Buddhas, The Storehouse of All the Buddhas, The Sutra of Giving Birth to All the Buddhas, names that describe characteristics of the Lotus Sutra.

11. This statement is based on the passage in On “Great Concentration and Insight” that describes the monk Buddha Wisdom who, according to the Angulimāla Sutra, appeared after the passing of the Buddha Krakucchanda, one of the seven Buddhas of the past. He was deprived of the precious robe he wore by a hunter and was tied to a tree naked. Seeing the monk, a non-Buddhist followed his example, regarding it as the true way to emancipation. The monk, after succeeding in untying the rope, covered himself with red soil and the bark of a tree. The monk kept away the mosquitoes, gadflies, and hornets with a bunch of long grass. Another non-Buddhist thought this was the correct practice. The monk tried to heal the biting by washing his body in the water and applying white soil to the skin. Finally he burned his body, but, unable to bear the pain, threw himself against a rock and died. Non-Buddhists who watched each of his various actions proceeded to do the same. Thus the various practices of non-Buddhists came into existence.

12. Here “evil” refers to earthly desires and the five cardinal sins, which may become causes for enlightenment, and “good” refers to “the good doctrine” of non-substantiality, to which the persons of the two vehicles had strong attachment. This doctrine eventually leads one to reduce one’s body to ashes and annihilate consciousness; hence it is not the way to enlightenment.

13. The three Hinayana schools are the Dharma Analysis Treasury school, the Establishment of Truth school, and the Precepts school.

14. The Lesser Aide of Judicial Affairs refers to Hōjō Naritoki, the fifth son of Hōjō Shigetoki. Shigetoki was the cosigner to the regent Hōjō Tokiyori, the fifth regent of the Kamakura shogunate. Hei no Saburō Saemon is Hei no Saemon, deputy chief of the Office of Military and Police Affairs (the chief being the regent himself).

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On the Ten Chapters of “Great Concentration and Insight”

Background
THE school known as the Flower Garland school holds that the perfect teaching of the Flower Garland Sutra and the perfect teaching of the Lotus Sutra are one in nature. But it considers that the perfect teaching of the Lotus Sutra is an offshoot of the Flower Garland perfect teaching.
The Dharma Characteristics school and the Three Treatises school take a similar view [with regard to the perfect teaching of the sutras that preceded the Lotus Sutra and that of the Lotus Sutra].
If the Tendai school follows the same sort of interpretation as these other schools, then what is the use of having a Tendai school separate from the other schools?
The Tendai school, for example, holds that the perfect teaching of the Lotus Sutra and that of the Nirvana Sutra are one in nature, but because the Lotus Sutra was preached before the Nirvana Sutra, the perfect teaching of the Nirvana Sutra is regarded as inferior to that of the Lotus Sutra. If the perfect teaching of the sutras that preceded the Lotus Sutra and the perfect teaching of the Lotus Sutra are regarded as one in nature, then, by the same token, does this mean that, because the other sutras were preached before the Lotus Sutra, the perfect teaching of the Lotus Sutra must be regarded as inferior?
In the end, erroneous interpretations such as these come about because of a mistaken understanding of passages found in the commentaries, passages such as “Concerning myō, or wonderful, the myō of this teaching and the myō of the other teachings [are not different in meaning],”1 “The truth of [the two kinds of] the perfect teaching does not differ,”2 “[The Buddha wisdom shown at the beginning and that at the latter time] are alike in representing the principle of perfect and immediate enlightenment,”3 and “The first three [of the four teachings] are designated as ‘rough.’”4
In Great Concentration and Insight, in the section dealing with the concentration and insight of perfect and immediate enlightenment, a passage from the Flower Garland Sutra5 is quoted. And in the section on the four forms of meditation in volume two, there are passages that would seem to refer to the Nembutsu practice.
But, as the saying goes, if the source is muddied, the stream will not run clear. Those persons who declare that the perfect teaching of the earlier sutras and the perfect teaching of the Lotus Sutra are one in nature may think that they are teaching others Great p.378Concentration and Insight, but all they are doing is making Nembutsu believers out of them.
From past times, there have been three opinions regarding the doctrines of Great Concentration and Insight, namely, that they derive from the theoretical teaching of the Lotus Sutra; that they derive from the essential teaching of the Lotus Sutra; and that they derive from both the theoretical teaching and the essential teaching. But I will not go into this matter here. [As Miao-lo says], “Therefore one should understand that Great Concentration and Insight sets forth the wonderful contemplation that is based on the opening up and merging of the provisional teachings with the perfect vehicle.”6 That is, the entire text of Great Concentration and Insight is founded on the opening up and merging of the provisional teachings with the Lotus Sutra.
Although Great Concentration and Insight quotes passages from various sutras preached prior to the Lotus Sutra and from the sacred texts of the non-Buddhist teachings, it is not espousing the ideas contained in these earlier sutras or non-Buddhist texts. It borrows passages from these texts but at the same time rejects the principles taught therein. [As Miao-lo says], “The setting is that of the earlier texts, but the wisdom is invariably that set forth in the perfect teaching.”7 That is, although there are quotations from various sutras such as the Questions of Manjushrī, the Great Correct and Equal Dhāranīs, or the Invocation of Perceiver of the World’s Sounds, and the four forms of meditation are discussed, the principles set forth therein are invariably those of the Lotus Sutra. [As Miao-lo says], “Various texts from here and there are quoted to make up a single composition, but the true meaning of the work in the end refers solely to the two sutras [the Lotus Sutra and the Nirvana Sutra].”8
Great Concentration and Insight consists of ten chapters entitled “Overall Meaning,” “Explaining Terminology,” “Characteristics of the Essence,” “Encompassing the Doctrines,” “Partial and Perfect,” “Preparatory Practices,” “Correct Meditation,” “Effect and Reward,” “Setting Forth Teachings,” and “Pointing Out the Goal.”
[As Great Concentration and Insight says] the first six chapters are based on the sutras. These six chapters, from “Overall Meaning” through “Preparatory Practices,” take up the first four volumes of the work. The wonderful understanding described therein sets forth the doctrine of the Lotus Sutra’s theoretical teaching.
The seventh chapter, “Correct Meditation,” establishes the correct practice based on the wonderful understanding, and deals with the ten objects and ten meditations, the practice of the essential teaching. The exposition of the doctrine of three thousand realms in a single moment of life begins with this chapter.
This doctrine of three thousand realms in a single moment of life is not to be found in the theoretical teaching of the Lotus Sutra, much less in any of the sutras preached prior to the Lotus. Although this doctrine derives from the ten factors, which represent the true aspect of all phenomena, as set forth in the concise replacement of the three vehicles with the one vehicle [in the “Expedient Means” chapter of the Lotus Sutra], its meaning is made clear only in the essential teaching.
In the case of the sutras preached before the Lotus, one uses the theoretical teaching to explain the meaning of the words. And in the case of the theoretical teaching, one uses the essential teaching to explain the meaning of the words. Only in the case of the essential teaching does one use the actual words themselves to explain the meaning.
There are many different kinds of p.379practices in the perfect teaching. Counting grains of sand and contemplating the great ocean are among them,9 as of course are the practice of reciting the sutras that preceded the Lotus and intoning the names of Amida Buddha and the other Buddhas.
These, however, are practices to be carried out on particular occasions or at particular times. The true perfect teaching practice is to keep the mouth constantly reciting Nam-myoho-renge-kyo, whatever the occasion, and to keep the mind fixed on the meditation on the three thousand realms in a single moment of life. This is the practice and understanding of persons of wisdom. For the ordinary lay believers of Japan, however, it is sufficient if they concentrate solely on the recitation of Nam-myoho-renge-kyo.
The name will invariably invoke all the blessings of the thing itself. It has been said that there are seventeen names for the Lotus Sutra,10 but these are names that are common to other writings as well. The particular name of the sutra, that by which all the Buddhas of the three existences of past, present, and future invoke it, is Nam-myoho-renge-kyo.
Amida, Shakyamuni, and all the other Buddhas, when they were creating the cause for the attainment of enlightenment, invariably fixed their minds on the practice of concentration and insight, and with their mouths they invariably recited Nam-myoho-renge-kyo.
The priests of the Tendai and True Word schools who practice the Nembutsu, unaware of these facts, constantly engage in the recitation of the words Namu Amida Butsu [Hail to Amida Buddha], and hence lay believers assume that the Tendai and True Word schools advocate the practice of the Nembutsu.
Moreover, the followers of Shan-tao and Hōnen believe that the followers of the Tendai and True Word teachings must be reciting the Nembutsu because they are dissatisfied with the practices of their own schools. This then leads them to proclaim that, rather than taking great pains to study the Tendai or True Word teachings or recite the Lotus Sutra, it is better to concentrate on the recitation of the Nembutsu and, after attaining rebirth in the Pure Land, to there come to a true understanding of the Lotus Sutra.
Because beliefs such as these have spread throughout this country of Japan, the leaders of the Tendai and True Word schools have been abandoned by their lay followers, and their temples in the sixty or more provinces have fallen into ruin.
The ninety-six non-Buddhist schools derived from the rules of conduct laid down by the monk Buddha Wisdom,11 and the slanders against the Lotus Sutra in Japan began when wide acceptance was given to the view that the perfect teaching of the Lotus Sutra and that of the pre-Lotus sutras are identical. What a sad day that was!
The non-Buddhists declared that this world is characterized by eternity, happiness, self, and purity, but the Buddha appeared in the world to proclaim that it is in fact characterized by suffering, non-substantiality, impermanence, and non-self. The persons of the two vehicles, voice-hearers and cause-awakened ones, then became unduly attached to the concept of non-substantiality and failed to advance to an understanding of the great vehicle, or Mahayana, teachings, and so the Buddha admonished them by declaring that the five cardinal sins too are the seeds of Buddhahood, that the countless dusts and troubles of earthly desires are also the seeds of the Thus Come One, warning them that the “good doctrine” of the two vehicles would never lead to the attainment of Buddhahood.
The concepts of eternity, happiness, p.380self, and purity as expounded by the non-Buddhists were erroneous, but there was nothing wrong with these terms themselves. However, the Buddha condemned these terms to show that their concepts were wrong. [In Mahayana] evil too can constitute the seed that leads to Buddhahood, and of course good can do so as well. However, when it came to the persons of the two vehicles, though the Buddha granted that they were capable of evil, he would not grant that they were capable of good.12
The Nembutsu that is practiced in the world today is a Nembutsu that will destroy the Lotus Sutra throughout this country. Though it may be a “good” practice, and one that is theoretically sound, one should condemn its name.
This is because the Buddhist teachings should conform to what is suitable for the particular country. In India, there were states wholly devoted to the Hinayana teachings, states wholly devoted to the Mahayana teachings, and states in which both Hinayana and Mahayana were pursued. The teachings differed according to the state. And China is the same in nature.
But Japan is a country suitable only for the Mahayana teachings, and among these, the teaching of the one vehicle [of the Lotus Sutra]. Even the teachings of the three Mahayana schools, the Flower Garland, the Dharma Characteristics, and the Three Treatises schools, are not suitable for this country, much less those of the three Hinayana schools.13
The Nembutsu and Zen schools that enjoy popularity in the country today derive from the Correct and Equal sutras, and their level of understanding in no way exceeds that of the Dharma Characteristics, Three Treatises, and Flower Garland schools.
The Nembutsu practice of reciting Namu Amida Butsu pertains only to the sutras preached prior to the Lotus. According to the Lotus Sutra, it can never lead to rebirth in the Pure Land. Only after the opening up and merging of the teachings that takes place in the Lotus Sutra can it become a cause for the attainment of Buddhahood.
Nam-myoho-renge-kyo, on the other hand, is not related to the forty and more years of the Buddha’s preaching life before he expounded the Lotus Sutra. It relates only to the eight years during which he preached the Lotus.
The doctrine of Namu Amida Butsu cannot effect the opening up and merging [of the doctrine of Nam-myoho-renge-kyo]. It is the Lotus Sutra that is capable of carrying out such an opening up and merging, and the Nembutsu is that which is opened up and merged.
Practitioners of the Lotus Sutra, even if they do not once in their lifetime utter the words Namu Amida Butsu, will enjoy all the blessings bestowed by Amida Buddha and all the other Buddhas of the ten directions. Such practice is like the wonderful wish-granting jewel, which is capable of bestowing gold, silver, and all manner of wealth.
But though one may recite the Nembutsu for a whole lifetime, one will never gain the blessings of the Lotus Sutra, just as one could never buy a wish-granting jewel with mere gold and silver. Even though one were to offer all the gold and silver and other forms of wealth contained in the entire major world system, one could never exchange them for the wish-granting jewel.
Even if the teachings of Nembutsu should be opened up and merged [into the Lotus Sutra], they are the provisional teachings within the body [of the Lotus Sutra] and therefore inferior to the true teaching within the same body. And given our present age, how few must be the wise persons p.381who reach such an understanding of the opening up and merging of the teachings!
Even if such persons should exist, what of their disciples, their kinfolk, and their retainers? Ignorant persons such as these, seeing the wise person reciting the Nembutsu, will conclude that he is a full-fledged believer in the Nembutsu. They surely will not take him for a votary of the Lotus Sutra! But so long as one recites Nam-myoho-renge-kyo, even the most ignorant of persons could not fail to recognize one as a votary of the Lotus Sutra.
In our present age, more fearful than those who murder their father or mother or plot insurrection are those who, though leaders of the Tendai or True Word schools, yet go about reciting Shan-tao’s Praising Rebirth in the Pure Land or twittering away with Hōnen’s Nembutsu.
After you have concluded the reading of Great Concentration and Insight, you may pass this letter around among the persons who attended the reading. Once the reading of Great Concentration and Insight is concluded, come back here as soon as possible.
With regard to the lawsuit, if the cause of my action is reasonable enough, I think it will be difficult to reach a settlement [because the High Court at Kamakura harbors prejudice against me]. And, as people say, legal inquiries are not like matters of religious doctrine, and it was wise of us to have raised a suit. Therefore, there would seem to be even less hope for a quick settlement.
Word has come that the Lesser Aide of Judicial Affairs has turned the suit over to Hei no Saburō Saemon [to avoid a settlement].14 Under these circumstances, you should consider that the longer the case drags on, the better are the prospects. A settlement will probably be reached eventually, and if it is not, people will understand that there is a reasonable cause on my side, so you should not fret over the delay.
At the moment I have a number of Tendai and True Word persons visiting me and am very busy with them and other things, so I will end this here.
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Background
On the Ten Chapters of Great “Concentration and Insight” was written in the fifth month of 1271 and sent to a disciple named Sammi-bō Nichigyō, who was studying at Mount Hiei, the center of the Tendai school. It is fairly clear from the contents that Nichiren Daishonin intended it as a guide to Sammi-bō for the study of T’ien-t’ai’s Great Concentration and Insight. It can be assumed from this letter that Sammi-bō belonged to a study group at Mount Hiei that was engaged in reading that work. The Daishonin may have been concerned that Sammi-bō might be swept along by the doctrinal and intellectual climate that prevailed then at Mount Hiei, which he regarded as misleading. At the end of this letter, he states, “After you have concluded the reading of Great Concentration and Insight, you may pass this letter around among the persons who attended the reading.” Thus the Daishonin was not simply intent upon cautioning Sammi-bō, but also wished to help his fellow students at Mount Hiei to learn the correct manner of reading Great Concentration and Insight, and thus come to understand the correct practice of the Lotus Sutra.
In this letter, first the Daishonin p.382explains the erroneous view of Great Concentration and Insight held by the students at Mount Hiei. Their understanding was that the perfect teaching of the sutras that preceded the Lotus Sutra and the perfect teaching of the Lotus were one and the same; thus the scholars at Mount Hiei had come to view the practice of the Nembutsu (meditation on Amida Buddha or recitation of his name), which is mentioned in Great Concentration and Insight, as the correct practice for the time. Regarding this, the Daishonin says that, though T’ien-t’ai’s work contains various quotations from the sutras preached before the Lotus and refers to the Nembutsu and other forms of practice, its true intent lies with the perfect teaching of the Lotus Sutra, which surpasses the perfect teaching of the other sutras.
Next, he touches on the ten chapters that make up Great Concentration and Insight, stating that the meditation on the three thousand realms in a single moment of life, which is the heart and core of T’ien-t’ai’s practice, is expressed in the seventh chapter.
Then, comparing the theoretical teaching and the essential teaching of the Lotus Sutra, he reveals that the doctrine of three thousand realms in a single moment of life can be found only in the essential teaching, and the correct practice of the Lotus Sutra is found only in the meditation on the three thousand realms in a single moment of life and the chanting of Nam-myoho-renge-kyo. For ordinary persons, however, he states that chanting Nam-myoho-renge-kyo single-mindedly is sufficient.
Finally he thoroughly refutes the erroneous view of the students of Mount Hiei that one should carry out the practice of reciting the Nembutsu, a view based on their misunderstanding of T’ien-t’ai’s teachings. And he suggests that this letter be circulated among the students who are reading Great Concentration and Insight. He closes by addressing the issue of a lawsuit being pursued in Kamakura, about which no information is available today.
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Notes
1. The Profound Meaning of the Lotus Sutra. “The myō of this teaching” refers to that of the Lotus Sutra and “the myō of the other teachings,” to that of the sutras preached before the Lotus. Though these two are not different in principle, the former myō is pure, while the latter myō is coupled with teachings expounded as expedient means.
2. The Annotations on “The Words and Phrases of the Lotus Sutra.” It says that “the truth of [the two kinds of] the perfect teaching does not differ” after the perfect teaching of the sutras that came before the Lotus Sutra is opened up and merged with the perfect teaching of the Lotus Sutra.
3. Profound Meaning. “The Buddha wisdom shown at the beginning” means the Buddha wisdom of the Flower Garland Sutra, and “that [the Buddha wisdom shown] at the latter time” means the Buddha wisdom of the Lotus Sutra. The text explains that the Buddha first expounded the teaching of perfect and immediate enlightenment of the Flower Garland Sutra, but for those many persons who could not understand it he then preached the Tripitaka (or Āgama), Correct and Equal, and Wisdom sutras. Thus when the capacities of his listeners matched the teaching of perfect and immediate enlightenment, the Buddha expounded the Lotus Sutra. They were thus able to open up the Buddha wisdom and enter the Buddha world like those persons who had done so by hearing the Flower Garland Sutra. Then, citing the passage from The Treatise on the Dharma Nature (a treatise no longer extant) “When they first saw my body, they entered the wisdom of the Thus Come One, and now when they heard this [Lotus] sutra, they entered the Buddha wisdom,” Profound Meaning says p.383that the former wisdom and the latter wisdom of the Buddha are alike in representing the principle of perfect and immediate enlightenment.
4. The Annotations on “The Profound Meaning of the Lotus Sutra.” It says, “The first three [of the four teachings] are designated as ‘rough,’ while the last one [the perfect teaching] is designated as ‘wonderful.’” The first three teachings are the Tripitaka teaching, the connecting teaching, and the specific teaching.
5. The passage says, “The mind is like a skilled painter, who creates various forms made up of the five components. Thus of all the phenomena throughout the entire world, there is not a single one that is not created by the mind. The Buddha is the same in nature as the mind, and living beings are the same in nature as the Buddha. The mind, the Buddha, and all living beings—these three are without distinction.”
6. The Annotations on “Great Concentration and Insight.”
7. Ibid.
8. The Principles and Practices of Great Concentration and Insight.
9. The Flower Garland Sutra describes these as the practices of two of the fifty-three teachers whom the bodhisattva Good Treasures visited to learn various bodhisattva practices.
10. Seventeen names for the Lotus Sutra appear in Vasubandhu’s Treatise on the Lotus Sutra and include such names as The Law to Instruct Bodhisattvas, Guarded and Kept in Mind by the Buddhas, The Storehouse of All the Buddhas, The Sutra of Giving Birth to All the Buddhas, names that describe characteristics of the Lotus Sutra.
11. This statement is based on the passage in On “Great Concentration and Insight” that describes the monk Buddha Wisdom who, according to the Angulimāla Sutra, appeared after the passing of the Buddha Krakucchanda, one of the seven Buddhas of the past. He was deprived of the precious robe he wore by a hunter and was tied to a tree naked. Seeing the monk, a non-Buddhist followed his example, regarding it as the true way to emancipation. The monk, after succeeding in untying the rope, covered himself with red soil and the bark of a tree. The monk kept away the mosquitoes, gadflies, and hornets with a bunch of long grass. Another non-Buddhist thought this was the correct practice. The monk tried to heal the biting by washing his body in the water and applying white soil to the skin. Finally he burned his body, but, unable to bear the pain, threw himself against a rock and died. Non-Buddhists who watched each of his various actions proceeded to do the same. Thus the various practices of non-Buddhists came into existence.
12. Here “evil” refers to earthly desires and the five cardinal sins, which may become causes for enlightenment, and “good” refers to “the good doctrine” of non-substantiality, to which the persons of the two vehicles had strong attachment. This doctrine eventually leads one to reduce one’s body to ashes and annihilate consciousness; hence it is not the way to enlightenment.
13. The three Hinayana schools are the Dharma Analysis Treasury school, the Establishment of Truth school, and the Precepts school.
14. The Lesser Aide of Judicial Affairs refers to Hōjō Naritoki, the fifth son of Hōjō Shigetoki. Shigetoki was the cosigner to the regent Hōjō Tokiyori, the fifth regent of the Kamakura shogunate. Hei no Saburō Saemon is Hei no Saemon, deputy chief of the Office of Military and Police Affairs (the chief being the regent himself).
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On Attaining Buddhahood in This Lifetime
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Notes

1. “Chant myōhō and recite renge” means to chant the daimoku of the Mystic Law, or Nam-myoho-renge-kyo.

2. The Annotations on “Great Concentration and Insight.”

3. As used here, “the Buddha’s name” denotes Nam-myoho-renge-kyo.

4. This sentence can also be interpreted to read, “If one understands that one’s life is myō, then one also understands that others’ lives are all entities of the Mystic Law.”

5. Lotus Sutra, chap. 21.

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p.31
On Attaining Buddhahood in This Lifetime

Background
IF you wish to free yourself from the sufferings of birth and death you have endured since time without beginning and to attain without fail unsurpassed enlightenment in this lifetime, you must perceive the mystic truth that is originally inherent in all living beings. This truth is Myoho-renge-kyo. Chanting Myoho-renge-kyo will therefore enable you to grasp the mystic truth innate in all life.
The Lotus Sutra is the king of sutras, true and correct in both word and principle. Its words are the ultimate reality, and this reality is the Mystic Law (myōhō). It is called the Mystic Law because it reveals the principle of the mutually inclusive relationship of a single moment of life and all phenomena. That is why this sutra is the wisdom of all Buddhas.
Life at each moment encompasses the body and mind and the self and environment of all sentient beings in the Ten Worlds as well as all insentient beings in the three thousand realms, including plants, sky, earth, and even the minutest particles of dust. Life at each moment permeates the entire realm of phenomena and is revealed in all phenomena. To be awakened to this principle is itself the mutually inclusive relationship of life at each moment and all phenomena. Nevertheless, even though you chant and believe in Myoho-renge-kyo, if you think the Law is outside yourself, you are embracing not the Mystic Law but an inferior teaching. “Inferior teaching” means those other than this [Lotus] sutra, which are all expedient and provisional. No expedient or provisional teaching leads directly to enlightenment, and without the direct path to enlightenment you cannot attain Buddhahood, even if you practice lifetime after lifetime for countless kalpas. Attaining Buddhahood in this lifetime is then impossible. Therefore, when you chant myōhō and recite renge,1 you must summon up deep faith that Myoho-renge-kyo is your life itself.
You must never think that any of the eighty thousand sacred teachings of Shakyamuni Buddha’s lifetime or any of the Buddhas and bodhisattvas of the ten directions and three existences are outside yourself. Your practice of the Buddhist teachings will not relieve you of the sufferings of birth and death in the least unless you perceive the true nature of your life. If you seek enlightenment outside yourself, then your performing even ten thousand practices and ten thousand good deeds will be in vain. It is like the case of a poor man who spends night and day counting his neighbor’s wealth but gains not even half a coin. That is why the T’ien-t’ai school’s commentary states, “Unless p.4one perceives the nature of one’s life, one cannot eradicate one’s grave offenses.”2 This passage implies that, unless one perceives the nature of one’s life, one’s practice will become an endless, painful austerity. Therefore, such students of Buddhism are condemned as non-Buddhist. Great Concentration and Insight states that, although they study Buddhism, their views are no different from those of non-Buddhists.
Whether you chant the Buddha’s name,3 recite the sutra, or merely offer flowers and incense, all your virtuous acts will implant benefits and roots of goodness in your life. With this conviction you should strive in faith. The Vimalakīrti Sutra states that, when one seeks the Buddhas’ emancipation in the minds of ordinary beings, one finds that ordinary beings are the entities of enlightenment, and that the sufferings of birth and death are nirvana. It also states that, if the minds of living beings are impure, their land is also impure, but if their minds are pure, so is their land. There are not two lands, pure or impure in themselves. The difference lies solely in the good or evil of our minds.
It is the same with a Buddha and an ordinary being. When deluded, one is called an ordinary being, but when enlightened, one is called a Buddha. This is similar to a tarnished mirror that will shine like a jewel when polished. A mind now clouded by the illusions of the innate darkness of life is like a tarnished mirror, but when polished, it is sure to become like a clear mirror, reflecting the essential nature of phenomena and the true aspect of reality. Arouse deep faith, and diligently polish your mirror day and night. How should you polish it? Only by chanting Nam-myoho-renge-kyo.
What then does myō signify? It is simply the mysterious nature of our life from moment to moment, which the mind cannot comprehend or words express. When we look into our own mind at any moment, we perceive neither color nor form to verify that it exists. Yet we still cannot say it does not exist, for many differing thoughts continually occur. The mind cannot be considered either to exist or not to exist. Life is indeed an elusive reality that transcends both the words and concepts of existence and nonexistence. It is neither existence nor nonexistence, yet exhibits the qualities of both. It is the mystic entity of the Middle Way that is the ultimate reality. Myō is the name given to the mystic nature of life, and hō, to its manifestations. Renge, which means lotus flower, is used to symbolize the wonder of this Law. If we understand that our life at this moment is myō, then we will also understand that our life at other moments is the Mystic Law.4 This realization is the mystic kyō, or sutra. The Lotus Sutra is the king of sutras, the direct path to enlightenment, for it explains that the entity of our life, which manifests either good or evil at each moment, is in fact the entity of the Mystic Law.
If you chant Myoho-renge-kyo with deep faith in this principle, you are certain to attain Buddhahood in this lifetime. That is why the sutra states, “After I have passed into extinction, [one] should accept and uphold this sutra. Such a person assuredly and without doubt will attain the Buddha way.”5 Never doubt in the slightest.
Respectfully.
Maintain your faith and attain Buddhahood in this lifetime. Nam-myoho-renge-kyo, Nam-myoho-renge-kyo.

Nichiren
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p.5Background
This letter was written to Toki Jōnin in the seventh year of Kenchō (1255), two years after Nichiren Daishonin established his teaching of Nam-myoho-renge-kyo. At the time of this letter, the Daishonin was thirty-four years old and was living in Kamakura, the seat of the military government. Toki was a staunch follower of the Daishonin who lived in Wakamiya in Shimōsa Province. He received some thirty letters, including Letter from Sado and one of the major treatises, The Object of Devotion for Observing the Mind. A retainer of Lord Chiba, the constable of Shimōsa, Toki had become a follower of the Daishonin around 1254.
Of all his writings from the mid-1250s, On Attaining Buddhahood in This Lifetime focuses most clearly on the tenets of the Daishonin’s Buddhism; many of the other works of this period are aimed chiefly at refuting the erroneous doctrines of other schools and discussing theoretical questions. This short essay not only reflects the theories T’ien-t’ai formulated based on the Lotus Sutra, but also reveals the concrete practice for attaining Buddhahood—namely, chanting Nam-myoho-renge-kyo—that is missing in T’ien-t’ai’s theoretical framework.
Myoho-renge-kyo is the title of the Lotus Sutra, but to the Daishonin it is much more; it is the essence of the sutra, the revelation of the supreme Law itself. Apparent in this work are both the depth of his thought and his conviction that Nam-myoho-renge-kyo is the only teaching that can lead people to Buddhahood in this lifetime.
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Notes
1. “Chant myōhō and recite renge” means to chant the daimoku of the Mystic Law, or Nam-myoho-renge-kyo.
2. The Annotations on “Great Concentration and Insight.”
3. As used here, “the Buddha’s name” denotes Nam-myoho-renge-kyo.
4. This sentence can also be interpreted to read, “If one understands that one’s life is myō, then one also understands that others’ lives are all entities of the Mystic Law.”
5. Lotus Sutra, chap. 21.
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Chapter Twenty: The Bodhisattva Never Disparaging
Thirty important points

Point One, regarding Bodhisattva Never Disparaging

The Record of the Orally Transmitted Teachings says: The word “Constantly” in the name [Constantly] Never Disparaging refers to the bodhisattva Never Disparaging who is constantly present in the three existences of past, present, and future. The name “Never p.151Disparaging” refers to the three inherent potentials of the Buddha nature1 that is present in the minds of all living beings. The Buddha nature is the Dharma nature. And the Dharma nature is Myoho-renge-kyo.

Point Two, regarding the bodhisattva Gainer of Great Authority [to whom this chapter is addressed]

The Record of the Orally Transmitted Teachings says: The word “Gainer” stands for the manifested body, the word “Great” stands for the Dharma body, and the word “Authority” stands for the reward body.
Or again, we may say that the word “Gainer” stands for the truth of temporary existence, the word “Great” stands for the Middle Way, and the word “Authority” stands for the truth of non-substantiality.
The whole then represents the perfect unification of the three truths and the three bodies.

Point Three, regarding the Buddha Awesome Sound King

The Record of the Orally Transmitted Teachings says: The word “Awesome” refers to the element of form or body, and the word “Sound” refers to the element of mind. The word “King” refers to the nonduality of body and mind.
Now that we have entered the Latter Day of the Law, to chant Nam-myoho-renge-kyo is to be an Awesome Sound King. The reason is that the word “Sound” stands for the daimoku, or titles, of all various provisional teachings, while the word “Awesome” stands for the five characters of the title [of the Lotus Sutra, Myoho-renge-kyo]. And the word “King” stands for the practitioners of the Lotus Sutra.
p.152The daimoku of the Lotus Sutra is like the roar of a lion, while the other sutras are like the cries of the other beasts. The Lotus Sutra is referred to as “king” because it is “king of the sutras” (chapter twenty-three, Medicine King).
Now when Nichiren and his followers chant Nam-myoho-renge-kyo, they become the Buddha Awesome Sound King.

Point Four, on the passage “This monk, whatever persons he happened to meet, whether monks, nuns, laymen, or laywomen, would bow in obeisance to all of them and speak words of praise.”

The Record of the Orally Transmitted Teachings says: This passage means to see and understand that now all living beings in the country of Japan have the capacity to embrace the daimoku of the Lotus Sutra [and thereby attain Buddhahood].

Point Five, regarding the passage “I have profound reverence for you, I would never dare treat you with disparagement or arrogance. Why? Because you are all practicing the bodhisattva way and are certain to attain Buddhahood.”

The Record of the Orally Transmitted Teachings says: These twenty-four Chinese characters that make up this passage are different [in wording] from the five characters of Myoho-renge-kyo, but the meaning is the same. These twenty-four characters represent the Lotus Sutra in miniature.

Point Six, on the words “This monk did not devote his time to reading or reciting the scriptures, but simply went about bowing to people.”

The Record of the Orally Transmitted Teachings says: The word “bowing” means to press the palms together in obeisance. Pressing the palms together represents the Lotus Sutra. It represents, that is, the principle of three thousand realms in a single moment of life. That is why the text says that this monk “did not devote p.153his time to reading or reciting the scriptures, but simply went about bowing to people.”

Point Seven, on the words “And if he happened to see any of the four kinds of believers far off in the distance, he would purposely go to where they were, bow to them and speak words of praise.”

The Record of the Orally Transmitted Teachings says: The words “whatever persons he happened to meet” or see, which appeared earlier, refer to seeing or perceiving that all people are endowed with the Buddha nature in their minds. This is the principle of the matter. But in the present passage concerning those whom the monk happened to “see far off,” because mention is made of the “four kinds of believers,” it refers to the actual practice involved.
Thus, the earlier passage means to see in terms of the element of the mind, while the present passage means to see in terms of the element of the body. The term “element of the body” refers to the enlightenment revealed in the essential teaching, the revelation that the four factors of teaching, practice, person, and principle converge on the one world of Buddhahood.2 To see in terms of the element of the mind refers to the meaning of the theoretical teaching, which is also a revelation in which the four factors converge on the one world of Buddhahood.
The single word “far” (on) in the phrase “far off” refers to the “far distant” (kuon) time revealed in the “Life Span” chapter. That p.154is why the text says that the monk “would purposely go . . . bow to them.”

Point Eight, on the words “Among the four kinds of believers there were those who gave way to anger, their minds lacking in purity.”

The Record of the Orally Transmitted Teachings says: Those who slander the Law are impure in both body and mind. First, impurity in the element of the mind is what this passage refers to when it says that “their minds” were “lacking in purity.” The impurity of the body is referred to in the passage in the “Simile and Parable” chapter that reads, “His body will always smell bad, / filthy and impure.”
Now Nichiren and his followers, who chant Nam-myoho-renge-kyo, are pure and clean in both body and mind.
Purity of the body is referred to in the passage in the “Benefits of the Teacher of the Law” chapter that reads, “If one upholds the Lotus Sutra / his body will be very pure.” Purity of the mind is referred to in the “Devadatta” chapter in the words “believe and revere it with pure hearts [minds].” The word “purity” refers to the mind that has faith in the Lotus Sutra, while the words “impurity” or “lack of purity” refer to slanderers of the Law.

Point Nine, on the words “Among the four kinds of believers there were those who gave way to anger, their minds lacking in purity, and they spoke ill of him and cursed him, saying, ‘This ignorant monk.’”

The Record of the Orally Transmitted Teachings says: This is a famous passage in the Lotus Sutra in which the four kinds of believers in their overbearing arrogance curse the bodhisattva Never Disparaging, calling him an “ignorant monk.” To call “ignorant” the bodhisattva who bows in obeisance to whatever persons he happens to meet is the work of the devil king of the sixth heaven.
p.155This passage of the sutra acts as a bright mirror, showing us that, now that the world has entered the Latter Day of the Law, Nichiren and his followers, who chant Nam-myoho-renge-kyo, will be slandered by being called “ignorant monks.” Without doubt, it is this very “ignorance” that gives us the capacity to embrace the Lotus Sutra.

Point Ten, on the words “when they saw that he had gained great transcendental powers, the power to preach pleasingly and eloquently, the power of great goodness and tranquility, and when they heard his preaching, they all took faith in him and willingly became his followers.”

The Record of the Orally Transmitted Teachings says: The word “heard” refers to the stage of hearing the name and words of the truth, the second of the six stages of practice. In effect, this passage concerns the daimoku that [as volume ten of Words and Phrases says] is “preached in a forceful manner, though it angers them.”
The word “all” refers to the four kinds of believers who were overbearingly arrogant. The word “faith,” shin, refers to the faith or belief that is without doubt. The word “willingly,” fuku, which literally means “to submit,” indicates that one submits and gives full allegiance to the Lotus Sutra. The word zui in the compound of zuijū, which literally means “to obey and follow” and is expressed as “became his followers” in the text, means that one’s mind is dedicated to the Lotus Sutra. The word jū means that one’s body is dedicated to the Lotus Sutra.3
In effect this is saying that now Nichiren and his followers, practitioners of the Lotus Sutra who chant Nam-myoho-renge-kyo, are the bodhisattva Never Disparaging of the Latter Day of the Law.

p.156Point Eleven, on the words “Among the four kinds of believers he preached the Law with no fear in his mind.”

The Record of the Orally Transmitted Teachings says: The words “four kinds of believers” refer to all the living beings in the country of Japan. The words “preached the Law” refer to Nam-myoho-renge-kyo. “With no fear in his mind” describes the manner in which Nichiren and his followers now call out Nam-myoho-renge-kyo as they perform their shakubuku practice.4

Point Twelve, on the words “The bodhisattva Never Disparaging who lived at that time—could he be unknown to you? In fact he was none other than I myself!”

The Record of the Orally Transmitted Teachings says: The bodhisattva Never Disparaging is the present-day Shakyamuni Buddha. Shakyamuni Buddha is the lord of teachings of the “Life Span” chapter. And the lord of teachings of the “Life Span” chapter is we who are the practitioners of the Lotus Sutra.
This passage, then, is about us. Now Nichiren and his followers are the bodhisattva Never Disparaging.

Point Thirteen, concerning the passage “Gainer of Great Authority, at that time the four kinds of believers, the monks, nuns, laymen, and laywomen, because anger arose in their minds and they treated me with disparagement and contempt, were for two hundred million kalpas never able to encounter a Buddha, to hear the Law, or to see the community of monks. For a thousand kalpas they underwent great suffering in the Avīchi hell.”

The Record of the Orally Transmitted Teachings says: This passage relates how the four kinds of believers, because they treated p.157the bodhisattva Never Disparaging with disparagement and contempt, were never able to encounter the three treasures for two hundred million kalpas, but fell into hell and underwent great suffering. But now that we have entered the Latter Day of the Law, those who treat Nichiren and his followers, who chant Nam-myoho-renge-kyo, with disparagement and contempt are even worse than those others. Those others suffered for a thousand kalpas, but these will suffer “for a countless number of kalpas” (chapter three, Simile and Parable).
The “Buddha” spoken of in this passage, the Buddha of the Latter Day of the Law, is an ordinary mortal and an ordinary priest. The “Law” is the daimoku. The “community of monks” is we practitioners of the Lotus Sutra. We may be called Buddhas, and we may also be called ordinary priests, because “to have a profound realization of the perfect principle is called being a Buddha” (from volume seven of The Profound Meaning of the Lotus Sutra). The perfect principle is the Lotus Sutra.

Point Fourteen, on the words “After they had finished paying for their offenses, they once more encountered the bodhisattva Never Disparaging, who instructed them in anuttara-samyak-sambodhi [supreme perfect enlightenment].”

The Record of the Orally Transmitted Teachings says: Though people may regret their error in slandering the Lotus Sutra and take faith in and give allegiance to the teachings, if their faith is shallow, they will still have to fall into the hell of incessant suffering. This is due to the vehemence with which they earlier committed slander. But after they have been plunged into the hell of incessant suffering for a thousand kalpas and the time has come for their release, then they will meet Nichiren once again. As the sutra says, “they once more” will encounter Nichiren.

Point Fifteen, concerning the passage “Gainer of Great Authority, you should understand that this Lotus Sutra p.158richly benefits the bodhisattvas and mahāsattvas, for it can cause them to attain anuttara-samyak-sambodhi [supreme perfect enlightenment]. For this reason, after the Thus Come One has passed into extinction, the bodhisattvas and mahāsattvas should at all times accept, uphold, read, recite, explain, preach, and transcribe this sutra.”

The Record of the Orally Transmitted Teachings says: The practices carried out by the bodhisattva Never Disparaging are such as are described here. And as we may see, after the Buddha has passed into extinction, one should carry out the five types of practices related to the Lotus Sutra [namely, accepting and upholding it, reading it, reciting it, explaining and preaching it, and transcribing it].
Properly speaking, the twenty-five characters beginning with the words “For this reason” apply to Nichiren and his followers in the Latter Day of the Law. Therefore the text makes a point of saying “For this reason,” and goes on to explain that what follows applies to the time “after the Thus Come One has passed into extinction.” This is done because this is one of the chapters that pertain to the transmission of the sutra.
As a rule, the passages on the transmission of the sutra are meant for people of the present and the future. In a sense, the entire Lotus Sutra was preached for the sake of people who lived when the Buddha was in the world. But in a strict sense, it was meant for people of the present time, the Latter Day of the Law. Therefore the five characters of Myoho-renge-kyo have been approved jointly by all the Buddhas of the three existences as something that is meant for people living in a future time “after the Thus Come One has passed into extinction.”
All the doctrines set forth in the various different chapters of the sutra are functions or applications of the daimoku, or title, of the sutra. For if [the daimoku of] the Wonderful Law that is the entity is meant to be applied in the Latter Day of the Law, then how could the same not apply to the various individual chapters? But this doctrine should be kept secret.
p.159The Great Teacher T’ien-t’ai explains this idea by saying, “When one pulls on the main cord of a net, there are no meshes that do not move” (from volume one of Profound Meaning). And the Great Teacher Miao-lo says, “When for the sake of brevity one mentions only the daimoku, or title, the entire sutra is by implication included therein” (from volume eight of The Annotations on “The Words and Phrases of the Lotus Sutra”).
Those who do not understand this are not qualified to propagate [the sutra] in the Latter Day of the Law.

Point Sixteen, concerning the true entity exemplified by the bodhisattva Never Disparaging as he is depicted here in this chapter

The Record of the Orally Transmitted Teachings says: The bodhisattva Never Disparaging represents the living beings of the Ten Worlds. Constantly throughout the three existences he carries out his practice of bowing in obeisance. And the words that issue from his mouth are the sounds of the Wonderful Law.
Even when the wardens of hell take up their clubs and berate offenders, [the offenders submit to the berating and so] their true entity is a kind of bow of obeisance. They would not dare to respond out of mere disparagement. If the offenders suppose that the wardens are punishing them unjustly, then in turn they are unjustly berating the bodhisattva Never Disparaging. This is what is meant by the practice of shakubuku.

Point Seventeen, concerning the various positions or standpoints from which the bodhisattva Never Disparaging’s bow of obeisance is carried out
There are fourteen such positions from which the bow of obeisance is conducted.

The Record of the Orally Transmitted Teachings says: The first position is that represented by the bow of obeisance carried out in the treasure tower. This is because the stupa or tower is composed of the five elements. The five elements are earth, water, p.160fire, wind, and space. The stupa made of these is known as the treasure tower.
Vast as the Dharma-realm is, it is composed of nothing more than these five elements. Therefore it has been taught that the bow of obeisance is carried out within the treasure tower. Treat this as secret, treat this as secret.

Point Eighteen, concerning the bow of obeisance based on the passage on opening, showing, awakening, and causing to enter (chapter two, Expedient Means)

The Record of the Orally Transmitted Teachings says: Another place where the bow of obeisance is conducted is the passage that tells how the Buddhas wish for the sake of all living beings to carry out four actions, namely, to “open, show, awaken, and cause them to enter” the Buddha wisdom. This passage in the “Expedient Means” chapter therefore represents the second place where the bow of obeisance is carried out.
[In his Words and Phrases, volume ten, T’ien-t’ai] interprets this to mean that within one’s heart one possesses the understanding of the bodhisattva Never Disparaging. He interprets this understanding to mean the understanding that all living beings possess innate Buddhahood. To open up the Buddha nature that is innate in them, the Buddhas appear in the world. This is what the sutra means when it says, “To open the door of Buddha wisdom to all living beings” (chapter two, Expedient Means).

Point Nineteen, concerning the bow of obeisance related to the passage “At all times I think to myself: / How can I cause living beings / to gain entry into the unsurpassed way / and quickly acquire the body of a Buddha?” (chapter sixteen, Life Span).

The Record of the Orally Transmitted Teachings says: The words “at all times” refer to the three existences. The word “think” indicates that the Buddha thinks of the Buddha nature inherent in all living beings. Consequently, the idea expressed in the words p.161“quickly acquire the body of a Buddha” is the same as that expressed in the words [of Bodhisattva Never Disparaging] “you are all certain to attain Buddhahood.” Hence this passage has been taken to represent the bodhisattva Never Disparaging’s bow of obeisance.
The Great Teacher T’ien-t’ai interprets it [in his Words and Phrases, volume ten] as “the replacement of the three vehicles with the one vehicle,” and as “the opening of the near and the revealing of the distant.” Treat this matter as secret. Treat it as secret.

Point Twenty, concerning the bow of obeisance related to the words “Originally I practiced the bodhisattva way” (chapter sixteen, Life Span).

The Record of the Orally Transmitted Teachings says: The word “I” here refers to Shakyamuni Buddha when he was carrying out the true cause of his original enlightenment. This passage concerning how the Buddha “originally practiced the bodhisattva way” refers to the practice of the bodhisattva Never Disparaging [who was reborn as Shakyamuni]. Hence it indicates a place where the bow of obeisance is carried out.

Point Twenty-one, concerning the bow of obeisance related to the words “birth, aging, sickness, and death”

The Record of the Orally Transmitted Teachings says: Living beings as a whole fail to free themselves from the sufferings of birth, aging, sickness, and death, but continue to wander deludedly in impermanence, change, and extinction. Therefore they fail to realize that they are capable of achieving enlightenment in a future existence. But when they come to realize this fact, then they will understand the doctrine that earthly desires are enlightenment and the sufferings of birth and death are nirvana. And when they do so, the person who has taught them has performed a bow of obeisance to them.
When the left and right hands of the bower are held apart, this p.162symbolizes the fact that earthly desires [and enlightenment], the sufferings of birth and death [and nirvana], and the four kinds of believers of overbearing arrogance and the bodhisattva Never Disparaging are all quite separate entities. But when the two hands are brought together in a bow of obeisance, this symbolizes the fact that earthly desires are enlightenment, and that the sufferings of birth and death are nirvana. Then a bow of obeisance is performed to the fact that the Buddha nature inherent in the four kinds of believers of overbearing arrogance and the Buddha nature inherent in the bodhisattva Never Disparaging are both manifestations of the single Wonderful Law.

Point Twenty-two, concerning the bow of obeisance related to the Dharma nature

The Record of the Orally Transmitted Teachings says: The bodhisattva Never Disparaging plants his feet firmly on the three inherent potentials of the Buddha nature that represent the Dharma nature and the true aspect of reality, namely, Nam-myoho-renge-kyo, [the heart of] the twenty-four characters [that make up the passage reading, “I have profound reverence for you, I would never dare treat you with disparagement or arrogance. Why? Because you are all practicing the bodhisattva way and are certain to attain Buddhahood” (chapter twenty)]. And then he bows to the four kinds of believers who in their ignorance are overbearingly arrogant. In doing so, he is performing a bow of obeisance to the Buddha nature dormant and undeveloped in living beings.

Point Twenty-three, concerning the bow of obeisance related to ignorance

The Record of the Orally Transmitted Teachings says: When one sets up distinctions between self and others, then the “others” are the four kinds of believers of overbearing arrogance, and the “I” is the bodhisattva Never Disparaging. To set up distinctions between good and bad by regarding the bodhisattva Never p.163Disparaging as a “good” person and the arrogant ones as “bad” persons is a sign of ignorance.
But when one recognizes this and performs a bow of obeisance, then one is bowing in obeisance to Nam-myoho-renge-kyo, the principle in which good and bad are not two different things, in which correct and incorrect are one and the same.

Point Twenty-four, concerning the bow of obeisance related to the two characters that make up renge, or lotus blossom

The Record of the Orally Transmitted Teachings says: Renge stands for the two factors of cause and effect. Where there is a bad cause, it will produce a bad effect; where there is a good cause, it will produce a good effect. The persons addressed by the bodhisattva Never Disparaging in their inner lives possess good causes that represent the three inherent potentials of the Buddha nature. When these potentials are actualized, they will produce good effects, which is why the bodhisattva bows to these persons in obeisance and declares that they are “all certain to attain Buddhahood” (chapter twenty).

Point Twenty-five, concerning the bow of obeisance related to the Land of Actual Reward

The Record of the Orally Transmitted Teachings says: When the Ten Worlds are considered in ascending order, the Land of Actual Reward corresponds to the ninth world, that of the bodhisattva. Accordingly, we know that the Land of Actual Reward is where the bodhisattva Never Disparaging dwells. Because he performs a bow of obeisance there, it is known as the bow of obeisance related to the Land of Actual Reward.

Point Twenty-six, concerning the bow of obeisance related to the two words “pity” and “compassion” (jihi)

The Record of the Orally Transmitted Teachings says: The practice of making a bow of obeisance carried out by the bodhisattva Never Disparaging is based on the teaching that the people he p.164bowed to were “all certain to attain Buddhahood” (chapter twenty) and therefore is an expression of pity and compassion. Hence, although the people might “take sticks of wood or tiles and stones and beat and pelt him” (ibid.), he nevertheless persisted in his effort, “preaching to them forcefully, though it angered them” (Words and Phrases, volume ten), an action that arose from his feelings of pity and compassion.
Since we are taught that the Buddha mind is a mind of great pity and compassion, a bow of obeisance is made in acknowledgment of this pity and compassion.

Point Twenty-seven, concerning the bow of obeisance related to the stage of progressive awakening, the fifth of the six stages of practice

The Record of the Orally Transmitted Teachings says: The bodhisattva is regarded as occupying the stage of progressive awakening. From this vantage point he performs a bow of obeisance to ordinary mortals who are in the first and lowest stage, that of being a Buddha in theory. Because of this disparity in their respective positions, the ordinary mortals in the stage of being a Buddha in theory fail to accept the bodhisattva’s prediction that they will attain Buddhahood but instead slander him by calling him “this ignorant monk” (chapter twenty).

Point Twenty-eight, concerning the bow of obeisance related to the stage of ultimate enlightenment, the sixth and highest stage of practice

The Record of the Orally Transmitted Teachings says: In the phrase “whatever persons he happened to meet” or to see (chapter twenty), the word ken, to “meet” or to “see,” refers to the insight of a Buddha. Because the bodhisattva Never Disparaging, employing the insight of a Buddha, performed a bow of obeisance to the four kinds of believers of overbearing arrogance, it is considered that he performed a bow of obeisance from the standpoint of the stage of ultimate enlightenment.

p.165Point Twenty-nine, concerning the bow of obeisance related to the Dharma-realm

The Record of the Orally Transmitted Teachings says: The bodhisattva Never Disparaging makes a bow of obeisance from the standpoint of the Dharma-realm. The Dharma-realm is neither broad, nor is it narrow. Essentially, the word “Dharma” of the Dharma-realm stands for all the dharmas, or elements of the phenomenal world, and the word “realm” is the world or state of life in which they dwell.
Each realm or world, from the realm of hell to the state of Buddhahood, has its own patterns or rules (dharmas). Thus, the bodhisattva Never Disparaging conforms to the rules of the realm of the bodhisattva Never Disparaging, while the four kinds of believers of overbearing arrogance conform to the rules of the realm of the four kinds of believers. In this sense, the Dharma-realm makes a bow of obeisance to the Dharma-realm,5 a bow of obeisance acknowledging the fact that “self” and “others” are in fact not two different things.
For this reason, when the bodhisattva Never Disparaging makes his bow of obeisance to the four kinds of believers, the Buddha nature inherent in the four kinds of believers of overbearing arrogance bows in obeisance to the bodhisattva Never Disparaging. It is like the situation when one faces a mirror and makes a bow of obeisance: the image in the mirror likewise makes a bow of obeisance to oneself.

Point Thirty, concerning the bow of obeisance related to the attitude of forbearance

The Record of the Orally Transmitted Teachings says: We are told p.166that the four kinds of believers of overbearing arrogance in their anger cursed and abused the bodhisattva Never Disparaging, and that they slandered him further by calling his predictions that they would attain Buddhahood “vain and irresponsible” (chapter twenty). But after all that, it is said that the bodhisattva “did not give way to anger” (ibid.). Hence we know that he maintained an attitude of forbearance and from that position performed a bow of obeisance.
Of these fourteen positions from which the bow of obeisance is conducted, the first is known to the ordinary run of teachers. But the remaining thirteen are not known to the teachers of our present age.
This concludes the explanation of the fourteen standpoints from which the bow of obeisance is conducted.
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Notes

1. They are the innate Buddha nature, the wisdom to perceive it, and the good deeds, or Buddhist practice, to develop this wisdom and cause the Buddha nature to emerge. Good deeds aid the development of wisdom, and the developed wisdom realizes the innate Buddha nature. These three causes interact to enable one to attain Buddhahood.
2. In The Lotus Sutra (trans. Burton Watson, Columbia University Press, 1993), on page 31, the paragraphs from the second through the fourth describe the above four factors. The “teaching” refers to the passage “The Thus Come Ones have only a single Buddha vehicle which they employ in order to preach the Law to living beings. They do not have any other vehicle, a second one or a third one.” The “practice” refers to the passage “All the things they do are at all times done for this one purpose. They simply wish to show the Buddha wisdom to living beings and enlighten them to it.” The “person” refers to the passage “The Buddhas, the Thus Come Ones, simply teach and convert the bodhisattvas.” The “principle” refers to the passage on enlightening living beings to the principle [of the Wonderful Law] through the four actions of opening, showing, awakening, and causing living beings to enter the Buddha wisdom.
3. This paragraph explains the four words that comprise the passage “[they all] took faith in him and willingly became his followers” (shimpuku-zuijū). The four words—shin or shim (believe), fuku or puku (submit), zui (obey), and jū (follow)—make up shimpuku-zuijū.
4. “Shakubuku” is the Buddhist method of leading people, particularly its opponents, to the correct teaching by refuting their erroneous views. In Nichiren’s teaching it means to correct another’s mistaken views and awaken that person to Nam-myoho-renge-kyo.
5. Here the Chinese characters for the dharma and for the realm are used to make up “the Dharma-realm” and “conforming to the rules of the realm.” When the text says, “The Dharma-realm makes a bow of obeisance to the Dharma-realm,” it means, respectively, the Dharma-realm (that is, the state of conforming to the rules of the realm) of the bodhisattva Never Disparaging and the Dharma-realm of the four kinds of believers. Then this is described as the nonduality of “self” and “others.”

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p.307
Lotus Sutra: 20
Bodhisattva Never Disparaging
( pp.307 – 313 )
The Immeasurable Meanings Sutra
1. Virtuous Practices
2. Preaching the Law
3. Ten Benefits
The Lotus Sutra
1. Introduction
2. Expedient Means
3. Simile and Parable
4. Belief and Understanding
5. The Parable of the Medicinal Herbs
6. Bestowal of Prophecy
7. The Parable of the Phantom City
8. Prophecy of Enlightenment for Five Hundred Disciples
9. Prophecies Conferred on Learners and Adepts
10. The Teacher of the Law
11. The Emergence of the Treasure Tower
12. Devadatta
13. Encouraging Devotion
14. Peaceful Practices
15. Emerging from the Earth
16. The Life Span of the Thus Come One
17. Distinctions in Benefits
18. The Benefits of Responding with Joy
19. Benefits of the Teacher of the Law
20. The Bodhisattva Never Disparaging
21. Supernatural Powers of the Thus Come One
22. Entrustment
23. Former Affairs of the Bodhisattva Medicine King
24. The Bodhisattva Wonderful Sound
25. The Universal Gateway of the Bodhisattva Perceiver of the World’s Sounds
26. Dharani
27. Former Affairs of King Wonderful Adornment
28. Encouragements of the Bodhisattva Universal Worthy
Sutra on How to Practice Meditation on Bodhisattva Universal Worthy
1. Sutra on How to Practice Meditation on Bodhisattva Universal Worthy
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p.307CHAPTER 20

The Bodhisattva Never Disparaging

At that time the Buddha said to the bodhisattva mahasattva Gainer of Great Authority: “You should understand this. When monks, nuns, laymen, or laywomen uphold the Lotus Sutra, if anyone should speak ill of them, curse, or slander them, he will suffer severe recompense for his crime, as I have explained earlier. And I have also explained earlier the benefits gained by those who uphold the sutra, namely, purification of their eyes, ears, nose, tongue, body, and mind.
“Gainer of Great Authority, long ago, an immeasurable, boundless, inconceivable number of asamkhya kalpas in the past, there was a buddha named Awesome Sound King 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. His kalpa was called Exempt from Decay and his land was called Great Achievement.
“This buddha Awesome Sound King during the age when he lived preached the Law for heavenly and human beings and asuras. For those who were seeking to become voice-hearers he responded by preaching the doctrine of the four noble truths so that they could transcend birth, aging, sickness, and death and eventually attain nirvana. For those seeking to become pratyekabuddhas he responded by preaching the doctrine of the twelve-linked chain of causation. For the bodhisattvas, as a means to p.308lead them to supreme perfect enlightenment, he responded by preaching the doctrine of the six paramitas so that they could eventually gain the buddha wisdom.
“Gainer of Great Authority, this buddha Awesome Sound King had a life span of kalpas equal to the sands of four hundred thousand million nayutas of Ganges Rivers. His Correct Law endured in the world for as many kalpas as there are dust particles in one Jambudvipa. His Counterfeit Law endured in the world for as many kalpas as there are dust particles in the four continents. After this buddha had finished bringing great benefit to living beings, he passed into extinction.
“After his Correct Law and Counterfeit Law had come to an end, another buddha appeared in the same land. He too was named Awesome Sound King 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. This process continued until twenty thousand million buddhas had appeared one after the other, all bearing the same name.
“After the original Awesome Sound King Thus Come One had passed into extinction, and after his Correct Law had also passed away, in the period of his Counterfeit Law, monks of overbearing arrogance exercised great authority and power. At this time there was a bodhisattva monk named Never Disparaging. Now, Gainer of Great Authority, for what reason was he named Never Disparaging? This monk, whatever persons he happened to meet, whether monks, nuns, laymen, or laywomen, would bow in obeisance to all of them and speak words of praise, saying, ‘I have profound reverence for you, I would never dare treat you with disparagement or arrogance. Why? Because you will all practice the bodhisattva way and will then be able to attain buddhahood.’
“This monk did not devote his time to reading or reciting the scriptures, but simply went about bowing to people. And if he happened to see any of the four kinds of believers far off in the p.309distance, he would purposely go to where they were, bow to them, and speak words of praise, saying, ‘I would never dare disparage you, because you are all certain to attain buddhahood!’
“Among the four kinds of believers there were those who gave way to anger, their minds lacking in purity, and they spoke ill of him and cursed him, saying, ‘This ignorant monk—where does he come from, presuming to declare that he does not disparage us and bestowing on us a prediction that we will attain buddhahood? We have no use for such vain and irresponsible predictions!’
“Many years passed in this way, during which this monk was constantly subjected to curses and abuse. He did not give way to anger, however, but each time spoke the same words, ‘You are certain to attain buddhahood.’ When he spoke in this manner, some among the group would take sticks of wood or tiles and stones and beat and pelt him. But even as he ran away and took up his stance at a distance, he continued to call out in a loud voice, ‘I would never dare disparage you, for you are all certain to attain buddhahood!’ And because he always spoke these words, the overbearingly arrogant monks, nuns, laymen, and laywomen gave him the name Never Disparaging.
“When this monk was on the point of death, he heard up in the sky fully twenty thousand, ten thousand, a million verses of the Lotus Sutra that had previously been preached by the buddha Awesome Sound King, and he was able to accept and uphold them all. Immediately he gained the kind of purity of vision and purity of the faculties of the ear, nose, tongue, body, and mind that have been described above. Having gained this purity of the six faculties, his life span was increased by two hundred ten thousand million nayutas of years, and he went about widely preaching the Lotus Sutra for people.
“At that time, when the four kinds of believers who were overbearingly arrogant, the monks, nuns, laymen, and laywomen who had looked with contempt on this monk and given him the name Never Disparaging—when they saw that he had gained great transcendental powers, the power to preach pleasingly and p.310eloquently, the power of great goodness and tranquillity, and when they heard his preaching, they all took faith in him and willingly became his followers.
“This bodhisattva converted a multitude of a thousand, ten thousand, a million, causing them to abide in the state of supreme perfect enlightenment. After his life came to an end, he was able to encounter two thousand million buddhas, all bearing the name Sun Moon Bright, and in the midst of their Law he preached this Lotus Sutra. Through the causes and conditions created thereby, he was also able to encounter two thousand million buddhas, all with the identical name Cloud Freedom Lamp King. In the midst of the Law of these buddhas, he accepted, upheld, read, recited, and preached this sutra for the four kinds of believers. For that reason he was able to gain purification of his ordinary eyes, and the faculties of his ears, nose, tongue, body, and mind were likewise purified. Among the four kinds of believers he preached the Law with no fear in his mind.
“Gainer of Great Authority, this bodhisattva mahasattva Never Disparaging in this manner offered alms to a vast number of buddhas, treating them with reverence and honor and praising them. Having planted these good roots, he was later able to encounter a thousand, ten thousand, a million buddhas, and in the midst of the Law of these buddhas, he preached this sutra, gaining benefits that allowed him to attain buddhahood.
“Gainer of Great Authority, what do you think? The bodhisattva Never Disparaging who lived at that time—could he be unknown to you? In fact he was none other than I myself! If in my previous existences I had not accepted, upheld, read, and recited this sutra and preached it for others, I would never have been able to attain supreme perfect enlightenment this quickly. Because in the presence of those earlier buddhas I accepted, upheld, read, and recited this sutra and preached it for others, I was able quickly to attain supreme perfect enlightenment.
“Gainer of Great Authority, at that time the four kinds of believers, the monks, nuns, laymen, and laywomen, because anger arose in their minds and they treated me with disparagement and contempt, were for two hundred million kalpas never p.311able to encounter a buddha, to hear the Law, or to see the community of monks. For a thousand kalpas they underwent great suffering in the Avichi hell. After they had finished paying for their offenses, they once more encountered the bodhisattva Never Disparaging, who instructed them in supreme perfect enlightenment.
“Gainer of Great Authority, what do you think? The four kinds of believers who at that time constantly disparaged this bodhisattva—could they be unknown to you? They are in this assembly now, Bhadrapala and his group, five hundred bodhisattvas; Lion Moon and her group, five hundred nuns; and Thinking of Buddha and his group, five hundred laymen, all having reached the state where they will never regress in their search for supreme perfect enlightenment!
“Gainer of Great Authority, you should understand that this Lotus Sutra richly benefits the bodhisattvas mahasattva, for it can cause them to attain supreme perfect enlightenment. For this reason, after the thus come one has passed into extinction, the bodhisattvas mahasattva should at all times accept, uphold, read, recite, explain, preach, and transcribe this sutra.”
At that time the world-honored one, wishing to state his meaning once more, spoke in verse form, saying:

In the past there was a buddha
named Awesome Sound King,
of immeasurable supernatural powers and wisdom,
leading and guiding one and all.
Heavenly beings, human beings, dragons
joined in offering him alms.
After this buddha had entered extinction,
when his Law was about to expire,
there was a bodhisattva
named Never Disparaging.
The four kinds of believers at that time
scrutinized and adhered to the doctrines.
The bodhisattva Never Disparaging
would go to where they were
p.312and speak to them, saying,
“I would never disparage you,
for you will practice the way
and all of you will become buddhas!”
When the people heard this,
they gibed at him, cursed, and reviled him,
but the bodhisattva Never Disparaging
bore all this with patience.
When his offenses had been wiped out
and his life was drawing to a close,
he was able to hear this sutra
and his six faculties were purified.
Because of his transcendental powers
his life span was extended,
and for the sake of others
he preached this sutra far and wide.
The many people who adhered to the doctrines
all received teaching and conversion
from this bodhisattva,
who caused them to dwell in the buddha way.
When Never Disparaging’s life ended,
he encountered numberless buddhas,
and because he preached this sutra
he gained immeasurable blessings.
Bit by bit he had acquired merit
and quickly completed the buddha way.
Never Disparaging, who lived at that time,
was none other than myself.
And the four kinds of believers
who adhered to the doctrines then,
who heard Never Disparaging say,
“You will become buddhas!”
and through the causes thus created
encountered numberless buddhas—
they are here in this assembly,
a group of five hundred bodhisattvas,
and the four kinds of believers,
p.313men and women of pure faith
who now in my presence
listen to the Law.
In previous existences
I encouraged these persons
to listen to and accept this sutra,
the foremost in all the teachings,
unfolding it, teaching people,
and causing them to dwell in nirvana.
So in age after age they accepted and upheld
scriptures of this kind.
A million million ten thousand kalpas,
an inconceivable time will pass
before at last one can hear
this Lotus Sutra.
A million million ten thousand kalpas,
an inconceivable time will pass
before the buddhas, world-honored ones,
preach this sutra.
Therefore its practitioners,
after the Buddha has entered extinction,
when they hear a sutra like this
should entertain no doubts or perplexities
but should with a single mind
preach this sutra far and wide,
age after age encountering buddhas
and quickly completing the buddha way.
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