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NS127813

20 February 2015

Red Earth is your Conscious Self – who you are and who you are becoming.Red Earth is the access point to your natural alignment with Earth force. It is the unis mundi, the point of perfect centeredness in the eternal present from which all alignment and magic manifest. Your center, the Earth center, is the secret of gravity’s magnetizing force. Red Earth is the channel of harmonic synchronization that is aligned with the galactic heart. From the center point within eslf, you align with this galactic center and connect through your own crystalline structure to the larger crystal grid network. To keep this channel of synchronization open, connect to the elemental energies of earth, air, fire and water, and the seven directional guardians.

Cosmic consciousness is not just ‘out there’; it is also resonating within you. Be sacramentally rooted where you are. You are made of the Earth! Look through the ‘eyes’ in your feet. Your body is the present focus of your consciousness – through it all gifts are received. Remember, too, that your environment is alive and reacts to your awareness of it; therefore, the way you perceive the Earth and your physical form affects the information you receive.

Red Earth is the Earth keeper, the keeper of the garden, the shaman/healer who, through reverence for all life, heals and sanctifies the Earth. Earth keepers preserve the harmonic relationship with nature by connecting to the wisdom held in matter. In Latin, mater means “mother”. As you bring light into yourself, you bring light into matter. You and the Earth both contain the holographic seed of the new consciousness emerging.

Center yourself in the present moment! This is where you can most beneficially observe the synchronicities and revelations about your personal pattern and larger purpose. From here your mind can learn to be keenly observant, allowing the larger pattern to take shape as naturally as the small brushstrokes that eventually complete a beautiful painting.Sit in simple relationship to the Earth, like a poet enraptured in a forest. Be rooted where you are now. Out of synergistic centeredness, you will receive your greatest desires and open to the full flowering of the mystic power of the universe. This synchronization can be seen as the alignment of your personal myth with the greater myth of our times. Myth is the framework or “story” in which the truth of the cosmos is revealed in symbolic form. Utilize it to catalyze your unfolding alignment.

By accepting your physical form and your growth process in this world, you access the hub of centeredness out of which all the truth and magic of the universe unfold.Take off your shoes. Touch the one Earth. Find a place to dance with the sacred hoop of life. Contribute your vision as an awakened member of the global rainbow family!

Red Skywalker is your Higher Self & Guide.Red Skywalker is the skywalker, the time/space traveller who can jump dimensions to assist you in realizing heaven on Earth. Red Skywalker is unlimited in form but often chooses the form of the angelic messenger.

A person who embodies cosmic wisdom may be known as a sky-walker, sage or bodhisattva. When others see such light in human form, they feel the vibration of heaven. This vibration may be embodied by you or experienced with a guru, master, an energy such as Red Skywalker, or in a ‘chance’ encounter with an extraordinary person.

An encounter with the energy of Red Skywalker can spark a deep yearning within you for reunion with the Source. Yet from this place of love and compassion, you also have a desire (embodied in physical form) to serve the light. This is the place in you that has the courage to fully express unconditional love, the depths of your being. Red Skywalker asks you to live the new myth by bringing this heaven to Earth in your daily life. As this reality is lived, it touches and awakens the same truth in others: “They kingdom come, Thy will be done, on Earth as it is in heaven.”

Red Skywalker represents balance in your life – not static balance, but a dynamic equilibrium that includes both your present expression and your starseeded self. In Red Skywalker’s star-glyph you see that the pillars of heaven don’t appear to touch the Earth. You are the element that appears to be missing in the star-glyph. You are the one whose expression of the light assists in drawing the pillars of heaven to Earth.

Joining these pillars in yourself can be viewed as reuniting your male and female aspects. Together, in balance, we create the pillars of the etheric temples of heaven on Earth.

The natural state of every system moves toward balance that is fluid and free, as in dance. That balance is experienced differently by each person, but it often brings a sense of steadiness or centeredness even in the midst of movement and change. When you are dancing, you can use your very state of imbalance to create the fluidity of the dance.

Yellow Seed is your Subconscious Self and Hidden Helper.Yellow Seed is the ordered pattern of growth. You and your life are the fertile soil, and the mystery blooms within you through the power of your intention or seed thoughts. Just as a seed contains the hologram of its completion, the process of manifestation follows a natural order. In this gestation process, your intention is quickened by Spirit. The charged seed, your true desire or vision, becomes the focus for germination.

What can you open that will support receptivity and assist the germination of your seed intentions? Envision the seed receiving the invitation to grow in the openness of your world. Viscerally feel the possibility of your heart’s dream emerging. Your true desires and dreams contain an innate intelligence that can break through even the rigidity of fixed expectations. Planting a new seed, even in the hard soil of old belief systems, can bring unexpected magic and growth.Be willing to break open the constraining shells of past patterns, the shackles of old belief structures. Call forth your creative involvement with life. This involvement frees and awakens the powerful energy of the life force, shifting your perceptions and experience, catalyzing the manifestation of your dreams. Participate spontaneously in your growth, unrestricted by the illusion of old structures that once provided safety. Move forward into the light of new possibilities.Offer your dream-seed to the universe. In the ordered patterning of the light, align with your heart’s greater purpose. In gratitude, surrender and release the seed to the benefit of your growth and its own pattern of perfection.

Blue Hand represents your Challenge and Gift. With maturity and awareness this challenge will turn into a Focus. This is what you desire to learn in this lifetime.In the shadow of Blue Hand are spiritual distractions and resistances. As you hit ‘growth edges’, you can experience issues and resistance to revealing your true beauty and power. On your path, you will always be offered access to tools and further initiations. Think back to a time when you were offered such a gift, to a time when you embarked on a new quest or possibility. Remember the feeling of spiritual grace that accompanied that gift. Watch for other such openings that will be offered. They may appear in unusual circumstances. You may even find them in times of emotional crisis and amidst unusual access to hidden potentials. Becoming aware of these initiatory portals opens the door to guides and allies. It can also break the spell of distractions and reactive behaviours.Another shadow of Blue Hand is difficulty in completing things. Completion is especially difficult if you feel inadequate or displeased with the possible outcome of your efforts. If you take on too much, you may become too pressured and scattered to finish. You may also relish the creative process but lose motivation because of hidden issues or what appears as the hard work required to finish. Completion becomes easier if you allow yourself to be excited and satisfied by the steps along the way.Another shadow of Blue Hand is not having the desire and discipline needed to master a tool (such as meditation, healing, or some aspect of the creative arts). It is important to remember that committment, focused intent, and openness are all necessary to the acquisitions of any new skill.A related shadow of Blue Hand is in believing that the tool has the power. However, tools are simply vehicles for your connection with the Divine. Do you think your ability to access information using such things as tarot cards and astrology charts come from the symbols or system? The tool simply provides a means for you to focus, to open to the truth being revealed through the metaphor. If you are overidentified and attached to your tools – books, crystals, symbols, systems and so on – you may believe the power is outside yourself. Open to the clarity of your mystical nature. You are the tool through which Spirit speaks. You are the open vessel in which the light can play.

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

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

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

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

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

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

Another gift offered through White Wind is the integration of polarities within you. Polarity is the loom on which reality is strung, the magnetic dance of universal forces playing in grand cooperation. But polarity is also an important alchemical process used in the transmutation of form and matter. We are not poised in a time when duality is transforming into unity. The polarities held in relationships, our male and female aspects – even the manifestation of karma – are all changing. We are moving into a time when the polar aspectrs of all things are coming together in truth. You are the creative field for the integration of the larger pattern of duality. The potential in all relationships is moving toward trust, openness, and unconditional acceptance.The Maya had a special relationship to Venus because of its “unified polarity,” seen in the ability to transform itself from the morning star to the evening star. As we unite our polarities (which can be seen as our male and female aspects), we mirror the divine feminine and masculine aspects that are presently uniting in order to birth the consciousness of the divine child within us. This unification is a state of wholeness that frees and enhances, permeating our beings on all levels.Getting in touch with your male and female aspects and how you perceive them is an integral part of the alchemical process that brings them harmony. You can begin the process of integrating polarities through an increased understanding of the awareness in both sides of your body. The right side generally represents the male, the left side, the female. In meditation, observe the qualities of each side. Bring out their issues, fears, strengths, and potentials. Feel them. Move with them. Talk to them. Create and draw images. Make sounds. Write about them. Explore their relationships. Then, taking as much time as you need, allow them to flow together, unified in solar androgyny. Freeing past perceptions, claim harmony, healing, and love, and bring that new sense of unity into the present moment.

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

Lesson 50
I am sustained by the Love of God.

Here is the answer to every problem that will confront you, today and tomorrow and throughout time. In this world, you believe you are sustained by everything but God. Your faith is placed in the most trivial and insane symbols; pills, money, “protective” clothing, influence, prestige, being liked, knowing the “right” people, and an endless list of forms of nothingness that you endow with magical powers.

All these things are your replacements for the Love of God. All these things are cherished to ensure a body identification. They are songs of praise to the ego. Do not put your faith in the worthless. It will not sustain you.

Only the Love of God will protect you in all circumstances. It will lift you out of every trial, and raise you high above all the perceived dangers of this world into a climate of perfect peace and safety. It will transport you into a state of mind that nothing can threaten, nothing can disturb, and where nothing can intrude upon the eternal calm of the Son of God.

Put not your faith in illusions. They will fail you. Put all your faith in the Love of God within you; eternal, changeless and forever unfailing. This is the answer to whatever confronts you today. Through the Love of God within you, you can resolve all seeming difficulties without effort and in sure confidence. Tell yourself this often today. It is a declaration of release from the belief in idols. It is your acknowledgment of the truth about yourself.

For ten minutes, twice today, morning and evening, let the idea for today sink deep into your consciousness. Repeat it, think about it, let related thoughts come to help you recognize its truth, and allow peace to flow over you like a blanket of protection and surety. Let no idle and foolish thoughts enter to disturb the holy mind of the Son of God. Such is the Kingdom of Heaven . Such is the resting place where your Father has placed you forever.

FOUNDATION FOR THE LAW OF TIME
SYNCHRONOTRON
Basic Daily Synchronotron Calculations
Gregorian Date 2/19/2015
NS.1.27.8.13 Kin 217
Red Solar Tierra

Solar Moon Year Power of : Universal Water

Galactic Hawk Moon Power of : Harmonize

Heptad 30
White Heptad: Humility Refines Meditation
Galactic Hawk Moon Path of Inner Radiance
Core Matrix/Hunab Ku 22
Heptad Path 30, Hunab Ku Transmits Meditation

KIN 217
CABAN
Red Solar Tierra Power of : Navigation
Kin 217 – Precept 9 – Cosmic History is the highest level of information and comprehension to which previous history becomes subordinate, transformed and remade.
365 COSMIC HISTORY QUOTES

Psi Chrono 145 CHICCHAN Red Lunar Serpent
Power of : Life Force

WAVESPELL 17
Red Magnetic Moon
Power of : Universal Water
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 30 / Precept 30 – The art of UR (universal recollection) is the art that is meant to invoke the cosmic memory as a cosmic whole and the memory of the self as the entire cosmos and the entire history of the cosmos.

READING OF THE SYNCHRONOTRON
Heptad 30
Heptad Path Frequency: 843
BMU: 402
Kin Equivalent: 63
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: 8.13

TIME MATRIX

BMU: 135
Vertical Coordinate: V2
Horizontal Coordinate: H20
Time Matrix: 95
Space Matrix: 145
Synchronic Matrix: 62
Time Matrix Telepathic Frequency Index (TFI): 95 + 145 + 62 = 302

SPACE MATRIX

BMU: 213
Vertical Coordinate: V15
Horizontal Coordinate: H19
Space Matrix: 217
Synchronic Matrix: 218
Time Matrix: 127
Space Matrix TFI: 217 + 218 + 127 = 562

SYNCHRONIC MATRIX

BMU: 270
Vertical Coordinate: V15
Horizontal Coordinate: H18
Synchronic Matrix: 217
Time Matrix: 40
Space Matrix: 232
Synchronic Matrix TFI: 217 + 40 + 232 = 489

MASTER COORDINATING TFI

Time Matrix TFI: 302
Space Matrix TFI: 562
Synchronic Matrix TFI: 489
Master Coordinating (MC) TFI: 302 + 562 + 489 = 1353
MASTER COORDINATING BMU: 30

MASTER COORDINATING TFI KIN EQUIVALENT (KE): 53 Red Magnetic Skywalker

CUMULATIVE HARMONIC FREQUENCY TFI : 8483

CUMULATIVE HARMONIC FREQUENCY BMU : 104

KIN EQUIVALENT : 163 – Blue Resonant Night
Galactic Hawk Moon Path of Inner Radiance
Core Matrix/Hunab Ku 22
Heptad Path 30, Hunab Ku Transmits Meditation

Solar Moon Year
Heptad Gate BMU

108 291 144 315 414 402 441
Mantra

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

Dali
142857
Seli
285714
Gama
428571
Kali
571428
Alfa
714285
Limi
857142
Silio
999999
Mudra
KIN
Kin 212

Kin 213

Kin 214

Kin 215

Kin 216

Kin 217

Kin 218
Time Matrix
BMU

140 139 138 137 136 135 60
Space Matrix
BMU

84 218 150 320 148 213 271
Synchronic
Matrix BMU

363 362 361 360 319 270 213
Master
Coordinating
Tfi

1356 1324 1469 1477 1504 1353 1519
Master
Coordinating
Frequency
BMU

33 1 146 154 181 30 196
Mcf Kin
Equivalent
(KE)

Kin 56

Kin 24

Kin 169

Kin 177

Kin 204

Kin 53

Kin 219
Cumulative
Harmonic
Frequency
Tfi

1356 2680 4149 5626 7130 8483 10002
Cumulative
Harmonic
Frequency
BMU

33 34 180 334 74 104 300
Cumulative
Harmonic
Frequency
Kin
Equivalent

Kin 56

Kin 80

Kin 249

Kin 166

Kin 110

Kin 163

Kin 122
Book of the Transcendence • Cosmic History Chronicles • Volume VI
26
Day Six: LIMI
Level 1: Meditating the Manipura (Solar Plexus) Chakra
Sit in a comfortable meditative posture. Keep your spine erect and body relaxed. With the body
completely still, practice a few moments of natural mind meditation. Once the mind is sufficiently
clear, direct your attention to your solar plexus or Manipura chakra. Make it as clear and pristine
as possible, glistening and sparkling with vibrant energy. When it is pure and translucent, radiating
from your solar plexus, allow it to dissolve and transform itself into a yellow ten-petalled lotus.
Concentrate on this area inside your solar plexus. The solar plexus is considered the second brain
and the central storehouse of prana. The energy stored in this chakra can be used to connect us
both individually and as a planet, through the Sun, to the galactic core, Hunab Ku. In the Tibetan
tradition this chakra is known as mani padma, or “jeweled lotus.” This is the point where all 72,000
nerve endings (on each side of the body) meet, for a total of 144,000 nerve endings.
This chakra is governed by the feminine principle or Shakti Goddess Lakini (Authority). This chakra
center is also associated with willpower, and power in general; it is the place of empowerment and
disempowerment, judgment and identity. The solar plexus is the processing chamber of the instinctual/
intuitive energy and emotional intelligence. This energy is transferred to the heart chakra where the
transduction of emotional energy is experienced as the “intelligence of the heart.”
Meditation on the Manipura chakra leads to knowledge of the entire physical and subtle body
system. When this center is purified and awakened, then it is possible to reconnect (via the etheric
“highway” of the kuxan suum or cosmic umbilical cord) to the center of the galaxy, Hunab Ku. When
this reconnection takes place the body becomes disease-free and luminous, and consciousness does
not fall back into a lower state.
This chakra is often compared to the heat and the power of the Sun, radiating and distributing
pranic energy throughout the entire human system. To awaken this chakra, breathe slowly into the
solar plexus and feel the expansion and contraction of the navel as you breathe in and out through
the naval. Breathe in, hold and suck the stomach in, then push it out when you exhale. Do this
several times focusing on the purification of the abdominal area.
Chapter 5 • Synchrogalactic Yoga II: the Practices
27
From this center feel the kuxan suum as the etheric fiber that flows directly to the center of the
galaxy, making the solar plexus chakra a vital information receptacle. The kuxan suum connects the
planetary circuit with the solar and galactic circuits.
Through an effort of imaginal will, we can direct our astral body through the reflective membrane of
the planetary field into the Sun and then ultimately to the galactic core. This is the area allowing us
to transmute and override primitive lower emotions by opening to receive the influx of higher cosmic
energy. It is important to visualize the kuxan suum as a luminous etheric thread extending from the
solar plexus to the center of the galaxy. This establishes us in the galactic order of reality.
Manipura affirmation: May our perceptions be organized into a cosmic whole that we may all become one
with the radialized order of the Primal Source!
Level 2: Activating Radial Plasma: Limi
Breathe deeply through both your nostrils and allow your awareness to flow up your nose and down
into your solar plexus chakra. Bring your awareness to the inner Limi plasma at the center of the
chakra. Visualize the red symbol radiating luminous streams of white light.
Feel the Limi plasma vibrating, electrically gathered in the solar plexus, accounting for the mental
electron electrical charge, which is in telepathic resonance with the North Pole.
Repeat the following while focusing on your solar plexus chakra: “I consume dualistic thoughts as
food, I purify the mental-electron at the North Pole.” Feel all conditioned thoughts dissolve in the
light of intrinsic awareness.
Cover your left nostril with your left thumb and breathe deeply three times in and out through your
right nostril. Flash onto the Limi plasma and feel the galactic connection out of the solar plexus. Now
cover the right nostril with the right thumb and repeat the three breaths. Focus all of your attention
Book of the Transcendence • Cosmic History Chronicles • Volume VI
28
to your solar plexus chakra, Limi plasma, and feel into the galactic reality being pulsed, breathed and
radiated from your solar plexus chakra into the world.
Feel the Limi plasma gathered in the solar plexus accounting for the mental electron charge in
telepathic resonance with the North Pole. The Limi charge is the second of three plasmas to form
the telepathic quantum. This is the second telepathic plasma where you take the sensory quantum
transmutations and breathe them out into the world through your solar plexus, emanating stabilizing
vibrations to the astral and emotional bodies, soothing the rest of the chakras.
At the center of Limi feel the integrated charges of the sensory quanta: Dali, Seli,
and Gamma, transmuted by Kali and the Alpha telepathic charge which initiates the
telepathic quanta. Then by extending your mind telepathically to the north of the
Planet, place the mental electron at the North Pole and purify it.
Level 3: Engaging the Sixth Mental Sphere (Subliminal Conscious)
Hyperneutronic subliminal consciousness activates sixth mental sphere.
Visualize the sixth mental sphere (subliminal conscious) located in the brain above the right ear in
the right cerebral hemisphere. This sphere governs and controls the left lateral hemisphere. (Note
how 5th and 6th mental spheres govern parts of the brain opposite their locus, exhibiting together a
type of crossover polarity).
Subliminal means you are operating independent of past and future; this is how people can
contact different entities on different planes of existence. Since subliminal consciousness
is independent of past and future, you can tune into it at the conscious level, suspending all
conditioned thought-programs. This mental sphere functions with the third-dimensional “self,”
storing impressions which are then transmuted into subliminal patterns of communication.
The sixth mental sphere allows us access to the parapsychic, supramental realm. This is the seat of
the telepathic scanning system and interdimensional programs. To experience this, relax and focus
your breath awareness on the psychic passages between the root, solar plexus and throat centers. Feel
the upward circulation of energy and visualize yourself as a cosmic antenna for higher intelligence.
Open yourself to become a telepathic receptor of higher mind capable of transmitting and receiving
subliminal messages.
Chapter 5 • Synchrogalactic Yoga II: the Practices
29
This intention, maintained through undistracted, non-conceptual meditative awareness, activates
higher mind telepathic receptivity. This can also be realized and cultivated through dreamtime.
Note that this mental sphere contains subliminal suggestive impulses that affect third-dimensional
functions as “intuitive flashes” (but which may actually be telepathic transmissions from remote points
of supermental cosmic civilization trying to establish “contact”). These contacts leave impressions
in the sixth mental sphere, which may be transmitted or transduced in any number of ways, which
include ear-ringing, subliminal or hypnogogic imagery, déjà vu’s, etc.
Level 4: Opening the Sixth Heptad Gate (402)
Visualize the yellow ten-petaled lotus Manipura chakra with the red Limi
plasma superimposed over it at your solar plexus. Hold this visualization and
feel the two intermingle as you chant the sacred letter HRUM as long as
your breath can sustain it.
Locate Heptad Gate 402 and the Hyperneutron symbol on the 441 holomind perceiver. Its matrix
location is V11:H8, eighth circuit, 9th time dimension, inner core time. Now locate it in your body at
the back, top center of your skull (see graphic at the end of this chapter).
Visualize the Hyperneutron with the rectilinear blue Duar force field above the red Limi in
your solar plexus chakra. Take the Hyperneutron into the sixth mental sphere in the sixth time
dimension (blue Duar electroluminic force field H11:V15-21, left-handed time) where it activates the
subliminal conscious as hyperneutronic subliminal conscious informing mental spheres three
and four.
From the sixth mental sphere, mentally direct the Hyperneutron to the solar plexus chakra and
impress it above the Limi seal. Hold this with four alternate nostril breaths (four times in and out
through each nostril), followed by one breath through both nostrils.
Ascend up the central column (spine), secreting the Hyperneutron (blue duar force field) into all
144,000 etheric fibers of the astral body. Practice the breath of fire, rapid shallow breathing through
the nose, transmuting any blockages or obscurations into streams of crystal clear hyperneutronic
subliminal consciousness spreading through your entire nervous system.
The black Hyperneutron with spectral, electric blue Duar force field vibrates subtle
activating neutronic force into all etheric fibers. Descend back down the central channel and
Book of the Transcendence • Cosmic History Chronicles • Volume VI
leave Limi at the solar plexus chakra. Return your consciousness to the sixth mental sphere,
then close and seal the Heptad Gate at the back top-side of your skull. Relax and breathe slowly
and deeply at least 13 times.
Harmonic UR rune 81: Radiogenesis Establishes Galactic Life Whole.
For additional practice: Locate Heptad Gate 402 on the Hunab Ku 21. Note that it corresponds to
the Yogi/Yogini, the Meditation Master, Holder of the Transcendental Wisdom; S/P Neptune, Bode
Number 300. Study all of the connections (see graphic at the end of this chapter).

===

217
Response to the Petition from Gyōbin

Background
THE petition in which the Sage Ryōkan, the foremost upholder of the precepts in present-day Japan, and sages such as Nen’amidabutsu and Dōamidabutsu, second-generation disciples of the Honorable Hōnen, bring action against Nichiren, says: “We wish to have Nichiren summoned immediately and to demolish his erroneous views so that the correct doctrines can flourish.”
I say that if erroneous views were demolished so that the correct doctrines could flourish, it would be as if a one-eyed turtle had fit perfectly into a hole in a floating log. It would be a matter of the utmost delight.
The petition says, “Shakyamuni expounded the eighty-four thousand teachings. How could there possibly be any reason for calling one right and the others wrong?”
The Meditation Master Tao-ch’o wrote, “This Latter Day of the Law we now face is an evil age stained by the five impurities. Only this single doctrine of the Pure Land offers a road by which one can gain admittance.”1
The Reverend Shan-tao said that “not even one person in a thousand”2 can be saved through the other teachings. The Honorable Hōnen said that one should discard, close, ignore, and abandon all the other teachings.
The Honorable Nen’amidabutsu and others say that calling one teaching right and the others wrong is slander of the Law. They are going against the doctrines of the three sages,3 the patriarchs of their own school. How then can they be anything other than members of the Anti-Lokāyata school?4 And is it possible that Ninshō, the Sage Ryōkan, can be lending his support to the teaching set forth by them, taking it to be correct?
The petition also says, “Nichiren is attached solely to one sutra, the Lotus, and slanders the other teachings of Mahayana.”
The Immeasurable Meanings Sutra says, “In these more than forty years, I have not yet revealed the truth.” The Lotus Sutra says that the Buddha “now must reveal the truth.”5 The Lotus Sutra also says that “all these are proclaimed, revealed, and clearly expounded in this sutra.”6 Many Treasures Buddha adds his testimony to the truth of the sutra, saying, “All that you [Shakyamuni] have expounded is the truth!”7 Concerning the testimony of the Buddhas of the ten directions, the Lotus Sutra says, “Their tongues reach to the Brahma heaven.”8
To speak slanderously of the sutras preached in the past, the present, and the future, and to praise one sutra, the Lotus, is the golden instruction of Shakyamuni Buddha, and is what all p.386the other Buddhas have expressed their agreement to. It is most certainly not an interpretation of my own. Moreover, the Great Teacher Tokuitsu of Nara made that criticism against the Great Teacher Dengyō in the Enryaku, Daidō, and Kōnin eras. That criticism was refuted and the Lotus school established.
The petition also says, “Nichiren claims that all the teachings preached prior to the Lotus Sutra are falsehoods.”
This also is not my own personal view. The Immeasurable Meanings Sutra says, “I have not yet revealed the truth.” (Having not yet revealed the truth means to have told falsehoods.) The second volume of the Lotus Sutra asks, “Was he guilty of falsehood or not?”9 The sixth volume asks, “Can anyone say that this skilled physician is guilty of lying?”10 The Nirvana Sutra says, “Though the Thus Come One does not speak untruths, if I knew that by speaking falsely [I could help living beings gain the benefits of the Law, then for their sake I would go along with what is best and speak such words as an expedient means].” T’ien-t’ai says, “They are the Thus Come One’s ornate false words.”11 Designating the sutras of forty and more years as falsehoods is thus not my own private opinion.
The petition also says that I refer to the Nembutsu as a practice leading to the hell of incessant suffering.
In the first volume of the Lotus Sutra it says, “[If I used a lesser vehicle to convert even one person], I would be guilty of stinginess and greed, but such a thing would be impossible.”12 And in the second volume it says, “[If a person fails to have faith but instead slanders this sutra], . . . When his life comes to an end he will enter the Avīchi hell.”13 These statements mean that if the World-Honored One of Great Enlightenment had preached only such sutras as the Meditation Sutra of the Nembutsu teaching during forty and more years, and had failed to expound the Lotus Sutra, it would have been hard for him to escape the three evil paths. How much truer must this be of ordinary persons in the latter age who follow the single practice of the Nembutsu for their entire lives, even without their recommending it to others? How can they possibly avoid falling into the hell of incessant suffering? It is as if the people were to refuse to obey their sovereign, or children were to refuse to obey their parents.
Then how much truer must this be in the case of such men as Tao-ch’o, Shan-tao, and the Honorable Hōnen, who practiced the Nembutsu teachings? Citing the Lotus Sutra by name, they compared it with the Nembutsu, and argued relative superiority and inferiority, or difficulty and ease of practice. They claimed that not a single person has ever attained Buddhahood through the Lotus, and that ten persons out of ten or a hundred out of a hundred will be reborn in the Pure Land, but with the Lotus, not even one person in a thousand will be saved. How, then, can they fail to bring down on themselves the great fires of the hell of incessant suffering?
The petition also says, “Nichiren claims that the Zen school represents the teaching of Pāpīyas, the heavenly devil.”
This too is not my own personal view. People belonging to that school insist that it represents a separate transmission outside the sutras. The Buddha’s final testament14 states that if someone were to claim that the correct teaching exists outside the sutras, it would be the view of the heavenly devil. How then can the statement about a separate transmission outside the sutras escape this judgment?
The petition also says, “Nichiren p.387claims that both Hinayana and Mahayana precepts are teachings that deceive and mislead the people of the world.”
I say that the precepts of Hinayana were already refuted during the very lifetime of the Buddha.
In India there were three sorts of temples. There were temples devoted solely to Hinayana, temples devoted solely to Mahayana, and temples devoted to both Hinayana and Mahayana. The exclusive practice of Hinayana and the exclusive practice of Mahayana were as different as fire and water. And even the streets along which these two kinds of practitioners walked were different.
In Japan, during the reigns of Emperor Shōmu and Empress Kōken, Hinayana ordination platforms were built in three places. Later, during the reign of Emperor Kammu, the Great Teacher Dengyō condemned and refuted them. He said that he did so because the Hinayana precepts were unsuited for the capacities of the people of the latter age. Records show not only that Gomyō and Keishin, the leading teachers, lost in that debate, but also that the eminent priests of the six schools presented a letter of apology, became followers of the Great Teacher Dengyō, and received instruction from him in the precepts of perfect and immediate enlightenment.
That letter is still in perfect order. Open it and see for yourselves. And yet the Honorable Ryōkan insists that no faults of the past are to be found in the Hinayana precepts of Japan today.
The petition also accuses us of having burned or cast into the water images of Amida Buddha, Bodhisattva Perceiver of the World’s Sounds, and the like that had been revered for many years as objects of devotion.
You must provide credible witnesses with regard to this matter. But if there is no proof, then perhaps the Honorable Ryōkan and his associates, wishing to place the blame on me, themselves removed the objects of devotion and burned or cast them into the water? The details of this matter will no doubt come to light when it is looked into.
Until an investigation is held, however, I assign responsibility for that grave offense to the Honorable Ryōkan and his associates. No cause is so suited to breaking the two hundred and fifty precepts as this great lie. One need look no further for those who will fall into the great citadel of the hell of incessant suffering.
The petition also says that Nichiren gathers violent villains about him at his dwelling. The Lotus Sutra reads, “Or there will be forest-dwelling monks.”15 Miao-lo, Tung-ch’un, and The Supplement to “The Words and Phrases of the Lotus Sutra” offer comments on this matter. When we compare present-day Japan with what the sutra passage and these commentaries say, we find that the temples you mention, such as Kenchō-ji, Jufuku-ji, Gokuraku-ji, Tahō-ji, Daibutsu-den, Chōraku-ji, and Jōkōmyō-ji, are precisely the places of evil of which the Great Teacher Miao-lo speaks when he says, “The third is the most formidable of all.”16 Tung-ch’un says, “[The third part that begins ‘Or there will be forest-dwelling monks’] deals with members of the clergy who act as leaders of all the other evil people.” It also says, “The section that begins [‘Because in the midst of the great assembly . . .’] describes how these men will appeal to the government authorities [slandering the Law and its practitioners].”17
The petition also accuses me of gathering weapons. But the Nirvana Sutra, T’ien-t’ai, Chang-an, and Miao-lo all say that to take up bows and arrows or sticks and staves to protect the Lotus Sutra is a means provided for in Buddhism. It would be as if one were to collect swords and staves in order to protect the king of the land.
p.388The teaching that the Honorable Ryōkan and his followers are spreading, however, cannot escape criticism from Nichiren. Since this has surely already come to people’s attention, to hide his mistaken views, he has been reporting to the constables, stewards, and magistrates of each province that Nichiren and his followers have set fire to and cast into the water images of Amida Buddha. And he tells them that we are their mortal enemy.
Because he urges them to cut off our heads, or banish us from our lands, I have been wounded and several hundred of my followers have been injured or killed. This is entirely due to the great lies of the honorables, priests such as Ryōkan, Nen’amidabutsu, and Dōamidabutsu. Thoughtful persons will surely be dismayed and filled with dread.
King Virūdhaka killed seventy-seven thousand people who had attained the way. King Mihirakula of India destroyed stupas and ruined monasteries numbering nearly one thousand six hundred. In the end, the earth shook and he fell into the hell of incessant suffering. King Virūdhaka captured ninety-nine million nine hundred thousand members of the Shākya clan, lined them up, and slaughtered them. The piles of corpses were as numerous as the grasses, and rivers of blood formed a lake. King Pushyamitra mobilized the four types of troops18 and dispatched them throughout the entire land of India, killing monks and burning temples and stupas. King Shashānka wiped out Buddhism; King Krita ousted monks and wiped out Buddhism. The three emperors Kimmei, Bidatsu, and Yōmei decreed that Buddhism must be discarded without fail. Two ministers themselves went to a temple, demolished its halls and pagoda, and destroyed the image of the Buddha. Lighting fires, they set everything aflame. They then took up the scorched image and tossed it into a moat in Naniwa. Furthermore, they summoned three nuns, took away their clerical robes, and subjected them to a whipping.
Emperor Wu-tsung of T’ang China destroyed over forty-six hundred temples and monasteries and forced two hundred and sixty thousand five hundred priests and nuns to return to secular life.
In the Eihō era [1081–1084], the priests of Mount Hiei burned down Onjō-ji temple. Fifteen buildings dedicated to prayers for the security of the imperial family, ninety halls, four pagodas, six bell towers, twenty sutra storehouses, thirteen shrines, some eight hundred priests’ dwellings, and some three thousand other dwellings were burnt to the ground.
On the twenty-second day of the twelfth month in the fourth year of the Jishō era [1180], the grand minister and lay priest Jōkai19 destroyed by fire both Tōdai-ji and Kōfuku-ji temples and killed their priests and nuns.
The Buddha says in a prediction that the enemies of his teachings will not be evil men like the ones involved in these incidents. He states that it will be monks who resemble arhats with the three insights and six transcendental powers who will destroy his correct teachings. He speaks of this matter in the Protection Sutra and in the Nirvana Sutra.

Nichiren

Chapter Sixteen: The Life Span of the Thus Come One
Twenty-seven important points

Point One, concerning Chapter Sixteen, The Life Span of the Thus Come One Nam-myoho-renge-kyo

The Words and Phrases of the Lotus Sutra, volume nine, says: “Thus Come One is a general designation for the Buddhas of the ten directions and the three existences, for the two Buddhas, the three Buddhas,1 the Buddha of the essential teaching, and the Buddha of the theoretical teaching. Specifically, it is a special designation for the three Buddhas of the original state. Juryō, or Life Span, refers to an overall reckoning. It indicates an overall reckoning of the benefits of the two Buddhas, the three Buddhas, and all the Buddhas of the ten directions and the three existences. Therefore the chapter is called the Juryō-hon, or [Reckoning of] the Life Span chapter.”

The Record of the Orally Transmitted Teachings says: The title of this chapter deals with an important matter that concerns Nichiren himself. This is the transmission described in the “Supernatural Powers” chapter. The Thus Come One is Shakyamuni Buddha or, more generally speaking, all the Buddhas of the ten directions and the three existences. Or, more specifically, it refers p.124to the Buddha of the original state who is eternally endowed with the three bodies.
Now it is the understanding of Nichiren and his followers that, generally speaking, the term “Thus Come One” refers to all living beings. More specifically, it refers to the disciples and lay supporters of Nichiren.
This being the case, the term “eternally endowed with the three bodies” refers to the votaries of the Lotus Sutra in the Latter Day of the Law.
The title of honor for one who is eternally endowed with the three bodies is Nam-myoho-renge-kyo. This is what the three great concerns of actuality2 of the “Life Span” chapter refer to.
Speaking in terms of the six stages of practice, the Thus Come One in this chapter is an ordinary mortal who is in the first stage, that of being a Buddha in theory. When one reverently accepts Nam-myoho-renge-kyo, one is in the next stage, that of hearing the name and words of the truth. That is, one has for the first time heard the daimoku. When, having heard the daimoku, one proceeds to put it into practice, this is the third stage, that of perception and action. In this stage one perceives the object of devotion that embodies the three thousand realms in a single moment of life. When one succeeds in overcoming various obstacles of illusions, this is the fourth stage, that of resemblance to enlightenment. When one sets out to convert others, this is the fifth stage, that of progressive awakening. And when one comes at last to the realization that one is a Buddha eternally endowed with the three bodies, then one is a Buddha of the sixth and highest stage, that of ultimate enlightenment.
Speaking of the chapter as a whole, the idea of gradually overcoming illusions is not the ultimate meaning of the “Life Span” chapter. You should understand that the ultimate meaning of this chapter is that ordinary mortals, just as they are in their original states of being, are Buddhas.
p.125And if you ask what is the action or practice carried out by the Buddha eternally endowed with the three bodies, it is Nam-myoho-renge-kyo.

Point Two, regarding the words “You must listen carefully and hear of the Thus Come One’s secret and his transcendental powers.”

The Record of the Orally Transmitted Teachings says: This passage supports the concept of one who is eternally endowed with the three bodies. Various interpretations on these words have been transmitted.
As for the transcendental powers, the actions that are carried out instant by instant, motion by motion, by us living beings are regarded as transcendental powers. Thus the voices of the wardens of hell punishing the offenders are all to be termed transcendental powers. The countless things in the three thousand realms that undergo the process of birth, abiding, change, and extinction, are all in themselves embodiments of transcendental powers.
But in the view of Nichiren and his followers, the realization and understanding of the concept of attainment of Buddhahood in one’s present form is what is meant by “the Thus Come One’s secret and his transcendental powers.” For outside of the attainment of Buddhahood, there is no “secret” and no “transcendental powers.”
The eternally endowed three bodies mentioned here are gained through a single word. And that single word is “faith” or “to believe.” Therefore the sutra says, “We will believe and accept the Buddha’s words” (chapter sixteen). You should stop and consider the meaning of these two words “believe” and “accept.”

Point Three, regarding the words “But good men, it has been immeasurable, boundless hundreds, thousands, ten thousands, millions of nayutas of kalpas since I in fact attained Buddhahood.”

p.126The Record of the Orally Transmitted Teachings says: “I in fact” is explaining that Shakyamuni in fact attained Buddhahood in the inconceivably remote past. The meaning of this chapter, however, is that “I” represents the living beings of the Dharma-realm. “I” here refers to each and every being in the Ten Worlds. “In fact” establishes that “I” is a Buddha eternally endowed with the three bodies. This is what is being called “fact.” “Attained” refers both to the one who attains and to the thing attained. “Attain” means to open or reveal. It is to reveal that the beings of the Dharma-realm are Buddhas eternally endowed with the three bodies. “Buddhahood” means being enlightened to this.
In the word “since” (irai), the element i (already, or having passed) refers to the past, and the element rai (coming) refers to the future. And the present is included in these two elements i and rai.
The passage is thus saying that “I [or the beings of the Dharma-realm] in fact revealed” the Buddhahood that is immeasurable and boundless in both past and future. It is referring to the hundred worlds and thousand factors and the three thousand realms in a single moment of life. The two words “hundred” and “thousand” in the sutra passage refer to the hundred worlds and the thousand factors. These then represent the reality of three thousand realms in a single moment of life.
Now Nichiren and his followers, those who chant Nam-myoho-renge-kyo, are the original lords of teachings of the “Life Span” chapter. Generally speaking, the bodhisattvas of the theoretical teaching are not the sort of persons who are qualified to handle this chapter. For they employ an approach in which the theoretical teaching is on the surface and the essential teaching is in the background, while Nichiren and his followers employ an approach in which the essential teaching is in the forefront and the theoretical teaching is in the background.
Be that as it may, this chapter does not represent the teaching that is essential for the Latter Day of the Law. The reason is that this chapter embodies the Buddhism of the harvest suitable for the time when the Buddha was in the world. But only the five p.127characters of the daimoku constitute the Buddhism of sowing that is suitable for the present time. Thus, the Buddhism of the harvest is for the time when the Buddha was in the world, and the Buddhism of sowing is for the time after his passing. Hence it is the Buddhism of sowing that is needed in the Latter Day of the Law.

Point Four, regarding the passage “The Thus Come One perceives the true aspect of the threefold world exactly as it is. There is (u) no (mu) ebb or flow of birth and death, and there is no existing in this world and later entering extinction.”

The Record of the Orally Transmitted Teachings says: The “Thus Come One” is the living beings of the threefold world. When we look at these living beings through the eyes of the “Life Span” chapter, we can see and understand the true aspect of these beings who in their original states possess the Ten Worlds.
The aspect or characteristics of the threefold world are birth, aging, sickness, and death. But if we look at birth and death in terms of their true nature, then there is no birth or death. And if there is no birth or death, then there is no ebb or flow. Not only do birth and death not exist. To look on birth and death with repulsion and try to escape from them is termed delusion, or a viewpoint of acquired enlightenment.3 Seeing and understanding the originally inherent nature of birth and death is termed awakening, or original enlightenment.
Now when Nichiren and his followers chant Nam-myoho-renge-kyo, they realize the originally inherent nature of birth and death, and the originally inherent nature of ebb and flow.
We may also say that nonexistence (mu) and existence (u), birth and death, ebbing and flowing, existing in this world and p.128entering extinction, are all, every one of them, actions of the eternally abiding inherent nature.
“Nonexistence” indicates that the actions of Myoho-renge-kyo are none other than the Dharma-realm. “Existence” indicates that hell, just as it is, is the total entity of the Wonderful Law originally endowed with the Ten Worlds. “Birth” indicates the Wonderful Law appearing as birth in accordance with changing circumstances. “Death” is death as seen through the “Life Span” chapter, in which the Dharma-realm is at the same time the true aspect of reality. Because there is “ebb,” there is “entering extinction,” and because there is “flow,” there is “existing in the world.”
Thus [in terms of the three truths], nonexistence, death, ebbing, and extinction represent the truth of non-substantiality or emptiness. Existence, birth, flowing, and existing in the world represent the truth of temporary existence. And [the true aspect of the threefold world that] the Thus Come One perceives exactly as it is, is the truth of the Middle Way.
[In terms of the three bodies], nonexistence, death, ebbing, and extinction represent the eternally endowed reward body. Existence, birth, flowing, and existing in the world represent the eternally endowed manifested body. And [the true aspect of the threefold world that] the Thus Come One perceives exactly as it is, is the eternally endowed Dharma body.
These three bodies are our own single bodies. This is why [Words and Phrases, volume nine] says, “The single body is none other than the three bodies, a statement that is secret.” And this is also why it says, “The three bodies are none other than the single body, a statement that is secret.”
Thus the Buddha of the Lotus that is the entity of the Law (chapter eleven, point six), who is eternally endowed with the three bodies, is Nichiren and his disciples and lay supporters. That is because they embrace the title of honor, Nam-myoho-renge-kyo.

Point Five, regarding the passage “Because if the Buddha remains in the world for a long time, those persons with p.129shallow virtue will fail to plant good roots but, living in poverty and lowliness, will become attached to the five desires and be caught in the net of deluded thoughts and imaginings.”

The Record of the Orally Transmitted Teachings says: This passage in the sutra explains that, if the Buddha remains in the world for a long time, then people with shallow virtue will fail to plant good roots, and meanwhile will become caught in the net of deluded thoughts or views.
Essentially, these “persons with shallow virtue” are living beings who failed to heed the Law when the Buddha was in the world and now, after his passing, have been born in this country of Japan. They are the so-called slanderers of the Law such as the believers of the Nembutsu, Zen, and True Word teachings.
In the phrase “fail to plant good roots,” the term “good roots” refers to the daimoku. “Fail to plant” refers to those who have yet to embrace the daimoku.
“Imaginings” refers to assertions such as that one should “discard, close, ignore, and abandon” the Lotus Sutra, or that the Lotus Sutra ranks in third place among the sutras. Views such as these are called “imaginings.”
The word “deluded” refers to sutra teachings that are based on the deluded words of the provisional teachings. “Thoughts” refers to mistaken views. To insist that the Lotus Sutra, first among the sutras, actually ranks third is an example of a mistaken view. “In the net of” means in the company of persons who slander the Law and do not have faith.
Now Nichiren and his followers, who chant Nam-myoho-renge-kyo, are persons who have abandoned those sutras that embody deluded views and the company of those who are “caught in the net.”

Point Six, regarding the passage “After he has gone, the children drink some kind of poison that makes them distraught with pain and they fall writhing to the ground.”

p.130The Record of the Orally Transmitted Teachings says: “Some kind” refers to [the kind administered by] the priests of the Nembutsu, Zen, and True Word teachings, who slander the Law. “Poison” refers to the expedient means of the provisional teachings, that is, something other than the good medicine of the Lotus Sutra. Therefore “the children” become confused and distraught. “Distraught” means to be deprived of breath. They have become distraught because they lack the life force of the “Life Span” chapter. “They fall writhing to the ground” indicates that they fall into the Avīchi hell.
Regarding the passage on the children who drink poison, the commentary [Words and Phrases, volume nine] says, “To believe and accept the doctrines of erroneous teachers is referred to as ‘drinking poison.’”
The children represent those who slander the Law, and the poison that is drunk is the provisional doctrines of Amida, Mahāvairochana, and their like. But now when Nichiren and his followers chant Nam-myoho-renge-kyo, they are not drinking poison.

Point Seven, on the words “Some are completely out of their minds, while others are not.”

The Record of the Orally Transmitted Teachings says: The words “completely out of their minds,” or more literally, “had lost their original minds,” refer to slandering of the Law. “Original minds” refers to the seeds of enlightenment sown by the Buddha. “While others are not” refers to the votaries of the Lotus Sutra.
To “lose” or be “out of one’s mind” here means to lose something that one originally possessed. The fact that now Nichiren and his followers chant Nam-myoho-renge-kyo is an indication that they have not lost their original minds.

Point Eight, regarding the passage “Gathering fine medicinal herbs that meet all the requirements of color, fragrance and flavor, he grinds, sifts, and mixes them together. p.131Giving a dose of these to his children, he tells them: ‘This is a highly effective medicine, meeting all the requirements of color, fragrance, and flavor. Take it and you will quickly be relieved of your sufferings and will be free of all illness.’”

The Record of the Orally Transmitted Teachings says: This passage of the sutra deals with the three truths of non-substantiality, temporary existence, and the Middle Way, and with the three types of learning, namely, precepts, meditation, and wisdom. These are the “highly effective medicine, meeting all the requirements of color, fragrance, and flavor.”
“Grinding” stands for the truth of non-substantiality, “sifting” for the truth of temporary existence, and “mixing together” for the truth of the Middle Way. “Giving” means to deliver or entrust something to someone, and the “children” are the votaries of the Lotus Sutra. When [he gives a dose to his children and] they take it, this indicates that they accept and uphold [the Lotus Sutra]. The passage is saying that it is “a highly effective medicine, meeting all the requirements of color, fragrance, and flavor.” “All” here means that it is the highly effective medicine of Nam-myoho-renge-kyo that includes the ten thousand practices, ten thousand good acts, and the various pāramitās.
The words “color, fragrance” mean that “there is not one color or one fragrance that is not the Middle Way”4 and refer to the attainment of Buddhahood by plants and trees. This means, then, that in the five characters of the daimoku there is not a single thing that is not included. Therefore, if we take a dose of it, we will “quickly be relieved of our sufferings.”
For this reason, taking the highly effective medicine of the Wonderful Law will relieve us of the sufferings inflicted by earthly desires, the three poisons of greed, anger, and foolishness.
The votaries of the Lotus Sutra, who chant Nam-myoho-renge-kyo, do not accept the alms of those who slander the Law, and thereby they are relieved of the sickness of greedy desires. The p.132votaries of the Lotus Sutra, though they are cursed and abused, practice forbearance, and thereby they are relieved of the sickness of anger. The votaries of the Lotus Sutra know that they will attain Buddhahood for, as the sutra says, “Such a person assuredly and without doubt / will attain the Buddha way” (chapter twenty-one, Supernatural Powers), and they are thereby relieved of the earthly desires associated with foolishness. This “highly effective medicine” is thus the sweet dew that insures attainment of Buddhahood in the Latter Day of the Law.
Now Nichiren and his followers, who chant Nam-myoho-renge-kyo, are the original possessors of this highly effective medicine.

Point Nine, regarding the passage “Because the poison has penetrated deeply and their minds no longer function as before. So although the medicine is of excellent color and fragrance, they do not perceive it as good.”

The Record of the Orally Transmitted Teachings says: The words “the poison has penetrated deeply” refer to persons who have become deeply committed to the provisional teachings, an action that constitutes slander of the Law. For that reason, they do not believe or accept the highly effective medicine of the Lotus Sutra. Though one gives them a dose of it, these persons spit it out because “they do not perceive it as good,” that is, it is distasteful to them.
But now Nichiren and his followers, who chant Nam-myoho-renge-kyo, cannot be said to be among those who “do not perceive it as good.”

Point Ten, regarding the passage “I will leave this good medicine here. You should take it and not worry that it will not cure you.”

The Record of the Orally Transmitted Teachings says: “This good medicine” refers to the sutra teachings or to the relics of the Buddha. But in the Latter Day of the Law it refers to Nam-myoho-renge-kyo.
p.133“Good” indicates something that is favored by all the Buddhas of the three existences, namely, the five characters of the daimoku. “I will leave this” indicates that it is for the Latter Day of the Law. “Here” means the country of Japan in the continent of Jambudvīpa. “You” means all the living beings in the Latter Day of the Law.
“Take it,” or more literally, “take and swallow it,” refers to the ceremony we perform when we accept and uphold the Lotus Sutra. “Swallow” refers to the chanting of the daimoku. From the time we swallow it, we become eternally endowed with the three bodies. Thus we are cured of the sickness of attachment to the Buddha who first attained enlightenment under the bodhi tree.
Now this is what Nichiren and his followers are doing when they chant Nam-myoho-renge-kyo.

Point Eleven, regarding the passage “[Ever] since I attained Buddhahood / the number of kalpas that have passed / is an immeasurable hundreds, thousands, ten thousands, / millions, trillions, asamkhyas.” 5

The Record of the Orally Transmitted Teachings says: The traditional interpretation of this passage holds that it refers in this one sentence to the three bodies of a Buddha. The word “since” refers to the nine worlds other than Buddhahood, while the word “I” refers to the world of Buddhahood. It is saying that these Ten Worlds are part of the makeup of a Buddha with his eternally endowed three bodies. The Buddha includes both the “since” and the “I,” which makes it clear that he has from the very beginning possessed all Ten Worlds.
p.134“I” stands for the Dharma body, “Buddhahood” stands for the reward body, and “ever” stands for the manifested body. These three bodies have been self-attained by the ancient Buddha who is without beginning or end. The same idea is expressed in the passage that reads, “This cluster of unsurpassed jewels / has come to us unsought” (chapter four, Belief and Understanding). Thus we see that the passages in this chapter that reveal the original enlightenment of the Buddha and the extremely great length of his life span are something never to be found in the other sutra teachings.
Now when Nichiren and his followers chant Nam-myoho-renge-kyo, they are acting as votaries of these words, “since I attained Buddhahood.”

Point Twelve, on the words “In order to save living beings, / as an expedient means I appear to enter nirvana.”

The Record of the Orally Transmitted Teachings says: This passage of the sutra indicates that the Nirvana Sutra derives from the Lotus Sutra. It is already being referred to as an expedient means.

Point Thirteen, on the words “I am always here, preaching the Law.”

The Record of the Orally Transmitted Teachings says: “Always here” refers to the place where the votaries of the Lotus Sutra abide. “Here” is the sahā world. “Mountain valleys or the wide wilderness” (chapter twenty-one, Supernatural Powers)—this is what the sutra means when it speaks of “here.”
“Preaching the Law” is the sound of the words of all living beings, that is, the sound of preaching the Law through the wisdom that is freely received and used, a part of their original makeup. Now that we have entered the Latter Day of the Law, preaching the Law means Nam-myoho-renge-kyo. This is the preaching of the Law carried out now by Nichiren and his followers.

p.135Point Fourteen, on the words “Then I and the assembly of monks / appear together on Holy Eagle Peak.”

The Record of the Orally Transmitted Teachings says: This passage refers to “the assembly on Holy Eagle Peak which continues in solemn state and has not yet disbanded.” “Then,” or the time when this takes place, is the Latter Day of the Law, the time when the Buddha responds to the receptiveness of the people. “I” refers to Shakyamuni Buddha, “and” to the bodhisattvas, and “assembly of monks” to the holy assembly [the voice-hearers and pratyekabuddhas]. “Together” means all the Ten Worlds. “Holy Eagle Peak” is the Land of Eternally Tranquil Light. That is, “at this time ‘I,’ ‘and,’ and ‘the assembly of monks’ appear together on Holy Eagle Peak.”
This must be kept secret! This must be kept secret! This is a clear statement of the actuality of three thousand realms in a single moment of life of the essential teaching. The Gohonzon is the realization and manifestation of this passage. In that sense, the word “together” stands for the principle of eternal and unchanging truth, while the word “appear” stands for the wisdom of the truth that accords with changing circumstances. “Together” is a single moment of life, while “appear” is the three thousand realms.
Again we may say that the word “then” refers to the time when [the Buddha and the others appear in] the sahā world at the time of the essential teaching. [The beings indicated in] this sentence represent the mandala of the Ten Worlds in their entirety. Therefore the time indicated by the word “then” is the fifth five hundred year period, or the Latter Day of the Law. “I” refers to Shakyamuni Buddha, “and” to the bodhisattvas, and “assembly of monks” to the persons of the two vehicles. “Together” refers to [the beings of] the six paths. “Appear” means to be ranged side by side in the Pure Land of Holy Peak [Holy Eagle Peak]. “Holy Peak” refers to the Gohonzon. It also refers to the place where Nichiren and his followers, who chant Nam-myoho-renge-kyo, dwell.

Point Fifteen, regarding the passage “When living beings p.136witness the end of a kalpa / and all is consumed in a great fire, / this, my land, remains safe and tranquil, / constantly filled with heavenly and human beings. / The halls and pavilions in its gardens and groves / are adorned with various kinds of gems. / Jeweled trees abound in flowers and fruit / where living beings enjoy themselves at ease. / The gods strike heavenly drums, / constantly making many kinds of music. / Māndārava blossoms rain down, / scattering over the Buddha and the great assembly. / My pure land is not destroyed, / yet the multitude see it as consumed in fire, / with anxiety, fear, and other sufferings / filling it everywhere. / These living beings with their various offenses, / through causes arising from their evil actions, / spend asamkhya kalpas / without hearing the name of the three treasures. / But those who practice meritorious ways, / who are gentle, peaceful, honest, and upright, / all of them will see me / here in person, preaching the Law.”

The Record of the Orally Transmitted Teachings says: This passage is a hymn of praise on the principle of three thousand realms in a single moment of life revealed in the “Life Span” chapter of the essential teaching. The words “When . . . all is consumed in a great fire” in fact signify the great fire of earthly desires. The words “this, my land, remains safe and tranquil” refer to the realm of the environment. The words “where living beings enjoy themselves at ease” refer to the realm of living beings. The words “Jeweled trees abound in flowers and fruit” refer to the realm of the five components. Thus this part of the passage is clearly speaking of the principle of three thousand realms in a single moment of life.
Again we may say that the passage refers to the Ten Worlds. The “great fire” stands for the world of hell, “heavenly drums” stands for that of animals, and “heavenly and human beings” for the two worlds of human and heavenly beings, which are “constantly filled with heavenly and human beings.”
The words “māndārava blossoms” stand for the world of p.137voice-hearers, the words “gardens and groves” stand for that of pratyekabuddhas, the one word “and” in the phrase “the Buddha and the great assembly” stands for the world of bodhisattvas, and the words “scattering over the Buddha” stand for the world of Buddhas. The worlds of asuras and hungry spirits are implied in the lines “with anxiety, fear, and other sufferings / filling it everywhere.” These various worlds are referred to in the words “these living beings with their various offenses.”
However, the revelations in this “Life Span” chapter make clear that “all of them will see me,”6 that is, they make clear the principle of three thousand realms in a single moment of life. Now Nichiren and his followers, who chant Nam-myoho-renge-kyo, are the very persons referred to here.

Point Sixteen, on the words “I am the father of this world.”

The Record of the Orally Transmitted Teachings says: “I” refers to Shakyamuni Buddha, the father of all living beings. The Lotus Sutra assures us that both the Buddha and the sutra itself possess the three virtues of sovereign, teacher, and parent.
The assurance regarding the Buddha is found in the passage concerning the three virtues of the Buddha of the theoretical teaching that reads, “But now this threefold world / is all my domain, / and the living beings in it / are all my children. / . . . I am the only person / who can rescue and protect others” (chapter three, Simile and Parable). As for the three virtues of sovereign, teacher, and parent as they pertain to the Buddha of the essential teaching, the virtue of sovereign is attested in the words “This, my land, remains safe and tranquil” (chapter sixteen); that of teacher in the words “Constantly I have preached the Law, teaching, converting” (ibid.); and that of parent in the words “I am the father of this world.”
The Great Teacher Miao-lo states in his commentary that p.138anyone who does not understand the text of the “Life Span” chapter is no more than a beast who has no understanding of a debt of gratitude [a summary of Miao-lo’s words from The Treatise of Five Hundred Questions].
As for the passages that attest to the fact that the sutra itself possesses these three virtues, the virtue of sovereign is attested in the words “As the Buddha is king of the doctrines, so likewise this sutra is king of the sutras” (chapter twenty-three, Medicine King). The virtue of teacher is attested in the words “this sutra can save all living beings” (ibid.). And the virtue of parent is attested in the words “And as the heavenly king, great Brahmā, is the father of all living beings, so this sutra likewise is father of all sages, worthies,” etc. (ibid.).
Now Nichiren and his followers, who chant Nam-myoho-renge-kyo, are the fathers of all living beings, for we save them from the torments of the hell of incessant suffering. The Nirvana Sutra says, “The varied sufferings that all living beings undergo—all these are the Thus Come One’s own sufferings.” And Nichiren declares, The varied sufferings that all living beings undergo—all these are Nichiren’s own sufferings.

Point Seventeen, on the words “Abandoning restraint, they give themselves up to the five desires / and fall into the evil paths of existence.”

The Record of the Orally Transmitted Teachings says: “Abandoning restraint” is a term designating slander of the Law. Those who do so are without doubt destined to fall into the Avīchi hell.
But now Nichiren and his followers, who chant Nam-myoho-renge-kyo, are exempted from the fate referred to in this passage of the sutra.

Point Eighteen, on the words “Always I am aware of which living beings / practice the way, and which do not.”

The Record of the Orally Transmitted Teachings says: This p.139passage concerns the living beings of the Ten Worlds. The words “practice the way” stand for the four noble paths or the four higher worlds of existence, while the words “do not [practice the way]” stand for the six paths or the six lower worlds of existence.
Or again, one may say that “practice the way” represents the worlds of asuras, human beings, and heavenly beings, while “do not [practice the way]” represents the three evil paths.
Ultimately, now that we have entered the Latter Day of the Law, those who “practice the way” are the votaries of the Lotus Sutra, while those who “do not” are the slanderers of the Law. The word “way” stands for the Lotus Sutra. As T’ien-t’ai says, “The term ‘Buddha way’ refers to this sutra [the Lotus] in particular.”
Now Nichiren and his followers, who chant Nam-myoho-renge-kyo, are those who “practice the way,” while those who do not chant it are those who “do not [practice the way].”

Point Nineteen, on the words “At all times I think to myself [literally, make this thought]”

The Record of the Orally Transmitted Teachings says: “At all times” designates the three existences of past, present, and future. “Myself” refers specifically to Shakyamuni Buddha, and in a more general way to the Ten Worlds.
The words “this thought” in the phrase “make this thought” refer to the eternally inherent single thought of Nam-myoho-renge-kyo. The word “make” here is not the “make” of “made” or “created,” but rather the “make” of “not made” or “not created,” that is, eternal and inherent.
Broadly speaking, in terms of the inherent Ten Worlds, the word “myself” refers to each of the ten thousand entities of those worlds. “This thought” indicates that the voices of the hell wardens as they berate the inmates of hell, as well as all the other various thoughts of living beings, are all of them expressions of the wisdom of the Buddha of limitless joy. All of these are referred to in the word “thought.”
p.140Now the thought expressed by Nichiren and his followers as they chant Nam-myoho-renge-kyo is the thought of great pity and compassion.

Point Twenty, on the words “How can I cause living beings / to gain entry into the unsurpassed way / and quickly acquire the body of a Buddha?”

The Record of the Orally Transmitted Teachings says: The term “unsurpassed way” refers to the Buddha eternally endowed with the three bodies who is revealed in the “Life Span” chapter. Outside of this, there is no other “body of a Buddha” to be acquired.
Now Nichiren and his followers, who chant Nam-myoho-renge-kyo, will without doubt “acquire the body of a Buddha.”

Point Twenty-one, on the Jigage, or verse (ge) section, that begins with the words Jiga, or “Since I”

The Record of the Orally Transmitted Teachings says: The word “Since” refers to the nine worlds, while the word “I” refers to the “body of a Buddha.”7 The ge, or verse, presents the principle of the teachings, the principle that both the nine worlds and Buddhahood exist in one’s original state of life. One should ponder it deeply.
The expression of this principle is Nam-myoho-renge-kyo.

Point Twenty-two, on the beginning and end of the Jigage section

The Record of the Orally Transmitted Teachings says: The word “Since” (ji [which also means self or freely]) marks the beginning of the verse section, and the words “quickly acquire the body (shin) of a Buddha” mark the end. The beginning and end are “since” and “body,” which make up ji-shin (oneself). The words that are in between represent the receiving (ju) and use (yū) [of p.141the boundless benefits inherent in oneself]. Hence the Jigage section represents “the body [inherently endowed with boundless benefits] that is freely received and used” (ji-ju-yū-shin), or the Buddha of limitless joy.
If one realizes that the Dharma-realm is identical with oneself, then the Dharma-realm is the Buddha of limitless joy; hence there is nothing that is not contained in the Jigage section.
“The body that is freely received and used” is none other than the principle of three thousand realms in a single moment of life. Dengyō says, “A single moment of life comprising the three thousand realms is itself ‘the body that is freely received and used’ [or the Buddha of limitless joy].8 ‘The body that is freely received and used’ is the Buddha who has forsaken august appearances. This Buddha who has forsaken august appearances is the Buddha eternally endowed with the three bodies.”
Now Nichiren and his followers, who chant Nam-myoho-renge-kyo, are just this.

Point Twenty-three, on the term kuon, or time without beginning

The Record of the Orally Transmitted Teachings says: This chapter as a whole deals with the true attainment in kuon. Kuon means something that was not worked for, that was not improved upon, but that exists just as it always has.
Because we are speaking here of the Buddha eternally endowed with the three bodies, it is not a question of something attained for the first time at a certain time, or of something that was worked for. This is not the kind of Buddhahood that is adorned with the thirty-two features and eighty characteristics, or that needs to be improved on in any way. Because this is the p.142eternally abiding Buddha in his original state, he exists just as he always has. This is what is meant by kuon.
Kuon is Nam-myoho-renge-kyo, and “true attainment”9 means awakening to the fact that one is eternally endowed with the three bodies.

Point Twenty-four, on the country of those who are to be converted by the teachings of this “Life Span” chapter and the religious practice to be employed

The Record of the Orally Transmitted Teachings says: The country where the teachings of this chapter are to be propagated is Japan, or in more general terms, the continent of Jambudvīpa.
Those who are to be converted are all the living beings of Japan. The religious practice to be employed is the mind of faith, faith meaning “to be without doubt.”
Those who administer the teachings are the bodhisattvas of the essential teaching, the Bodhisattvas of the Earth.

Point Twenty-five, concerning the establishment of the object of devotion

The Record of the Orally Transmitted Teachings says: This object of devotion is based on the passage that reads, “the Thus Come One’s secret and his transcendental powers” (chapter sixteen). The three types of learning, namely, precepts, meditation, and wisdom, are represented by the Three Great Secret Laws embodied in the “Life Span” chapter.
At Holy Eagle Peak, Nichiren without question faced the Buddha and received oral instruction from him in these three great laws. The object of devotion is thus the entity of the entire life of the votary of the Lotus Sutra.

p.143Point Twenty-six, concerning the person or persons to whom the “Life Span” chapter is addressed

The Record of the Orally Transmitted Teachings says: In the context of the sutra itself, the chapter is addressed to the bodhisattva Maitreya. However, we are thinking basically in terms of the time after the passing of the Buddha. Therefore we must say that it is addressed to all the living beings of the country of Japan, and in particular to Nichiren and his followers, who chant Nam-myoho-renge-kyo.
Maitreya represents the votaries of the Lotus Sutra in the Latter Day of the Law. The name Maitreya means Compassionate One and designates the votaries of the Lotus Sutra.
The Great Teacher Chang-an [in his commentary on the Nirvana Sutra] says, “One who rids the offender of evil is acting as his parent.” Is this not a description of the bodhisattva Maitreya?

Point Twenty-seven, concerning the Buddha eternally endowed with the three bodies
The seed, the august form or appearance of the Buddha or other venerable beings, and samaya, the attributes or manual signs

The Record of the Orally Transmitted Teachings says: The august form of the Buddha or other venerable beings is a physical representation of the original state endowed with the Ten Worlds. The samaya are the things that inherently belong to the Ten Worlds. The seed represents the single word “faith.”
All these are Nam-myoho-renge-kyo just as it stands. Or we may say that the samaya is the gesture of pressing one’s palms together. Treat these matters as secret. Treat these matters as secret.

Chapter Seventeen: Distinctions in Benefits
Three important points

Point One, concerning the passage “Ajita, if there are living beings who, on hearing that the life span of the Buddha is of such long duration, are able to believe and understand it even for a moment, the benefits they gain thereby will be without limit or measure.”

The Record of the Orally Transmitted Teachings says: This one word “believe” in the phrase “able to believe and understand it even for a moment” is the cause and the seed that make possible the acquisition of all types of wisdom. This one word “believe” or “faith” represents the stage of hearing the name and words of the truth. Hence this one word “faith” is a sharp sword that cuts away the final stage of ignorance.
This one word “believe” means to believe in the principle of ordinary people being able to manifest their original states as revealed in the “Life Span” chapter. And the word “understand” means to understand the actual fact of the Buddha manifesting his original state [as revealed in the “Life Span” chapter].
One can believe and understand in a moment the actual fact and principle of manifesting the original state [as revealed in the “Life Span” chapter]. “A moment” means a moment of faith eternally inherent in life. A person who has this kind of faith and understanding will gain benefits that are “without limit or measure.”
Where there is belief or faith, there is understanding, and where there is understanding, there will be faith. However, it is faith that makes it absolutely certain that one will attain Buddhahood.
Now Nichiren and his followers, who chant Nam-myoho-renge-kyo, are certain of such attainment.

p.145Point Two, concerning the passage “These bodhisattvas / who have practiced the way for immeasurable kalpas / when they hear me describe my life span / are able to believe and accept what I say. / These persons will / gratefully accept this sutra.”

The Record of the Orally Transmitted Teachings says: This is a clear statement of how one should gratefully accept the Lotus Sutra. The words “these persons” in their broader meaning refer to all living beings. Thus all the Buddhas of the three existences and of the ten directions gratefully accept Myoho-renge-kyo and thereby attain Buddhahood. Therefore the title of the preceding chapter, “Life Span,” was given as Myoho-renge-kyo, with the words Thus Come One added as a further title. This is to be kept secret.
Now when Nichiren and his followers chant Nam-myoho-renge-kyo, they do so for this reason.

Point Three, concerning the passage “When a son of the Buddha dwells in such places / the Buddha will accept and utilize them.”

The Record of the Orally Transmitted Teachings says: This passage is a clear statement concerning the Buddha body that is freely accepted [or received] and utilized, or the Buddha body of limitless joy. The words “in such places” refer to the ground upon which the Buddha eternally endowed with the three bodies stands.
The son or sons of the Buddha are the votaries of the Lotus Sutra. The Buddha’s sons are bodhisattvas, and the votaries of the Lotus Sutra are bodhisattvas. The word “dwells” means to believe and understand.
Now Nichiren and his followers, who chant Nam-myoho-renge-kyo, dwell on the ground of the Wonderful Law. They are the Buddha bodies that are accepted and utilized. You should ponder deeply on this.

Chapter Eighteen: The Benefits of Responding with Joy
Two important points

Point One, regarding the Benefits of Responding with Joy to Myoho-renge-kyo

The Record of the Orally Transmitted Teachings says: “Respond” means to respond to and comply with actuality and principle. “Joy” means that oneself and others together experience joy. By actuality is meant responding to and complying with the actual fact of Shakyamuni manifesting [in this life] his original state [of enlightenment] numberless major world system dust particle kalpas ago. By principle is meant responding to the principle of ordinary people being able to manifest their original states. In the end, then, responding means responding to and complying with the inner truth of the “Life Span” chapter. When that is done, then both oneself and others together will take joy in their possession of wisdom and compassion.
Now, when Nichiren and his followers chant Nam-myoho-renge-kyo, they are expressing joy in the fact that they will inevitably become Buddhas eternally endowed with the three bodies. For that reason, we may say that the word “respond” applies to the Law one responds to, while “joy” applies to the person one takes joy in. The person is the ancient Buddha of numberless major world system dust particle kalpas ago, Shakyamuni. The Law is Nam-myoho-renge-kyo of the “Life Span” chapter. To respond to them and take joy in them is what is meant by the words “responding with joy.”
Broadly speaking, “to respond” may be regarded as another name for faith. To respond means simply to have the mind of faith. That is why it is stated in the second volume of the Lotus Sutra, “It is because they have faith in the Buddha’s words / that p.147they can comply with this sutra, / not because of any wisdom of their own” (chapter three, Simile and Parable).

Point Two, on the passage [describing the benefits of urging a person to listen to the Lotus Sutra] “breath free of foul odor, / a fragrance of utpala flowers / constantly emitted by the mouth”

The Record of the Orally Transmitted Teachings says: The word “breath” refers to the daimoku. “Free of foul odor” means that the breath is not tainted by any of the provisional teachings such as those regarding Amida Buddha, expedient means that can never lead to attainment of the way. “A fragrance of utpala flowers” refers to the Lotus Sutra. But now, in the Latter Day of the Law, it means the daimoku. The passage in the “Expedient Means” chapter that reads, “[A wonderful Law such as this is . . .] like the blooming of the udumbara [flower]” refers to the principle of three thousand realms in a single moment of life. One should reflect carefully on this.
The word “constantly” refers to that which constantly abides throughout the three existences. The word “mouth” refers to the mouth of the votary of the Lotus Sutra. “Emitted” indicates the chanting of Nam-myoho-renge-kyo. It may be said of Nichiren and his followers, who now chant Nam-myoho-renge-kyo, that these words are “constantly emitted by the mouth.”

Chapter Eighteen: The Benefits of Responding with Joy
Two important points

Point One, regarding the Benefits of Responding with Joy to Myoho-renge-kyo

The Record of the Orally Transmitted Teachings says: “Respond” means to respond to and comply with actuality and principle. “Joy” means that oneself and others together experience joy. By actuality is meant responding to and complying with the actual fact of Shakyamuni manifesting [in this life] his original state [of enlightenment] numberless major world system dust particle kalpas ago. By principle is meant responding to the principle of ordinary people being able to manifest their original states. In the end, then, responding means responding to and complying with the inner truth of the “Life Span” chapter. When that is done, then both oneself and others together will take joy in their possession of wisdom and compassion.
Now, when Nichiren and his followers chant Nam-myoho-renge-kyo, they are expressing joy in the fact that they will inevitably become Buddhas eternally endowed with the three bodies. For that reason, we may say that the word “respond” applies to the Law one responds to, while “joy” applies to the person one takes joy in. The person is the ancient Buddha of numberless major world system dust particle kalpas ago, Shakyamuni. The Law is Nam-myoho-renge-kyo of the “Life Span” chapter. To respond to them and take joy in them is what is meant by the words “responding with joy.”
Broadly speaking, “to respond” may be regarded as another name for faith. To respond means simply to have the mind of faith. That is why it is stated in the second volume of the Lotus Sutra, “It is because they have faith in the Buddha’s words / that p.147they can comply with this sutra, / not because of any wisdom of their own” (chapter three, Simile and Parable).

Point Two, on the passage [describing the benefits of urging a person to listen to the Lotus Sutra] “breath free of foul odor, / a fragrance of utpala flowers / constantly emitted by the mouth”

The Record of the Orally Transmitted Teachings says: The word “breath” refers to the daimoku. “Free of foul odor” means that the breath is not tainted by any of the provisional teachings such as those regarding Amida Buddha, expedient means that can never lead to attainment of the way. “A fragrance of utpala flowers” refers to the Lotus Sutra. But now, in the Latter Day of the Law, it means the daimoku. The passage in the “Expedient Means” chapter that reads, “[A wonderful Law such as this is . . .] like the blooming of the udumbara [flower]” refers to the principle of three thousand realms in a single moment of life. One should reflect carefully on this.
The word “constantly” refers to that which constantly abides throughout the three existences. The word “mouth” refers to the mouth of the votary of the Lotus Sutra. “Emitted” indicates the chanting of Nam-myoho-renge-kyo. It may be said of Nichiren and his followers, who now chant Nam-myoho-renge-kyo, that these words are “constantly emitted by the mouth.”
Chapter Nineteen: Benefits of the Teacher of the Law
Four important points

Point One, regarding the Benefits of the Teacher of the Law

The Record of the Orally Transmitted Teachings says: The words “teacher of the Law” mean the teacher of the Law who carries out the five practices. The word “benefits” (kudoku) means the p.148reward that is represented by the purification of the six sense organs. In general we may say that now Nichiren and his followers, who chant Nam-myoho-renge-kyo, are carrying out the purification of the six sense organs. Hence they are acting as teachers of the Law of Myoho-renge-kyo and possess great virtue (toku).1
The element ku in the word kudoku means good fortune or happiness. It also refers to the merit achieved by wiping out evil, while the element toku or doku refers to the virtue one acquires by bringing about good. Thus the word kudoku means to attain Buddhahood in one’s present form. It also means the purification of the six sense organs. You should understand that to practice the Lotus Sutra as the sutra itself directs is to carry out purification of the six sense organs.

Point Two, regarding the purification of the six sense organs

The Record of the Orally Transmitted Teachings says: [With regard to the eight hundred eye benefits obtained by those who uphold the Lotus Sutra], the term “eye benefits” means the ability to see that those who do not believe in the Lotus Sutra will fall into the hell of incessant suffering, and that those who do believe in it will attain Buddhahood. By upholding the Lotus Sutra, one can obtain the eight hundred eye benefits. The word “eye” refers to the Lotus Sutra. [As the Universal Worthy Sutra says], “The Great Vehicle sutras are . . . the eyes of the Buddhas.”
Now when Nichiren and his followers chant Nam-myoho-renge-kyo, they are obtaining these eye benefits. And the same applies to the benefits associated with the ear, nose, tongue, body, and mind.

Point Three, on the simile of the pure bright mirror in the passage “If one upholds the Lotus Sutra / his body will be very pure, / like pure lapis lazuli— / living beings will all p.149delight to see it. / And it will be like a pure bright mirror / in which forms and shapes are all reflected.”

The Record of the Orally Transmitted Teachings says: In this famous passage in the Lotus Sutra the simile of the mirror is employed. The sutra passage is saying that persons whose six sense organs are pure will be like lapis lazuli or like bright mirrors in which one sees the major world system (or the thousand-millionfold world).
Now when Nichiren and his followers chant Nam-myoho-renge-kyo, they see and understand the ten thousand phenomena as though these were reflected in a bright mirror. This bright mirror is the Lotus Sutra. And in particular it is the “Treasure Tower” chapter. Or again we may say that it is the bright mirror of our single minds [of faith].
The passage as a whole employs these two similes of lapis lazuli and a bright mirror. It begins by saying that one’s body will be very pure. But since the body and the mind in the end are not two different things, this virtue of purity must apply to both of them.
[In the phrase “pure bright mirror”], “pure” means a purity that stands in contrast to impurity, and “bright” means a brightness that stands in contrast to lack of brightness, that is, darkness, or ignorance. The word “mirror” represents the single mind. [From another viewpoint], “pure” represents the truth of temporary existence, “bright” represents the truth of non-substantiality, and “mirror” represents the Middle Way. In the phrase “in which forms and shapes are all reflected,” the word “all” refers to the Ten Worlds.
Ultimately, then, the pure bright mirror represents the truth that the two elements of body and mind are the entity of Myoho-renge-kyo. The pure bright mirror is the mind of faith. And [for the bodhisattva in his pure body] to view the major world system is to see in it the three realms of existence.

Point Four, on the words “While these persons uphold this sutra / they will dwell safely on rare ground.”

p.150The Record of the Orally Transmitted Teachings says: The words “these persons” refer to the votaries of the Lotus Sutra who are among the various people in the country of Japan. The words “rare ground” refer to the principle and actual fact of manifesting the original state [of enlightenment] as revealed in the “Life Span” chapter. They also recall the pronouncement made in the chapter “Distinctions in Benefits,” “The Buddha preaches a rarely encountered Law.” In particular, they refer to Nam-myoho-renge-kyo. Now the “rare ground” occupied by Nichiren and his followers, who chant Nam-myoho-renge-kyo, is the object of devotion, the bright mirror to be broadly disseminated in the Latter Day of the Law.
Generally speaking, the benefits gained from purification of the six sense organs that are described in this chapter correspond to the ten stages of faith and the stage of resemblance to enlightenment, the fourth of the six stages of practice. The bodhisattva Constant Exertion who is the member of the assembly addressed in this chapter represents the third of the ten stages of faith, that of assiduousness or exertion. One should understand, however, that, in the Latter Day of the Law, it is the votaries of the Lotus Sutra who act as the bodhisattva Constant Exertion. Of such persons who uphold the Lotus Sutra the sutra itself says, “This is what is meant by diligence” (chapter eleven, Treasure Tower).

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