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5 March 2015

Reading for Blue Planetary Monkey
by Astro Dream Advisor
Blue Monkey is your Conscious Self – who you are and who you are becoming. Blue Monkey represents the Divine Child, the child that is ever in a state of open-hearted wisdom, innocence, trust, simplicity and joyful wonder. What would it feel like to actually BE a magical child in this culture and time? The secret that very few know – because they may feel more comfortable trying to protect themselves – is that the divine child offers the strongest of all protections, the invulnerability of openhearted Love. Through innocence, a kind of immunity is created that allows the divine child to be TRANSPARENT so that the apparent ‘slings and arrows’ of the world can pass right through without being personalized into wounds, reactions or hurt feelings. This is the path of innocence regained. Transparency is the path of the new consciousness.Look deeply into the eyes of a happy two year old. There you will see the innocent trust, openheartedness, and spontaneous joy that typifies the divine child. Imagine yourself as an enlightened two-year old, in a state of ecstatic communion and delight. In childhood, you didn’t have to remember to be playful – you could easily and fluidly express your emotions. You didn’t have to understand whys and wherefores – you knew with your heart. This if your natural state of being, the state of ecstasy, the path of revealed innocence.In Western culture, many people have a distorted understanding about what it is to be a human being. We are often taught that sucessful adults are responsible, serious, rigid, controlled and goal oriented. In your journey with society, your developmental stages may have been incomplete. The natural sensitivity, fluidity, and freedom of the child may have been left behind in partial passage. Perhaps your inner child was wounded or treated insensitively, and you carried this unresolved process into adulthood. Blue Monkey encourages you to bring forth this incomplete or wounded part for integration and healing.In this New Myth, your spontaneous, divine child will usher in and anchor the new frequency. How can you heal your inner child? Explore what truly gives you joy. Find types of work that support your sensitivity and create deep satisfaction. Be simple: love, play, dance, draw, colour, sing. These activities are for all divine children – they serve the expression of the magical child in everyone. Consciously make time for the joyful freedom and magic of play! (* * *) spacestationplaza.com :
The number for Blue Monkey is eleven, the vibration wherein novelty and spontaneity break down resistant forms. When unity merges with Essence Self, a mystical foundation is created that disintegrates old patterns. This is actually integration in disguide. As your walls tumble down, they crack into a smile, and the illumination of self shines through.
Blue Storm is your Higher Self & Guide.Blue Storm is the initiation by fire, the lightning path, the arrival of the thunderbeings who bring the final transformation. To the Maya, Blue Storm represents the storm, the thundercloud full of purifying rain, and the lightning that shatters any false structuring of reality. Blue Storm is the purification of the ‘body temple’ and the ignition of the light body. In these last years of a twenty-six-thousand-year Mayan grand cycle, Blue Storm comes to help you in the disintegration process that moves you from separation to ascension. This initiation by fire breaks any false containers of self that cannot withstand the flame of transmutation. Only your true identity will live through these fires, for you will be reborn in the heart of All That Is.

Blue Storm provides the water that purifies and quenches your spiritual thirst. In this state of consciousness, you stand willing to surrender everything. You give up what you seem to be in order to become fully what you are. You step into the fires of the unknown, and you are changed forever.

Allow Blue Storm’s storm to purify and cleanse you.

Blue Storm catalyzes and prepares your nervous system and circuitry for complete transformation. It is the electromagnetic storm of transmutation, the clearing and quickening of your physical, mental, emotional, and etheric bodies. As you become aligned with the descending energies, and evolve in consciousness, you body’s vibration is raised, becoming less ‘dense’. Your new alignment ignites the quickening process that transmutes the shadows of the past, including experiences, judgements, thoughtforms, and old patterns that have held you back.

As you move into this new vibration, you may feel off balance. In this transformational shift, you will feel unusual quickenings on every level of your being. You will sense emotional and physical ‘imbalances’ and restructuring. Your issues will be catalyzed and brought out for you to address. By being present with your old patterns you have a unique opportunity to access the energy of Blue Storm, which is experienced as an inner transformational ‘storm’, a natural part of the process of vibrational shift and quickening.

Whether you are experiencing these changes consciously or unconsicously, the vibrational change is adjusting your energy pattern to accomodate the flow of the language of light. These new frequencies feed you on every level of your being. As your transformation progresses, you quickly become aware of the unconscious material you still need to process. No longer can you escape the effects of your belief systems. Fears and negative images can all be felt very quickly. The transformation is experienced as if it were happening ‘from the inside out’. Things seem to ‘cook’ inside you.

Remember that you have chosen to take part in this rebirth, both on a planetary and a personal level – the planetary dream, the miracle on Earth, is what brought you here! You are becoming the living model of the new reality. As an emissary of the great change, you are a transformer of the collective myth. Riding the crest of the wave, you are travelling both outward and inward on your journey home – for yourself and for all those who will follow after you.

A simple catalyst for this catapulting force is the integration of duality within. The personal integration of shadow is what will create the miracle! Personal shadow is simply that which is separated from the full light of consciousness. By integrating shadow, you are freed from delusions of right or wrong, good and evil. Shadow provides an opportunity for you to bring in all of your expanded essence.

Consciousness is a structural metaphor that is calling for transformation. As your consciousness becomes crystallized, narrow, and complex, it invites the process of dissipaton to ‘unravel’ and break it free. As you travel the spiral vortex of light, expanding into ever-widening realms of truth, your crystallized energy breaks down and trasncends form. This process can be very intense, but if you embrace it, you can be transformed into a freed adventurer – a divine actor who can play any part without becoming attached to it.

White Dog is your Subconscious Self and Hidden Helper.One of the gifts of White Dog is the calling in and recognition of other companions of destiny. Other beings with the same longing are waiting to meet and acknowledge you – beings who can see you as you authrentically are. When you have truly been seen, you feel empowered, and remembrance of a shared sacred trust is ignited. This is a natural process, divinely designed for recognition through vibrational affinity, freed from personal expectations.

White Dog can be seen as an access point for developing relationships with guides, totems, allies and guardians. There are many ways to work with these spiritual guides, including guided visualizations, shamanic journeys, and meditation. A useful construct is viewing them as aspects of yourself, part of your life stream that is asking to be integrated. Remember, there is no ‘other’. In this grand adventure, you are being asked to embody all that you are.Profound insights are garnered through shared purpose and relationship with others who are willing to be in their truth and integrity about the light and shadow aspects they perceive in themselves.

Similarly, intimate relationships can be viewed as unique opportunities to bring forward in each other deep emotional patterns to be transformed. In this case, those you have drawn to you hold the ability to assist you in your own integration as well. There are no mistakes. Be willing to look deeply into the truth held within any relationship. The expression of intimacy is a gift of love; the lack of it may be a symptom asking for honest communication and healing. It may also be guiding you to reevaluate your relationship and the purpose it is serving.White Dog signals a breakthrough in your life: new beginnings, new perceptions, new allies and friends. As you express more authentically who you are, you draw your true family closer to you.With your guides and companions, you have the ability to manifest your inspired visions and dreams. Recognize the eyes and hearts that spark the remembrance of a sacred trust.The harmonic wisdom of White Dog is affinity, the attraction of like vibration or substances for one another. Spiritual affinity is not limited to family kinship – it is part of the natural affinity between companions of destiny. Such companions of are drawn together by the same aligned force that draws iron filings to a magnet. Companions of destiny are drawn togther to do work that is naturally harmonious.On the surface at times, it may seem that you have little in common with these companions, yet the attraction remains. This is because Essence Selves are often committed to work together long before they meet in the physical world. This is a natural process of affinity, rather than a process motivated from personal desire. Follow this guidance into your unfoldment within the larger pattern.

Red Dragon 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 Red Dragon are found issues of trust. This can appear as a lack of basic trust in the Source to nurture you and provide what is needed for your journey. Perhaps you do not trust in life’s transformational process to bring you the perfect lessons and gifts required for your growth. Primal trust implies the understanding that there are no mistakes and no victims – only lessons, gifts, and growth processes on the way to wholenes. If you perceive that there are no mistakes as you move toward wholeness, then learning to trust the transformational process becomes much easier.Trusting, however, does not mean acting blindly without awareness or waiting without action; it means moving forward with and learning from your journey of experience. No matter what the appearance, whatever manifests in your world actually holds potential gifts on the path to wholeness. In the cycle of giving and receiving, trust is like the lubricant that eases the way for the transformational process. And when you understand that every particle of the universe is made up of love, then trusting can be perceived as a natural state of being.In the shadow of Red Dragon are hidden feelings of unworthiness to receive, often manifested as embarrassment or discomfort when others offer you something. These feelings can stem from many places. Often then stem from early childhood, when your gifts may not have been received or when you heard that “it is better to give than to receive.” Or perhaps you developed a reality based on praise for being “self-sufficient” or not owing anyone anything. Regardless of the source, these feelings spring from only a partial truth. You are intrinsically worthy to receive, simply because you are. Love just is, and you are part of the cycle of love.In the shadow of Red Dragon, you may also be overly identified with being a source of support and nurturance for others – the caretaker or a ‘cosmic mama.’ Giving without receiving is limiting. In Western society we are unknowingly taught to be dependent and co-dependent. Perhaps from an inability or unwillingness to nurture and support yourself, you have abandoned yourself for another. Perhaps you expect that other to know intuitively what your needs are and to meet them without direct communication.As an example, the shadow of Red Dragon might say, “If they really loved me, they would understand how I feel”; or “If I have to ask for it, it’s not worth it.” In other words, you may be avoiding responsibility for being aware of and communicating your own desires and feelings. In the shadow of Red Dragon there is the belief that love is magical, that relationships should just ‘happen’, and that love is a need rather than a natural state of being.If you are in the shadow of Red Dragon, you are being encouraged to step into the primal waters of your being to discover the core of your self-acceptance, your intrinsic value, your own wholeness. Find the wellspring of your feelings. Be willing to explore more fully and honestly, expressing your true desires, dreams, and truths.

Yellow Star is your Compliment – something that comes naturally to you. You are a starseed! You contain a holographic ‘seed packet’ of your evolution into the Mind of Light and the energy that directs you toward wholeness. This resonance offers an expanded view of the larger self and new ways of perceiving reality. Through self-acceptance, you are gifted with this journey. Yellow Star is ignition, like a cosmic milkweed explosion of resonant sparks. It is the launching pad from which you can hear the rumble of the rocket of your accelerated evolution. The energy of Yellow Star may be experienced as a gentle rocking that becoes a floating and spiraling sensation, ending in a rush of feeling as you move into expanded reality. This sensation has been described as gently cascading fireworks, shimmering burst on the tapesty of Creation. Cascade into this unchartged perspective. Flow on the cosmic winds wherever Divinity directs, arching back to this reality wth a new experience of self.

Yellow Star’s starseeded gift is the revelation of the harmony that unites all things. Instead of just aspiring to be harmonious, become harmony. Practice harmony not just as an abstraction, but as a living reality. This practice blends different energies, thoughts, people, and processes. Act on intuitive guidance as to what to combine and when. As you begin to follow your heart, you will know the feeling of being on the return path to the stars.Yellow Star offers you the ability to hold a greatly expanded focus, a unity of awareness that encompasses aspects of the larger constellation of self. An example of this would be a simultaneous awarenss of the desires of the existential self and the truth of the Essence Self. This star harmony encompasses the greatly enlarged perspective of your starseeded self, the part within you that holds the potential of your greatest destiny.Unlike the preceding 7 tones, which were seperate and distinct, Yellow Star begins a more complex harmonic series as it completes the preceding octave. On a spiritual level, Yellow Star begins the development of higher being. The fundamental tones that occur in this series are of a more expanded frequency than those of the preceding seven tones. In this new octave, there is alignment in the harmonies of Earth and the harmonies of the stars that are now being sounded on Earth. Yellow Star is the first in a series of star harmonies that evoke accelerated growth of the starseed potential within you.

Your Tone is Tone 10 – PlanetaryIntention, true identity, foundation of Essence Self, aligned manifestation.Ten is the ray of manifestation, the foundation of individual self manifesting its true identity, the foundation of Essence Self. A potent manifestation awaits you. Two worlds combine. The key to manifestation in all realms is through clear intention and the embodiment of your divine essence. What does your heart desire to manifest? Begin by aligning with your essence. Essence aligned with intention creates an etheric thoughtform, an “energy matrix image.” As long as it is unrestricted by limiting beliefs, the energy pattern emerges and evolves. As it evolves, it aligns with the larger pattern until finally it is released inot manifestation.The Planetary Tone of ten is asking you to look carefully at your own foundations. What structures and belief systems is your reality built on? What foundations motivate your choices? You are now creating a new foundation, walking into all that you are – your Essence Self. As the foundation of your Essence Self emerges, others will recognize your true identity. When you are in resonance with the universe, manifestation is a natural by-product.

Chapter Twenty-six: Dhāranī
Six important points

Point One, concerning the word dhāranī [supernatural spells]

The Record of the Orally Transmitted Teachings says: Dhāranī here means Nam-myoho-renge-kyo. This is because dhāranī represents the secret words of the Buddhas. The five characters of the daimoku are the secret words of the secrets of the Buddhas of the three existences.
Now when Nichiren and his followers chant Nam-myoho-renge-kyo, they are widely propagating the dhāranī, for dhāranī is that which thwarts or rejects evil and upholds good.

Point Two, concerning the words anye and manye in the dhāranī spells of Bodhisattva Medicine King

The Record of the Orally Transmitted Teachings says: Anye means shi, “stopping” or “cessation.” Manye means kan, “seeing” or “meditation.” From these two words derive the two elements of concentration and insight (shikan). Accordingly, these spells are the spells of Bodhisattva Medicine King. Bodhisattva Medicine King is the original state or form of the Great Teacher T’ien-t’ai.
Anye represents the element of mind in us, and corresponds to “Wonderful” of the Wonderful Law. Manye represents the element p.184of body in us, and corresponds to the word “Law.” When we make these words “our bodies and minds being the Wonderful Law” our spell, we are affirming that one can attain Buddhahood in one’s present body or form.

Point Three, concerning the Goddess Mother of Demon Children

The Record of the Orally Transmitted Teachings says: The word “Demon” stands for the father, and the word “Children” stands for the ten demon daughters. The word “Mother” is Hārītī.
Taking the words in the name in reverse order,1 we may say that the word “Goddess” represents the ninth consciousness. The word “Mother” represents the eighth consciousness, the level at which ignorance appears. The word “Children” represents the seventh and sixth consciousnesses. The word “Demon” represents the first five consciousnesses, those of sight, hearing, smell, taste, and touch. In the case of the teachings that pertain to transmigration, the pre-Lotus Sutra teachings, the Goddess Mother of Demon Children is an evil demon. But in the case of the teachings that pertain to the extinction of transmigration, the Lotus Sutra teachings, she acts as a benevolent demon. Hence we may say that the Goddess Mother of Demon Children and the ten demon daughters represent the mutual possession of the Ten Worlds and the hundred worlds and thousand factors, that is, the principle of three thousand realms in a single moment of life.
The deity known as Sambō Kōjin, or Kōjin of the Three Treasures, is a manifestation of the ten demon daughters. These three types of Kōjin are the God of Hunger and Thirst, the God of Greed and Desire, and the God of Blocks and Hindrances.
Now the practitioners of the Lotus Sutra, because they transform the three poisons of greed, anger, and foolishness into the three virtues of the Dharma body, wisdom, and emancipation, are p.185not to be identified with the god Sambō Kōjin. For persons who have no faith in the Lotus Sutra, Kōjin is what his name implies, a rough god who awakens demons. But when he is in the presence of practitioners of the Lotus Sutra, he acts as a guardian deity.

Point Four, on the passage “Excellent, excellent! If you can shield and guard those who accept and uphold the mere name of the Lotus Sutra, your merit will be immeasurable.”

The Record of the Orally Transmitted Teachings says: The “name of the Lotus Sutra” means the daimoku. “Those” of the passage refers to all the practitioners of the Lotus Sutra among the living beings of the country of Japan.
We may also say that, while the word “those” may refer either to men or women, here it is intended as praise for women in particular, and thus refers to women. The ten demon daughters shield and guard women in particular. It is like the case of the dragon king’s daughter who speaks of the role of saving women when she says, “I unfold the doctrines of the Great Vehicle / to rescue living beings from suffering” (chapter twelve, Devadatta). There is a similar case [in which the “person” refers to a woman in particular] in the “Medicine King” chapter that reads, “A person who can accept and uphold this sutra.”2

Point Five, on the passage “Kuntī, you and your attendants should shield and guard the teachers of the Law such as these!”

The Record of the Orally Transmitted Teachings says: Kuntī in her original form or state is the bodhisattva Manjushrī. The sutra passage is saying that, wherever the practitioners of the Lotus Sutra p.186may be, whether on land or sea, she will shield and guard them.
Nine evil and one good, as the expression has it—the passage makes clear that Kuntī is the one good daughter among the ten demon daughters. In terms of the ten evil acts that arise from earthly desires, Kuntī corresponds to the second of the ten, the act of stealing. This is because the daughters are counted in reverse order, so that Kuntī, the ninth daughter, corresponds to the second of the ten evil acts.

Point Six, concerning the five groups of supernatural spells pronounced in this chapter

The Record of the Orally Transmitted Teachings says: The five groups of supernatural spells represent our individual bodies [or Myoho-renge-kyo]. Myō is represented by the ten demon daughters, hō by the heavenly king Upholder of the Nation, ren by the heavenly king Increase and Growth, ge by the heavenly king Wide-Eyed, and kyō by the heavenly king Vaishravana. The five characters Myoho-renge-kyo thus correspond to the five groups of supernatural spells, and the five groups of supernatural spells are our individual bodies.
The spells of the ten demon daughters represent the single character myō and are made up of nineteen phrases. The sutra text says of them, “Though they [the enemies of the Law] climb upon our very heads, they will never trouble the teachers of the Law!” (chapter twenty-six).
The spells of Upholder of the Nation represent the single character hō and are made up of nine phrases. The sutra text says of them, “These dhāranīs, these supernatural spells, are pronounced by forty-two million Buddhas” (ibid.). The number four here stands for the four sufferings of birth, aging, sickness, and death; the number ten stands for the Ten Worlds; and the number two stands for the two conditions of delusion and enlightenment.3 Upholder of the Nation is a name indicative of the environment p.187in which living beings exist, and the word hō represents the Ten Worlds of living beings.
The spells of Increase and Growth represent the single character ren4 and are made up of thirteen phrases. The sutra text says of them, “These dhāranīs, these supernatural spells, are pronounced by Buddhas equal in number to the sands of the Ganges, and all of them respond with joy” (ibid.). The words “respond with joy” refer to the world or realm of Buddhahood.
The spells of Wide-Eyed represent the single character ge4 and are made up of forty-three phrases. The sutra text says of them, “They [these dhāranīs] will bring great benefit to living beings” (ibid.).
The spells of Vaishravana represent the single character kyō and are made up of six phrases. The sutra text says of them, “And I will also shield and guard those who uphold this sutra” (ibid.).
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Notes

1. Here the Japanese name Kishimojin is explained. Ki means demon, shi means children, mo means mother, and jin means goddess. The order of these elements is reversed in the explanation above.
2. The “Medicine King” chapter speaks of women who accept and uphold the Lotus Sutra, saying, “If there is a woman who hears this chapter on the Former Affairs of the Bodhisattva Medicine King and is able to accept and uphold it,” and “There is a woman who hears this sutra and carries out its practices as the sutra directs.” Therefore Nichiren identified the “person” in the quotation from the same chapter as a woman.
3. Here the number “forty-two” is represented by four, ten, and two, according to the Japanese way of reading.
4. Here ren (lotus) represents the effect of Buddhahood and ge (flower) represents the cause for great benefit or Buddhahood.

Back
p.183Chapter Twenty-six: Dhāranī
Six important points

Point One, concerning the word dhāranī [supernatural spells]

The Record of the Orally Transmitted Teachings says: Dhāranī here means Nam-myoho-renge-kyo. This is because dhāranī represents the secret words of the Buddhas. The five characters of the daimoku are the secret words of the secrets of the Buddhas of the three existences.
Now when Nichiren and his followers chant Nam-myoho-renge-kyo, they are widely propagating the dhāranī, for dhāranī is that which thwarts or rejects evil and upholds good.

Point Two, concerning the words anye and manye in the dhāranī spells of Bodhisattva Medicine King

The Record of the Orally Transmitted Teachings says: Anye means shi, “stopping” or “cessation.” Manye means kan, “seeing” or “meditation.” From these two words derive the two elements of concentration and insight (shikan). Accordingly, these spells are the spells of Bodhisattva Medicine King. Bodhisattva Medicine King is the original state or form of the Great Teacher T’ien-t’ai.
Anye represents the element of mind in us, and corresponds to “Wonderful” of the Wonderful Law. Manye represents the element p.184of body in us, and corresponds to the word “Law.” When we make these words “our bodies and minds being the Wonderful Law” our spell, we are affirming that one can attain Buddhahood in one’s present body or form.

Point Three, concerning the Goddess Mother of Demon Children

The Record of the Orally Transmitted Teachings says: The word “Demon” stands for the father, and the word “Children” stands for the ten demon daughters. The word “Mother” is Hārītī.
Taking the words in the name in reverse order,1 we may say that the word “Goddess” represents the ninth consciousness. The word “Mother” represents the eighth consciousness, the level at which ignorance appears. The word “Children” represents the seventh and sixth consciousnesses. The word “Demon” represents the first five consciousnesses, those of sight, hearing, smell, taste, and touch. In the case of the teachings that pertain to transmigration, the pre-Lotus Sutra teachings, the Goddess Mother of Demon Children is an evil demon. But in the case of the teachings that pertain to the extinction of transmigration, the Lotus Sutra teachings, she acts as a benevolent demon. Hence we may say that the Goddess Mother of Demon Children and the ten demon daughters represent the mutual possession of the Ten Worlds and the hundred worlds and thousand factors, that is, the principle of three thousand realms in a single moment of life.
The deity known as Sambō Kōjin, or Kōjin of the Three Treasures, is a manifestation of the ten demon daughters. These three types of Kōjin are the God of Hunger and Thirst, the God of Greed and Desire, and the God of Blocks and Hindrances.
Now the practitioners of the Lotus Sutra, because they transform the three poisons of greed, anger, and foolishness into the three virtues of the Dharma body, wisdom, and emancipation, are p.185not to be identified with the god Sambō Kōjin. For persons who have no faith in the Lotus Sutra, Kōjin is what his name implies, a rough god who awakens demons. But when he is in the presence of practitioners of the Lotus Sutra, he acts as a guardian deity.

Point Four, on the passage “Excellent, excellent! If you can shield and guard those who accept and uphold the mere name of the Lotus Sutra, your merit will be immeasurable.”

The Record of the Orally Transmitted Teachings says: The “name of the Lotus Sutra” means the daimoku. “Those” of the passage refers to all the practitioners of the Lotus Sutra among the living beings of the country of Japan.
We may also say that, while the word “those” may refer either to men or women, here it is intended as praise for women in particular, and thus refers to women. The ten demon daughters shield and guard women in particular. It is like the case of the dragon king’s daughter who speaks of the role of saving women when she says, “I unfold the doctrines of the Great Vehicle / to rescue living beings from suffering” (chapter twelve, Devadatta). There is a similar case [in which the “person” refers to a woman in particular] in the “Medicine King” chapter that reads, “A person who can accept and uphold this sutra.”2

Point Five, on the passage “Kuntī, you and your attendants should shield and guard the teachers of the Law such as these!”

The Record of the Orally Transmitted Teachings says: Kuntī in her original form or state is the bodhisattva Manjushrī. The sutra passage is saying that, wherever the practitioners of the Lotus Sutra p.186may be, whether on land or sea, she will shield and guard them.
Nine evil and one good, as the expression has it—the passage makes clear that Kuntī is the one good daughter among the ten demon daughters. In terms of the ten evil acts that arise from earthly desires, Kuntī corresponds to the second of the ten, the act of stealing. This is because the daughters are counted in reverse order, so that Kuntī, the ninth daughter, corresponds to the second of the ten evil acts.

Point Six, concerning the five groups of supernatural spells pronounced in this chapter

The Record of the Orally Transmitted Teachings says: The five groups of supernatural spells represent our individual bodies [or Myoho-renge-kyo]. Myō is represented by the ten demon daughters, hō by the heavenly king Upholder of the Nation, ren by the heavenly king Increase and Growth, ge by the heavenly king Wide-Eyed, and kyō by the heavenly king Vaishravana. The five characters Myoho-renge-kyo thus correspond to the five groups of supernatural spells, and the five groups of supernatural spells are our individual bodies.
The spells of the ten demon daughters represent the single character myō and are made up of nineteen phrases. The sutra text says of them, “Though they [the enemies of the Law] climb upon our very heads, they will never trouble the teachers of the Law!” (chapter twenty-six).
The spells of Upholder of the Nation represent the single character hō and are made up of nine phrases. The sutra text says of them, “These dhāranīs, these supernatural spells, are pronounced by forty-two million Buddhas” (ibid.). The number four here stands for the four sufferings of birth, aging, sickness, and death; the number ten stands for the Ten Worlds; and the number two stands for the two conditions of delusion and enlightenment.3 Upholder of the Nation is a name indicative of the environment p.187in which living beings exist, and the word hō represents the Ten Worlds of living beings.
The spells of Increase and Growth represent the single character ren4 and are made up of thirteen phrases. The sutra text says of them, “These dhāranīs, these supernatural spells, are pronounced by Buddhas equal in number to the sands of the Ganges, and all of them respond with joy” (ibid.). The words “respond with joy” refer to the world or realm of Buddhahood.
The spells of Wide-Eyed represent the single character ge4 and are made up of forty-three phrases. The sutra text says of them, “They [these dhāranīs] will bring great benefit to living beings” (ibid.).
The spells of Vaishravana represent the single character kyō and are made up of six phrases. The sutra text says of them, “And I will also shield and guard those who uphold this sutra” (ibid.).
Back to Top
Notes

1. Here the Japanese name Kishimojin is explained. Ki means demon, shi means children, mo means mother, and jin means goddess. The order of these elements is reversed in the explanation above.
2. The “Medicine King” chapter speaks of women who accept and uphold the Lotus Sutra, saying, “If there is a woman who hears this chapter on the Former Affairs of the Bodhisattva Medicine King and is able to accept and uphold it,” and “There is a woman who hears this sutra and carries out its practices as the sutra directs.” Therefore Nichiren identified the “person” in the quotation from the same chapter as a woman.
3. Here the number “forty-two” is represented by four, ten, and two, according to the Japanese way of reading.
4. Here ren (lotus) represents the effect of Buddhahood and ge (flower) represents the cause for great benefit or Buddhahood.

Back
p.183Chapter Twenty-six: Dhāranī
Six important points

Point One, concerning the word dhāranī [supernatural spells]

The Record of the Orally Transmitted Teachings says: Dhāranī here means Nam-myoho-renge-kyo. This is because dhāranī represents the secret words of the Buddhas. The five characters of the daimoku are the secret words of the secrets of the Buddhas of the three existences.
Now when Nichiren and his followers chant Nam-myoho-renge-kyo, they are widely propagating the dhāranī, for dhāranī is that which thwarts or rejects evil and upholds good.

Point Two, concerning the words anye and manye in the dhāranī spells of Bodhisattva Medicine King

The Record of the Orally Transmitted Teachings says: Anye means shi, “stopping” or “cessation.” Manye means kan, “seeing” or “meditation.” From these two words derive the two elements of concentration and insight (shikan). Accordingly, these spells are the spells of Bodhisattva Medicine King. Bodhisattva Medicine King is the original state or form of the Great Teacher T’ien-t’ai.
Anye represents the element of mind in us, and corresponds to “Wonderful” of the Wonderful Law. Manye represents the element p.184of body in us, and corresponds to the word “Law.” When we make these words “our bodies and minds being the Wonderful Law” our spell, we are affirming that one can attain Buddhahood in one’s present body or form.

Point Three, concerning the Goddess Mother of Demon Children

The Record of the Orally Transmitted Teachings says: The word “Demon” stands for the father, and the word “Children” stands for the ten demon daughters. The word “Mother” is Hārītī.
Taking the words in the name in reverse order,1 we may say that the word “Goddess” represents the ninth consciousness. The word “Mother” represents the eighth consciousness, the level at which ignorance appears. The word “Children” represents the seventh and sixth consciousnesses. The word “Demon” represents the first five consciousnesses, those of sight, hearing, smell, taste, and touch. In the case of the teachings that pertain to transmigration, the pre-Lotus Sutra teachings, the Goddess Mother of Demon Children is an evil demon. But in the case of the teachings that pertain to the extinction of transmigration, the Lotus Sutra teachings, she acts as a benevolent demon. Hence we may say that the Goddess Mother of Demon Children and the ten demon daughters represent the mutual possession of the Ten Worlds and the hundred worlds and thousand factors, that is, the principle of three thousand realms in a single moment of life.
The deity known as Sambō Kōjin, or Kōjin of the Three Treasures, is a manifestation of the ten demon daughters. These three types of Kōjin are the God of Hunger and Thirst, the God of Greed and Desire, and the God of Blocks and Hindrances.
Now the practitioners of the Lotus Sutra, because they transform the three poisons of greed, anger, and foolishness into the three virtues of the Dharma body, wisdom, and emancipation, are p.185not to be identified with the god Sambō Kōjin. For persons who have no faith in the Lotus Sutra, Kōjin is what his name implies, a rough god who awakens demons. But when he is in the presence of practitioners of the Lotus Sutra, he acts as a guardian deity.

Point Four, on the passage “Excellent, excellent! If you can shield and guard those who accept and uphold the mere name of the Lotus Sutra, your merit will be immeasurable.”

The Record of the Orally Transmitted Teachings says: The “name of the Lotus Sutra” means the daimoku. “Those” of the passage refers to all the practitioners of the Lotus Sutra among the living beings of the country of Japan.
We may also say that, while the word “those” may refer either to men or women, here it is intended as praise for women in particular, and thus refers to women. The ten demon daughters shield and guard women in particular. It is like the case of the dragon king’s daughter who speaks of the role of saving women when she says, “I unfold the doctrines of the Great Vehicle / to rescue living beings from suffering” (chapter twelve, Devadatta). There is a similar case [in which the “person” refers to a woman in particular] in the “Medicine King” chapter that reads, “A person who can accept and uphold this sutra.”2

Point Five, on the passage “Kuntī, you and your attendants should shield and guard the teachers of the Law such as these!”

The Record of the Orally Transmitted Teachings says: Kuntī in her original form or state is the bodhisattva Manjushrī. The sutra passage is saying that, wherever the practitioners of the Lotus Sutra p.186may be, whether on land or sea, she will shield and guard them.
Nine evil and one good, as the expression has it—the passage makes clear that Kuntī is the one good daughter among the ten demon daughters. In terms of the ten evil acts that arise from earthly desires, Kuntī corresponds to the second of the ten, the act of stealing. This is because the daughters are counted in reverse order, so that Kuntī, the ninth daughter, corresponds to the second of the ten evil acts.

Point Six, concerning the five groups of supernatural spells pronounced in this chapter

The Record of the Orally Transmitted Teachings says: The five groups of supernatural spells represent our individual bodies [or Myoho-renge-kyo]. Myō is represented by the ten demon daughters, hō by the heavenly king Upholder of the Nation, ren by the heavenly king Increase and Growth, ge by the heavenly king Wide-Eyed, and kyō by the heavenly king Vaishravana. The five characters Myoho-renge-kyo thus correspond to the five groups of supernatural spells, and the five groups of supernatural spells are our individual bodies.
The spells of the ten demon daughters represent the single character myō and are made up of nineteen phrases. The sutra text says of them, “Though they [the enemies of the Law] climb upon our very heads, they will never trouble the teachers of the Law!” (chapter twenty-six).
The spells of Upholder of the Nation represent the single character hō and are made up of nine phrases. The sutra text says of them, “These dhāranīs, these supernatural spells, are pronounced by forty-two million Buddhas” (ibid.). The number four here stands for the four sufferings of birth, aging, sickness, and death; the number ten stands for the Ten Worlds; and the number two stands for the two conditions of delusion and enlightenment.3 Upholder of the Nation is a name indicative of the environment p.187in which living beings exist, and the word hō represents the Ten Worlds of living beings.
The spells of Increase and Growth represent the single character ren4 and are made up of thirteen phrases. The sutra text says of them, “These dhāranīs, these supernatural spells, are pronounced by Buddhas equal in number to the sands of the Ganges, and all of them respond with joy” (ibid.). The words “respond with joy” refer to the world or realm of Buddhahood.
The spells of Wide-Eyed represent the single character ge4 and are made up of forty-three phrases. The sutra text says of them, “They [these dhāranīs] will bring great benefit to living beings” (ibid.).
The spells of Vaishravana represent the single character kyō and are made up of six phrases. The sutra text says of them, “And I will also shield and guard those who uphold this sutra” (ibid.).
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Notes

1. Here the Japanese name Kishimojin is explained. Ki means demon, shi means children, mo means mother, and jin means goddess. The order of these elements is reversed in the explanation above.
2. The “Medicine King” chapter speaks of women who accept and uphold the Lotus Sutra, saying, “If there is a woman who hears this chapter on the Former Affairs of the Bodhisattva Medicine King and is able to accept and uphold it,” and “There is a woman who hears this sutra and carries out its practices as the sutra directs.” Therefore Nichiren identified the “person” in the quotation from the same chapter as a woman.
3. Here the number “forty-two” is represented by four, ten, and two, according to the Japanese way of reading.
4. Here ren (lotus) represents the effect of Buddhahood and ge (flower) represents the cause for great benefit or Buddhahood.

Back
p.183Chapter Twenty-six: Dhāranī
Six important points

Point One, concerning the word dhāranī [supernatural spells]

The Record of the Orally Transmitted Teachings says: Dhāranī here means Nam-myoho-renge-kyo. This is because dhāranī represents the secret words of the Buddhas. The five characters of the daimoku are the secret words of the secrets of the Buddhas of the three existences.
Now when Nichiren and his followers chant Nam-myoho-renge-kyo, they are widely propagating the dhāranī, for dhāranī is that which thwarts or rejects evil and upholds good.

Point Two, concerning the words anye and manye in the dhāranī spells of Bodhisattva Medicine King

The Record of the Orally Transmitted Teachings says: Anye means shi, “stopping” or “cessation.” Manye means kan, “seeing” or “meditation.” From these two words derive the two elements of concentration and insight (shikan). Accordingly, these spells are the spells of Bodhisattva Medicine King. Bodhisattva Medicine King is the original state or form of the Great Teacher T’ien-t’ai.
Anye represents the element of mind in us, and corresponds to “Wonderful” of the Wonderful Law. Manye represents the element p.184of body in us, and corresponds to the word “Law.” When we make these words “our bodies and minds being the Wonderful Law” our spell, we are affirming that one can attain Buddhahood in one’s present body or form.

Point Three, concerning the Goddess Mother of Demon Children

The Record of the Orally Transmitted Teachings says: The word “Demon” stands for the father, and the word “Children” stands for the ten demon daughters. The word “Mother” is Hārītī.
Taking the words in the name in reverse order,1 we may say that the word “Goddess” represents the ninth consciousness. The word “Mother” represents the eighth consciousness, the level at which ignorance appears. The word “Children” represents the seventh and sixth consciousnesses. The word “Demon” represents the first five consciousnesses, those of sight, hearing, smell, taste, and touch. In the case of the teachings that pertain to transmigration, the pre-Lotus Sutra teachings, the Goddess Mother of Demon Children is an evil demon. But in the case of the teachings that pertain to the extinction of transmigration, the Lotus Sutra teachings, she acts as a benevolent demon. Hence we may say that the Goddess Mother of Demon Children and the ten demon daughters represent the mutual possession of the Ten Worlds and the hundred worlds and thousand factors, that is, the principle of three thousand realms in a single moment of life.
The deity known as Sambō Kōjin, or Kōjin of the Three Treasures, is a manifestation of the ten demon daughters. These three types of Kōjin are the God of Hunger and Thirst, the God of Greed and Desire, and the God of Blocks and Hindrances.
Now the practitioners of the Lotus Sutra, because they transform the three poisons of greed, anger, and foolishness into the three virtues of the Dharma body, wisdom, and emancipation, are p.185not to be identified with the god Sambō Kōjin. For persons who have no faith in the Lotus Sutra, Kōjin is what his name implies, a rough god who awakens demons. But when he is in the presence of practitioners of the Lotus Sutra, he acts as a guardian deity.

Point Four, on the passage “Excellent, excellent! If you can shield and guard those who accept and uphold the mere name of the Lotus Sutra, your merit will be immeasurable.”

The Record of the Orally Transmitted Teachings says: The “name of the Lotus Sutra” means the daimoku. “Those” of the passage refers to all the practitioners of the Lotus Sutra among the living beings of the country of Japan.
We may also say that, while the word “those” may refer either to men or women, here it is intended as praise for women in particular, and thus refers to women. The ten demon daughters shield and guard women in particular. It is like the case of the dragon king’s daughter who speaks of the role of saving women when she says, “I unfold the doctrines of the Great Vehicle / to rescue living beings from suffering” (chapter twelve, Devadatta). There is a similar case [in which the “person” refers to a woman in particular] in the “Medicine King” chapter that reads, “A person who can accept and uphold this sutra.”2

Point Five, on the passage “Kuntī, you and your attendants should shield and guard the teachers of the Law such as these!”

The Record of the Orally Transmitted Teachings says: Kuntī in her original form or state is the bodhisattva Manjushrī. The sutra passage is saying that, wherever the practitioners of the Lotus Sutra p.186may be, whether on land or sea, she will shield and guard them.
Nine evil and one good, as the expression has it—the passage makes clear that Kuntī is the one good daughter among the ten demon daughters. In terms of the ten evil acts that arise from earthly desires, Kuntī corresponds to the second of the ten, the act of stealing. This is because the daughters are counted in reverse order, so that Kuntī, the ninth daughter, corresponds to the second of the ten evil acts.

Point Six, concerning the five groups of supernatural spells pronounced in this chapter

The Record of the Orally Transmitted Teachings says: The five groups of supernatural spells represent our individual bodies [or Myoho-renge-kyo]. Myō is represented by the ten demon daughters, hō by the heavenly king Upholder of the Nation, ren by the heavenly king Increase and Growth, ge by the heavenly king Wide-Eyed, and kyō by the heavenly king Vaishravana. The five characters Myoho-renge-kyo thus correspond to the five groups of supernatural spells, and the five groups of supernatural spells are our individual bodies.
The spells of the ten demon daughters represent the single character myō and are made up of nineteen phrases. The sutra text says of them, “Though they [the enemies of the Law] climb upon our very heads, they will never trouble the teachers of the Law!” (chapter twenty-six).
The spells of Upholder of the Nation represent the single character hō and are made up of nine phrases. The sutra text says of them, “These dhāranīs, these supernatural spells, are pronounced by forty-two million Buddhas” (ibid.). The number four here stands for the four sufferings of birth, aging, sickness, and death; the number ten stands for the Ten Worlds; and the number two stands for the two conditions of delusion and enlightenment.3 Upholder of the Nation is a name indicative of the environment p.187in which living beings exist, and the word hō represents the Ten Worlds of living beings.
The spells of Increase and Growth represent the single character ren4 and are made up of thirteen phrases. The sutra text says of them, “These dhāranīs, these supernatural spells, are pronounced by Buddhas equal in number to the sands of the Ganges, and all of them respond with joy” (ibid.). The words “respond with joy” refer to the world or realm of Buddhahood.
The spells of Wide-Eyed represent the single character ge4 and are made up of forty-three phrases. The sutra text says of them, “They [these dhāranīs] will bring great benefit to living beings” (ibid.).
The spells of Vaishravana represent the single character kyō and are made up of six phrases. The sutra text says of them, “And I will also shield and guard those who uphold this sutra” (ibid.).
Back to Top
Notes

1. Here the Japanese name Kishimojin is explained. Ki means demon, shi means children, mo means mother, and jin means goddess. The order of these elements is reversed in the explanation above.
2. The “Medicine King” chapter speaks of women who accept and uphold the Lotus Sutra, saying, “If there is a woman who hears this chapter on the Former Affairs of the Bodhisattva Medicine King and is able to accept and uphold it,” and “There is a woman who hears this sutra and carries out its practices as the sutra directs.” Therefore Nichiren identified the “person” in the quotation from the same chapter as a woman.
3. Here the number “forty-two” is represented by four, ten, and two, according to the Japanese way of reading.
4. Here ren (lotus) represents the effect of Buddhahood and ge (flower) represents the cause for great benefit or Buddhahood.

Back
p.183Chapter Twenty-six: Dhāranī
Six important points

Point One, concerning the word dhāranī [supernatural spells]

The Record of the Orally Transmitted Teachings says: Dhāranī here means Nam-myoho-renge-kyo. This is because dhāranī represents the secret words of the Buddhas. The five characters of the daimoku are the secret words of the secrets of the Buddhas of the three existences.
Now when Nichiren and his followers chant Nam-myoho-renge-kyo, they are widely propagating the dhāranī, for dhāranī is that which thwarts or rejects evil and upholds good.

Point Two, concerning the words anye and manye in the dhāranī spells of Bodhisattva Medicine King

The Record of the Orally Transmitted Teachings says: Anye means shi, “stopping” or “cessation.” Manye means kan, “seeing” or “meditation.” From these two words derive the two elements of concentration and insight (shikan). Accordingly, these spells are the spells of Bodhisattva Medicine King. Bodhisattva Medicine King is the original state or form of the Great Teacher T’ien-t’ai.
Anye represents the element of mind in us, and corresponds to “Wonderful” of the Wonderful Law. Manye represents the element p.184of body in us, and corresponds to the word “Law.” When we make these words “our bodies and minds being the Wonderful Law” our spell, we are affirming that one can attain Buddhahood in one’s present body or form.

Point Three, concerning the Goddess Mother of Demon Children

The Record of the Orally Transmitted Teachings says: The word “Demon” stands for the father, and the word “Children” stands for the ten demon daughters. The word “Mother” is Hārītī.
Taking the words in the name in reverse order,1 we may say that the word “Goddess” represents the ninth consciousness. The word “Mother” represents the eighth consciousness, the level at which ignorance appears. The word “Children” represents the seventh and sixth consciousnesses. The word “Demon” represents the first five consciousnesses, those of sight, hearing, smell, taste, and touch. In the case of the teachings that pertain to transmigration, the pre-Lotus Sutra teachings, the Goddess Mother of Demon Children is an evil demon. But in the case of the teachings that pertain to the extinction of transmigration, the Lotus Sutra teachings, she acts as a benevolent demon. Hence we may say that the Goddess Mother of Demon Children and the ten demon daughters represent the mutual possession of the Ten Worlds and the hundred worlds and thousand factors, that is, the principle of three thousand realms in a single moment of life.
The deity known as Sambō Kōjin, or Kōjin of the Three Treasures, is a manifestation of the ten demon daughters. These three types of Kōjin are the God of Hunger and Thirst, the God of Greed and Desire, and the God of Blocks and Hindrances.
Now the practitioners of the Lotus Sutra, because they transform the three poisons of greed, anger, and foolishness into the three virtues of the Dharma body, wisdom, and emancipation, are p.185not to be identified with the god Sambō Kōjin. For persons who have no faith in the Lotus Sutra, Kōjin is what his name implies, a rough god who awakens demons. But when he is in the presence of practitioners of the Lotus Sutra, he acts as a guardian deity.

Point Four, on the passage “Excellent, excellent! If you can shield and guard those who accept and uphold the mere name of the Lotus Sutra, your merit will be immeasurable.”

The Record of the Orally Transmitted Teachings says: The “name of the Lotus Sutra” means the daimoku. “Those” of the passage refers to all the practitioners of the Lotus Sutra among the living beings of the country of Japan.
We may also say that, while the word “those” may refer either to men or women, here it is intended as praise for women in particular, and thus refers to women. The ten demon daughters shield and guard women in particular. It is like the case of the dragon king’s daughter who speaks of the role of saving women when she says, “I unfold the doctrines of the Great Vehicle / to rescue living beings from suffering” (chapter twelve, Devadatta). There is a similar case [in which the “person” refers to a woman in particular] in the “Medicine King” chapter that reads, “A person who can accept and uphold this sutra.”2

Point Five, on the passage “Kuntī, you and your attendants should shield and guard the teachers of the Law such as these!”

The Record of the Orally Transmitted Teachings says: Kuntī in her original form or state is the bodhisattva Manjushrī. The sutra passage is saying that, wherever the practitioners of the Lotus Sutra p.186may be, whether on land or sea, she will shield and guard them.
Nine evil and one good, as the expression has it—the passage makes clear that Kuntī is the one good daughter among the ten demon daughters. In terms of the ten evil acts that arise from earthly desires, Kuntī corresponds to the second of the ten, the act of stealing. This is because the daughters are counted in reverse order, so that Kuntī, the ninth daughter, corresponds to the second of the ten evil acts.

Point Six, concerning the five groups of supernatural spells pronounced in this chapter

The Record of the Orally Transmitted Teachings says: The five groups of supernatural spells represent our individual bodies [or Myoho-renge-kyo]. Myō is represented by the ten demon daughters, hō by the heavenly king Upholder of the Nation, ren by the heavenly king Increase and Growth, ge by the heavenly king Wide-Eyed, and kyō by the heavenly king Vaishravana. The five characters Myoho-renge-kyo thus correspond to the five groups of supernatural spells, and the five groups of supernatural spells are our individual bodies.
The spells of the ten demon daughters represent the single character myō and are made up of nineteen phrases. The sutra text says of them, “Though they [the enemies of the Law] climb upon our very heads, they will never trouble the teachers of the Law!” (chapter twenty-six).
The spells of Upholder of the Nation represent the single character hō and are made up of nine phrases. The sutra text says of them, “These dhāranīs, these supernatural spells, are pronounced by forty-two million Buddhas” (ibid.). The number four here stands for the four sufferings of birth, aging, sickness, and death; the number ten stands for the Ten Worlds; and the number two stands for the two conditions of delusion and enlightenment.3 Upholder of the Nation is a name indicative of the environment p.187in which living beings exist, and the word hō represents the Ten Worlds of living beings.
The spells of Increase and Growth represent the single character ren4 and are made up of thirteen phrases. The sutra text says of them, “These dhāranīs, these supernatural spells, are pronounced by Buddhas equal in number to the sands of the Ganges, and all of them respond with joy” (ibid.). The words “respond with joy” refer to the world or realm of Buddhahood.
The spells of Wide-Eyed represent the single character ge4 and are made up of forty-three phrases. The sutra text says of them, “They [these dhāranīs] will bring great benefit to living beings” (ibid.).
The spells of Vaishravana represent the single character kyō and are made up of six phrases. The sutra text says of them, “And I will also shield and guard those who uphold this sutra” (ibid.).
Back to Top
Notes

1. Here the Japanese name Kishimojin is explained. Ki means demon, shi means children, mo means mother, and jin means goddess. The order of these elements is reversed in the explanation above.
2. The “Medicine King” chapter speaks of women who accept and uphold the Lotus Sutra, saying, “If there is a woman who hears this chapter on the Former Affairs of the Bodhisattva Medicine King and is able to accept and uphold it,” and “There is a woman who hears this sutra and carries out its practices as the sutra directs.” Therefore Nichiren identified the “person” in the quotation from the same chapter as a woman.
3. Here the number “forty-two” is represented by four, ten, and two, according to the Japanese way of reading.
4. Here ren (lotus) represents the effect of Buddhahood and ge (flower) represents the cause for great benefit or Buddhahood.

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