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a,48,1","age,2,1,1,2,3,4,4,1,7,1,8,8,9,1,10,1,12,4,37,1,38,7,44,1,45,2,40,11,6,2,42,5,43,5,50,2,52,1","aged,8,1","agencies,8,1","ages,1,2,12,2,40,4","agglomeration,38,1","aggregate,8,1,49,1","aggregates,4,1,8,13,12,2,38,4,6,1,49,4,52,1,51,2","aggressions,40,2","agitated,4,2,40,1","ago,1,2,8,3,12,1,45,1,43,1,50,1,52,2,51,1","agon,3,3,8,2,12,1,40,1","agonies,40,2","agonji,52,1","agree,43,1","agreed,7,1,43,1","agreement,7,2,42,1","ahead,7,1","aid,2,1,8,1,12,1","aides,40,1","ailments,40,1","aim,45,2","aimed,8,1","aimlessness,12,1","aims,40,1","air,8,1,12,1,40,1,49,1","aizen,42,1,51,10","aj,8,1","ajase,8,1","akin,52,1","akshobhya,46,1,40,1","albeit,3,3,7,1,10,1,46,1,40,2,42,4,49,3,52,3","alchemical,47,1,52,1","alcohol,12,1","alcoholic,49,1","alert,12,1","alertness,12,2","alight,40,1","aligned,3,1","alive,8,2,12,1,40,2,6,2,42,1","allocations,8,1","allotted,43,3","allow,40,1,43,1,49,1","allowed,8,1","allowing,4,1","allows,49,1","allude,52,1","alluded,12,1,42,1","alludes,4,1,12,1,44,1,50,1,52,1","allusion,49,1","allusions,12,1","almost,8,2,45,1,40,1,43,1,49,1,48,1,50,1,52,2","alms,40,7","alone,2,1,1,1,3,2,7,1,8,1,12,2,40,1,42,3,43,2,52,2","along,3,1,7,1,12,4,45,1,40,6,42,1,43,3,49,4,50,1,52,1,51,3","alongside,12,2,6,1,42,1","aloof,3,1","aloud,7,1,40,1","alphabet,51,2","already,1,2,3,3,4,1,7,1,8,3,12,2,38,2,46,2,40,11,42,3,43,8,49,1,50,1,52,1,51,3","altar,1,13,45,1,6,1,50,1,52,1,51,5","altars,42,2","alterations,51,1","altering,46,1","alternating,12,6","alternations,12,1","alternative,7,1,38,1,52,1","alternatively,43,1","although,2,2,3,3,4,1,8,9,12,3,38,1,44,1,45,1,46,1,40,1,42,5,43,1,49,1,52,2,51,4","altogether,12,1,43,1","altruistic,8,1,49,2","always,3,2,4,1,7,1,8,6,38,2,45,1,46,2,40,4,47,2,6,1,42,1,43,2,49,8,50,2,52,3,51,3","amarashiki,47,1","amassing,40,1","amatsu,45,1","ambitions,50,1","amenable,12,1","amends,1,1","amida,2,2,3,2,8,7,12,1,45,2,40,24,42,4,43,2","amit,8,2,46,1,40,3,42,1","amoghasiddhi,46,1","among,2,2,3,1,4,2,7,3,8,1,10,2,12,7,38,9,44,1,45,2,46,5,40,6,42,4,43,3,48,1,49,2,52,2","amongst,40,1","amorous,42,1,50,1,51,1","amorphous,49,1","amount,1,1,3,1,4,1,7,1,8,1,10,1,12,3,46,2,40,4,43,1,49,1,50,1,52,1,51,1","amounting,38,1","amounts,8,1,12,2,38,1,46,1,40,1,6,1,50,1,52,1","amply,40,1","amputation,12,1","amusement,8,1","analects,49,1","analogies,43,1","analogous,12,3,46,1","analogy,8,1,38,1","analysis,6,1,42,1,43,1","analytical,8,1","anan,7,1,8,3,43,2,48,1","anarchical,40,1","ancestors,12,1","ancestral,49,1","ancient,1,1,8,4,12,1,45,1,40,3,43,1,49,1,51,1","ancients,49,1","andturns,12,1","anew,40,1","angels,49,1","anger,8,4,40,2,43,4,49,2","angers,49,1","angkor,8,1","angle,49,1,52,1","angrily,40,1","angry,40,2,52,1","anguish,49,1","anguished,12,1","anima,12,1","animal,8,2,40,2,43,1,49,4","animality,8,2,40,4,43,2,49,5","animals,4,1,8,2,12,1,38,1,40,2,49,1","animate,8,1,6,4","animus,12,1,42,1","ankoku,40,1","annals,45,1,40,1","annihilate,40,1","annihilated,12,1,43,1","annihilation,8,1,40,2,52,1,51,1","annotations,40,1,43,2,49,2","announce,43,4","announced,45,2,43,1,50,1","announcing,50,1","annual,40,1","anointed,40,1","another,2,3,4,1,7,2,8,5,10,1,12,10,38,1,45,1,40,9,47,1,42,5,43,3,49,6,50,1,52,3,51,3","another”,8,1","anry,8,3,43,2,49,3,51,3","answer,1,7,3,23,4,6,7,1,12,1,45,1,40,2,6,3,42,13,43,22,49,1,50,3,52,1,51,1","answers,8,7,12,1,42,2,43,1,5,1,52,1","antagonist,40,1","anthropologists,8,1","anti,40,1","anticipated,12,1","antlers,8,1","antoku,42,2","ants,38,1,46,1,40,1","anybody,2,1,12,1,37,1,38,2,40,2,42,4,50,1,52,1,51,1","anyone,3,1,7,1,12,1,40,4,42,1,43,4,49,3,52,1","anything,3,1,4,1,7,1,8,2,12,3,38,4,40,1,42,1,43,1,49,1,52,2","anyway,40,1","anywhere,44,1,40,1","apart,2,1,3,1,4,2,8,4,10,2,12,5,37,1,38,1,45,1,40,4,42,3,43,2,49,2,50,2,52,1,51,1","apartments,42,1","ape,8,1","apes,49,1","apex,42,2,43,2","apparent,1,1,3,2,4,2,8,2,12,2,40,3,43,3,49,2","apparently,1,1,8,1,12,3,52,1","apparition,43,1","appear,2,1,4,1,7,1,8,2,37,1,45,1,40,6,42,1,43,12,49,2,51,2","appearance,2,1,1,1,3,3,4,3,7,2,8,8,10,2,12,5,37,1,38,1,40,3,6,1,43,6,49,6,51,3","appearances,3,3,8,1,12,3,38,1,40,2,49,1,51,1","appeared,3,1,8,2,43,5","appearing,46,1,40,3","appears,3,1,7,1,8,2,40,3,43,2,49,1,51,1","appetites,4,1","application,7,1,49,1","applied,1,1,3,1,8,1,12,1,42,1","applies,12,2,43,1,49,1,52,1","apply,2,1,3,2,7,2,12,1,6,1,42,1","applying,3,1,43,1","appointed,7,1,45,1","apportioned,40,1","appreciate,43,1","apprehend,3,1","apprehended,2,1,43,1","apprehension,8,1,40,1","approach,12,1,43,1,49,1","approaching,43,1","appropriate,3,1,42,1,43,1","approximation,8,1","april,45,1","apt,47,1","arakan,8,1","arayashiki,47,1","arbitrary,12,1,42,1","arbuda,38,1","archaic,49,1,52,2","arched,12,1","archenemy,40,1","archery,12,1","archetypal,8,1,38,1,40,1,47,1,12,1,49,2,52,2,51,2","archetype,8,1,50,1,52,1","archetypes,8,2,47,1,49,1,50,1,52,2,51,3","archipelago,45,1","architecture,49,1","arcs,40,1","arduous,49,1","areas,40,1","argued,3,1,42,1","argues,3,1,12,1","argument,1,1,3,4,8,1,45,2,46,1,12,1,42,1,51,1","arguments,3,1,8,1,12,2,42,1,43,2","arhant,40,3","arhants,7,3","arhat,8,1,40,4","arise,8,1,44,1,40,1,12,1","arises,3,1,4,3,8,1,51,1","arithmetic,52,1","arm,40,1,51,1","armed,40,4","armies,40,1","arms,45,1,40,1,49,1,51,1","army,8,1,40,3,42,1","around,2,1,8,1,40,7,47,1,12,2,42,1,43,1,49,4","arousal,12,1","aroused,42,1","arranged,40,1","arrangements,42,1","arrayed,40,1","arrested,45,3,52,1","arrival,3,1","arrive,3,1,7,1,8,5,12,3,49,1","arrived,3,1,8,1,40,1,12,4,42,2,43,3","arrives,12,1","arriving,3,1","arrogance,43,2","arrogant,7,1,50,1","arrow,7,1,12,2,51,1","arrows,40,2,12,1","arsonists,40,1","art,51,1","arteries,38,1,12,1","article,8,1","articulate,43,2","articulately,43,1","artisanally,52,1","artisans,40,1","artist,49,1","artists,49,1,52,1","arts,12,2","asankhya,8,1","ascend,40,1","ascended,8,1,12,1","ascending,7,1,12,2","ascends,4,1","ascent,8,1","ascertain,3,1","ascetic,12,1","asceticism,8,1","ascribed,12,1","asfor,3,1","ash,8,1","ashamed,43,1","ashes,12,3,42,1,43,1","ashi,8,1","ashoka,8,1","ashuku,46,2,40,3","ashura,8,4,12,1,43,2","ashuras,8,4,43,2,49,5","ashvaghosha,8,1","asia,8,2","aside,1,1,3,3,4,1,8,1,37,1,40,9,12,2,43,2","ask,2,1,1,1,3,1,7,1,10,1,37,1,43,1,49,1,50,2","asked,3,1,4,4,7,1,40,5,6,3,42,6,43,24,48,1,49,1,50,1,52,2","asking,12,1","asleep,46,1,12,1","asogi,12,3,51,1","aspect,2,4,1,2,3,5,4,6,7,10,8,18,38,2,44,2,46,1,47,1,12,15,43,4,5,1,49,3,51,2,52,4","aspects,1,1,3,1,8,2,12,1,43,1","aspiration,37,1,12,1","aspirations,12,1","aspire,38,1,40,1,12,1,43,1","aspiring,12,1","assembled,43,2","assemblies,2,1,8,1","assembly,3,10,8,2,45,1,40,6,43,8","assent,7,1","assert,40,2","asserts,8,1","assign,40,1","assigned,43,1","assignment,2,1,1,1,3,2,7,1,8,2,40,1,43,3","assignments,1,1","assimilate,40,1","assimilated,8,1,42,1,52,1","assist,47,1,42,1","assistance,43,1","associate,40,1","associated,8,1,12,1,42,1,52,1","associates,4,1,8,1","association,40,1","assume,43,1,51,1","assumed,12,1,43,1","assumes,51,1","assuming,44,1","assumption,49,1","assure,45,1","assured,40,1","astounding,51,1","astray,4,1,40,5","astrological,46,1","astrologically,40,1","astronomical,8,1,49,1,52,1","astronomy,40,1","atrocities,40,1","atsuhara,45,3","attach,3,1,40,2,12,1,51,1","attached,3,1,45,1,40,1,12,2,6,1,43,1,48,1,49,1,52,1","attaching,47,2","attachment,46,1,40,2,12,1","attachments,8,1,37,1,45,1,49,1","attack,7,1,45,1,40,3,42,3,43,1","attacked,45,1,42,1","attacking,40,1","attain,2,3,3,7,4,1,10,1,8,11,38,1,44,1,40,1,12,3,43,11,50,1,46,4","attainable,8,1","attained,1,2,4,1,3,15,7,1,8,3,38,1,40,6,12,9,42,1,43,7,50,1","attaining,3,1,44,1,12,1,43,2,49,1,51,1,52,1","attainment,1,2,3,6,8,4,38,1,12,4,43,6,49,1","attains,4,1,12,2,43,1","attempt,44,1,51,1","attempted,8,1","attempts,42,1","attendance,45,2,12,1,43,2","attendant,40,1","attended,8,1,40,1","attending,51,1","attention,1,1,7,1,8,2,45,1,40,1,49,1,50,1,46,1","attentively,37,1,38,1,40,1,43,1,50,1","attitude,8,1,42,1,52,1","attract,3,1","attractive,43,2","attractiveness,49,1","attributed,8,1,40,1","attributes,8,1,38,1,51,1","auditive,38,1","august,42,1","aura,40,1,51,1","auspices,42,1","auspicious,43,1","auspiciously,45,1","austere,12,1","austerities,8,3,44,2","author,8,1","authorities,7,1","authority,40,2","autumn,10,3,8,1,40,1,12,2","autumns,40,1","avail,12,1","availability,12,1","available,45,1,47,1","avant,5,1","avatamsaka,8,1","average,10,2","averse,51,1","avici,8,1","avoid,40,3,12,1,52,1","avoided,8,1","avowed,8,1","awa,45,3,42,2","await,40,1,12,1","awaited,12,1","awake,12,5,46,1","awakened,1,1,2,1,3,2,37,1,40,1,12,13,42,1,8,13,43,1,46,2","awakening,4,2,3,3,40,2,12,9,8,4,43,4,51,2","awakenings,12,1","awarded,8,1","aware,1,1,4,4,3,11,10,1,38,1,44,1,45,3,40,4,12,15,42,1,8,2,43,2,49,2,50,1,51,3,52,3","awareness,4,1,3,1,38,1,47,2,12,2,6,1,43,1,49,2,52,2,46,1","away,1,4,2,1,4,6,3,10,38,3,44,2,45,1,40,23,12,9,42,6,8,5,43,6,49,4,50,1,51,2,52,3,46,2","awe,2,1,7,1,37,1,44,1,6,1,42,1,43,1","awful,40,1","awfully,10,1","axiom,4,3,10,11,12,11,8,2,49,4,52,1","axioms,4,1,12,6,8,1","backbiting,43,1","backbone,38,1","backcloth,49,2","background,12,1,51,1","backs,3,1,7,1,40,3,12,2,42,1","backwards,40,1,43,1","backwoods,45,1","bad,2,1,4,1,7,1,40,8,12,5,42,1,8,2,49,3,46,1","bamboo,3,1,40,2,43,1","banal,49,1","band,40,1","bandied,12,1","bang,51,1","banished,45,1,40,2","barashakya,38,1","barbarians,40,1","bardo,52,1","barefaced,43,1","barely,1,1,42,1","barrier,49,1","barriers,12,1","base,45,1","based,3,2,45,1,47,1,12,3,42,1,8,7,49,1,50,1,43,2,52,5","basement,47,1","baser,8,1","bases,6,1","basic,47,1,12,4,8,2,49,3,51,1,43,1,52,2","basically,50,1","basis,10,1,12,3,8,1,49,1,50,1","bath,45,1","bathed,12,2,42,1","battle,12,1","bce,40,7,12,1,8,2,43,5","beam,46,1","beams,1,1","bear,3,1,7,1,45,2,12,2,8,1,51,1,46,1","bearded,51,1","beards,40,1","bearing,45,1,40,1,12,1,51,1","beasts,43,1","beat,8,1","beaten,42,1,51,1","beauty,50,1,51,2","became,1,1,2,1,3,3,38,1,45,4,40,6,12,4,6,2,42,13,8,9,49,1,51,1,43,13,46,3","because,1,3,2,4,4,7,3,31,7,4,9,1,10,1,37,2,38,8,44,4,40,17,12,38,42,7,8,5,48,2,49,5,51,6,43,21,52,3,46,4","become,1,2,2,1,4,21,3,8,7,2,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h,40,1","bradley,2,9,3,9,4,9,7,9,9,9,10,9,37,9,38,9,44,9,47,10,12,9,1,9,6,9,8,9,5,9,48,10,50,10,51,10,45,10,40,9,88,9,42,9,43,9,49,10,52,10,46,10","brahmadeva,42,1","brahmadevas,40,1","brahman,8,2,42,1","brahmanic,8,2,43,1,49,1","brahmanism,8,2,49,1","brahmans,40,1,43,1","brahmins,40,5","brain,42,1","brains,49,1,52,1","branches,4,3,38,4,12,1,40,1","brand,40,1","branded,40,1","brass,44,1","brat,43,1","brats,42,1","breadth,40,2","break,4,2,12,2,51,1,45,1,40,5","breaks,40,3","breast,4,1,46,1","breasts,8,1,46,3","breath,38,1,12,1","breathe,38,1","breeze,12,1","bridge,40,1","bridgelike,6,1","bridging,8,1","bridle,42,1","briefly,3,1","bright,12,1,8,1,40,1","brightens,43,1","brighter,52,1","brightest,38,1,12,1","brightness,12,1,40,1,43,1","brilliance,44,1,12,3","brilliant,52,1","bring,3,1,4,1,7,2,38,2,44,1,12,5,8,4,50,1,51,3,45,2,40,10,42,4,43,2,49,1,46,1","bringing,10,1,8,1,40,1,42,1,43,2","brings,12,9,8,2,40,1,43,4,49,3,52,1,46,1","broad,3,5,4,1,7,1,38,3,12,13,1,2,8,1,51,1,40,8,42,3,43,13,52,1","broadly,3,2,12,1,1,1,8,3,51,1,40,2,42,1,43,2","broke,42,1","broken,3,5,12,3,45,1,40,2,49,2,52,1","broom,40,1","brother,42,1","brothers,7,1,45,1,40,1","brought,2,1,3,1,38,6,12,3,8,6,40,7,42,6,43,6","brow,51,1","bruges,8,1","brushed,12,1","brushes,43,1","bubble,46,1","bubbles,4,3,43,1","bubbling,4,1","buckingham,49,1","bud,38,1","buddha,2,20,3,64,4,45,7,53,9,20,10,22,37,14,38,31,44,25,47,18,12,233,1,25,6,38,8,204,5,15,48,18,50,32,51,53,45,24,40,160,88,13,42,65,43,202,49,46,52,42,46,52","buddhahood,4,2,8,2,43,2,49,1","buddhas,2,10,3,3,4,11,7,14,37,1,38,6,44,4,12,41,1,4,6,2,8,11,5,1,50,1,51,3,59,8,86,8,45,2,40,14,42,18,43,29,49,4,52,2,46,17","buddhism,2,4,3,4,4,4,7,4,9,4,10,4,37,4,38,4,44,4,47,4,12,4,1,4,6,4,8,6,5,4,48,4,50,4,51,4,45,4,40,4,88,4,42,4,43,4,49,4,52,4,46,4","buddhist,47,1,8,17,51,2,45,1,40,2,43,1,49,6,52,7","buddhists,8,1","budding,38,2,12,1,8,1,50,1","budh,8,1","buds,12,1","buffeted,46,1","build,44,1,12,1,8,1,51,1,40,3,42,1,52,2","building,12,1,40,1,46,1","built,3,1,8,3,45,1,40,1,42,1,43,1,49,1","bukkai,49,1","bullies,40,1","bun,3,1,7,1,37,1,6,1,2,1,45,4,40,1,43,4","bunches,40,1","bundles,38,1","burden,40,1","burdened,47,1,45,1","burma,8,1","burn,40,1","burned,38,1,40,1,42,1","burning,3,1,4,1,44,1,40,1,49,1","burst,3,1,40,1","bursting,4,1","business,8,1,45,1","bussh,52,1","busy,12,1,42,1,49,1","butsu,44,1,6,1,8,6,5,2,40,2","butsudan,52,1","butter,43,1","butterfly,12,12","cajolery,49,1","cajoling,8,1","calamities,40,22,43,3","calamity,40,8","calibre,43,2","call,9,1,38,3,12,2,48,1,40,3,42,1,43,1,46,2","called,3,9,4,11,9,4,38,2,44,3,12,21,1,3,6,1,8,17,51,6,45,4,40,9,42,11,43,5,49,4,52,5,46,4","calligraphers,52,1","calligraphy,51,2,52,1","calls,8,1,40,1","calm,8,1,40,2","calmed,40,1","calmly,45,1","calyx,3,2,4,1,38,1,12,1,42,1","came,3,4,4,2,10,1,37,1,38,1,12,17,1,2,2,1,8,6,51,1,45,1,40,5,42,8,43,12,52,1","candle,4,1","canine,8,1","cannot,3,6,4,6,7,4,38,5,44,2,12,17,1,2,8,2,50,1,51,3,40,5,43,7,49,2,52,5,46,2","canon,48,1,43,2,52,1,46,1","canons,8,1,43,1","canopy,43,1","capabilities,10,1,38,2,12,1,52,1","capable,38,1,44,2,12,2,6,1,8,1,40,1,49,1,52,1,46,1","capacities,10,2,12,1,1,1,43,1,52,2","capacity,6,1,40,2,46,1","capital,47,1,12,1,8,2,40,3,42,2","captured,42,1","cardinal,8,1","care,4,1,7,1,38,1,12,1,45,1,40,2,43,1","carefree,45,1","careful,40,2","carefully,3,1,4,1,12,1,2,1,40,2,43,1,46,1","cares,40,1","caring,42,1","carpet,12,1","carried,38,1,12,2,50,1,40,1,42,2","carries,3,1,12,3,8,4,40,2","carroll,51,1","carry,7,3,47,1,12,1,8,4,40,6,42,1,49,3","carrying,7,2,38,1,42,2,49,1","cart,3,1,8,1","carve,12,1","carved,43,2","case,3,1,4,1,7,1,12,2,8,2,51,2,45,1,42,3,52,1","cases,8,1,50,1","cast,3,5,38,1,12,1,1,1,40,1,42,1,43,1","caste,8,1,40,1","castigations,12,1","casting,4,1","castration,12,1","cat,40,1,42,2,49,1","catalogues,45,1","catastrophes,40,2","categories,3,2,4,1,12,13,8,2,40,1,43,2,49,1","categorized,49,1","category,8,2,40,1,42,1,49,1","caterpillars,45,1","caught,12,1,45,1,40,2,42,1","causal,43,6","causation,3,1,38,1","cause,3,19,4,2,7,4,9,1,10,2,38,9,44,1,47,1,12,14,6,9,2,1,8,15,48,1,50,2,51,3,40,8,42,1,43,10,49,3,52,3,46,6","caused,38,1,40,8,49,1","causes,3,2,38,12,12,7,6,1,8,5,5,1,50,7,40,4,88,1,43,4,49,2","causing,8,1,40,2,43,1","cautioning,12,1","cavern,4,1","cavernous,4,1","caves,49,1","cavities,38,1,12,1","ce,8,15,45,2,40,11,42,27,43,1,52,1","cease,12,3,2,1","ceased,12,2,43,1","ceaselessly,12,1","ceases,51,1","ceasing,12,2,51,1","celestial,40,1","censure,40,1","center,12,1,8,1","central,3,1,12,1,8,2,51,1,40,3,52,1","centre,12,2,8,2,51,1,49,1,46,1","centred,42,1","centres,49,1","centuries,49,1","century,12,1,8,2,48,1,50,1,49,1,52,3,46,1","ceramics,8,1","ceremonial,51,1","ceremonies,40,3,42,1","ceremoniously,12,1","ceremony,7,4,12,1,1,4,6,1,8,3,50,1,51,3,40,1,42,6","certain,7,1,8,2,40,1,42,2,49,2","certainly,3,1,7,2,12,2,50,1,42,1,43,3,52,1","cerulean,38,1,12,1","cessation,52,1","chain,38,12,44,1,12,2,8,1,5,1,50,7,88,1","challenged,45,1","chancellor,42,1","chang,40,2","change,3,1,12,6,8,2,50,1,51,2,45,1,40,2,49,1","changes,4,1,12,7,40,1,43,1","changing,3,1,8,1,49,2,52,1","chant,7,2,8,2,49,1","chanted,7,1,1,2,51,1","chanting,8,1,40,1","chao,40,1","chapter,3,31,4,5,7,15,9,5,10,5,37,5,38,10,44,5,12,13,1,20,6,9,2,9,8,35,5,15,50,9,51,7,40,11,42,10,43,58,49,6","chapter1,9,4","chapter10,37,4","chapter11,38,4","chapter12,40,4","chapter13,42,4","chapter14,44,4","chapter15,43,4","chapter2,4,4","chapter3,3,4","chapter4,12,4","chapter5,1,4","chapter6,7,4","chapter7,6,4","chapter8,2,4","chapter9,10,4","chapters,3,3,1,3,8,3,51,1,43,18,49,1,52,3","character,8,2,45,1,52,1","characterised,8,1","characteristic,3,2,8,1,40,1","characteristics,4,1,12,10,40,1","characterize,12,2","characters,3,1","chariot,38,1,12,1","charioteering,12,1","charity,40,3","charlatans,38,1","chase,40,1","chasm,43,1","chastely,43,1","chemistry,52,2","chi,8,1,51,2,42,4,43,2","chiba,45,1","chigi,8,1","chignon,3,1","chik,42,1","chikush,49,1","child,12,1,8,1,45,1,40,2,42,3,43,2","childhood,8,1,49,1","children,3,1,7,1,12,5,45,1,40,1,42,1,43,3,49,1","china,38,2,12,1,1,1,8,8,45,1,40,7,42,11,43,12,49,1,52,3","chinese,9,2,47,1,8,17,48,2,45,1,40,6,42,4,43,1,49,2,52,4","chintamani,8,1","chish,1,2,40,1,42,16","chisho,8,2","choice,8,1,40,11,49,1","choices,49,1,52,1","choking,40,1","choose,4,1,12,2,49,1","chooses,46,1","choosing,12,1,8,1","chose,43,1","chosen,40,1","christ,52,1","christie,48,1","christmas,49,1","chronicles,12,1","chu,40,1","cigarette,49,1","circle,38,3,12,1,8,1,50,1,42,1,43,1","circles,8,2,50,2,40,2","circuit,52,1","circular,8,1,52,1","circularized,42,1","circulating,2,1","circumscribed,49,1","circumstance,44,1,8,3,49,1,46,1","circumstances,3,6,4,1,7,2,9,2,38,16,12,20,1,1,8,11,5,1,50,2,40,7,43,5,49,5,46,1","citadel,52,1,46,3","cited,43,1","cites,43,1","cities,40,3","citizens,43,1","city,3,3,8,1,40,1","civil,40,1,49,1","claim,7,1,38,1,12,1,52,1","claims,8,1","clam,40,1","clan,42,3","clarifies,8,1","clarify,52,1","clarity,4,1,12,1,8,1,50,1,40,1,49,1","clash,40,1","class,40,1,49,1","classes,40,1,49,1","classic,48,1","classical,9,2,8,3,48,1","classics,8,1","classification,8,2","classifications,38,1,12,2,8,2,40,1","classified,49,1","classify,12,1","clawed,8,1","clean,45,2,49,1","cleaned,4,2","cleaning,4,1","clear,4,1,7,1,10,1,44,1,3,13,12,4,1,5,8,3,51,2,45,4,40,6,42,2,43,14,49,2,52,5,46,3","clearance,1,1","cleared,4,1,3,3,12,3,8,2,46,1","clearer,12,1,49,2","clearing,3,5,12,1,1,1,8,1,50,1,45,1","clearly,4,1,38,4,44,1,3,2,12,11,6,2,2,2,8,9,51,1,40,7,42,3,43,9,49,3,52,1","clears,43,1","climbing,4,1","clod,51,1","close,38,1,1,1,50,1,51,1,40,4,42,1,43,5,49,1,46,1","closed,37,1","closely,40,1,42,1","closer,4,1,43,1,49,1,52,3","clothes,3,1,40,1","cloud,43,2","cloudbursts,40,1","clouded,12,1","cloudless,12,2","clouds,4,2,12,1,8,1,40,1,42,1,49,1,46,1","club,8,1","clumsy,51,1","clung,43,1","cluster,43,1,46,2","clustering,52,1","co,52,1","coarse,4,2,46,1","coarseness,38,1,40,1","coeur,52,1","cogitation,4,1","cogitations,12,1","cognition,4,11,38,1,47,32,12,1,8,3,50,3,51,4,43,2,52,1","cognitions,47,3,8,1,50,1,51,1","cognitive,47,1","cognizance,8,1","coherent,38,1,12,1,49,1","coils,40,1","coin,44,1","coincided,42,1","coins,37,1","cold,4,1,38,1,12,2,50,1,49,1,46,2","collaboration,43,1","collapse,8,1,40,2,43,1","collated,12,1,40,1,42,1","collating,12,3","collation,12,4,8,1,5,1,45,1,49,1,52,1","colleagues,3,2","collect,10,1","collected,10,1,42,1","collection,51,1,45,1,46,1","collective,50,1,51,2","colors,10,1","colour,38,1,44,1,47,1,6,5,8,1,51,1,49,5,52,1","coloured,51,2,43,1","colourfulness,12,1","colours,38,1,6,5,49,1","comas,47,1","combed,12,1,8,1","combination,4,1,38,2,42,1,49,2,52,1","combinations,8,1","combined,10,1,12,2,43,1,49,1,52,1","combining,10,1","come,4,5,7,3,10,3,37,3,38,7,44,1,3,7,12,10,1,4,2,3,8,5,48,1,50,3,51,3,45,4,40,38,42,5,43,21,49,8,52,1,46,5","comes,4,2,37,1,38,4,44,1,3,6,12,9,1,1,8,5,50,1,51,2,40,6,42,6,43,7,49,2,52,2,46,1","comets,40,1,43,1","coming,4,1,38,3,3,2,12,8,1,1,8,2,51,4,45,1,40,3,43,4,52,2,46,1","command,40,2,42,1,43,1","commanded,40,1,42,2","commander,12,1","commended,7,1","comment,44,1","commentaries,3,1,12,2,8,2,40,1,42,1","commentary,8,1,40,1,42,4,43,1","commented,42,1,43,1","commission,43,1","commit,8,2,43,1","commitment,8,1","commits,40,2,46,1","committed,8,2,40,6,43,3","committing,12,1,40,3","common,7,2,10,1,38,1,3,7,12,10,6,1,8,5,48,1,40,4,42,5,43,5","commoner,42,1","commoners,43,1","commonplace,40,1","communicate,49,1","communicates,7,1","community,4,1,40,11,42,1","companions,43,1","company,43,1","comparability,52,1","comparable,38,3,12,5,8,1,42,1,43,1,49,1","comparative,12,1","compare,43,2","compared,4,1,38,1,3,1,12,2,42,2,52,1","comparing,42,1","comparison,4,1,3,1,12,3,51,1,42,1,43,1,52,1","comparisons,38,1,12,4","compass,2,1","compassion,47,1,12,1,1,1,8,2,51,1,45,1,40,3,49,1,46,1","compassionate,8,1,40,1","compatible,12,1","compel,42,1","compelled,49,1","compelling,38,1,12,1,2,1","compendium,12,1","competent,8,1","compiled,8,2,40,1","compiling,8,1","complaint,40,2","complementary,8,1,52,1","complete,3,1,40,3,43,6,52,1","completed,38,3,3,1,12,1,8,1,50,1,45,1","completely,4,4,7,1,38,2,47,1,3,2,12,7,8,1,45,1,51,1,40,3,42,1,43,4,49,2,52,6","completeness,8,1,52,1","completion,51,1,43,1","complex,49,1","complexes,50,1,49,2","complexions,49,1","compliantly,43,1","complicated,47,1,8,1","complimentary,40,1","comply,4,1,1,1,8,1,40,1,43,1","components,12,1,8,1","compose,45,1","composed,37,1,38,1,3,1,8,1","composers,49,1,52,1","composition,10,1,12,1,8,1,42,1","comprehend,12,1,40,1,43,1,49,1,46,1","comprehensive,12,1","comprise,8,1,40,3,43,2,46,1","comprised,38,1,42,1,46,2","comprises,1,1,43,3,52,1","compulsion,8,1","conceal,43,1","concealed,3,1","concealing,1,1","conceit,40,1,42,1","conceivable,47,1,8,1","conceive,12,1","conceived,8,2","concentrate,40,2","concentrated,40,1","concentration,37,1","concept,4,1,9,1,38,1,47,1,3,2,12,5,6,1,8,20,48,1,50,1,51,3,40,2,42,2,43,3,49,10,52,7,46,1","conception,38,3,12,2,8,2,50,1,49,1,52,1","concepts,47,1,3,1,12,5,8,3,51,1,40,1,42,1,43,1,52,1","concern,4,1,7,3,3,2,1,1,45,1,51,1,40,2,43,4,52,1","concerned,7,1,38,2,12,1,8,4,51,1,40,1,43,1,49,1,52,1","concerning,7,1,10,1,44,1,12,2,1,1,6,1,8,9,5,3,45,1,51,2,40,1,42,3,43,7,49,5,52,1,46,1","concerns,10,1,37,1,12,1,50,1,43,1","conclusion,8,1,42,1","conclusive,3,1","conclusively,3,1,8,1","concomitance,8,2","concomitancies,49,1","concrete,7,1,6,1,8,1","concurrence,52,1","condemn,44,1","condemned,40,1,49,1","condensed,12,1","condition,4,1,8,1,45,1,49,1","conditioned,4,1,8,1","conditions,4,1,8,3,40,1,49,1,52,1","conduct,12,4,8,2,51,1,40,1","conducted,12,1,51,1","confer,43,2","conferred,12,1,42,1,43,2","confession,3,1","configuration,7,1,3,1,8,1,52,1","configurations,37,1","confine,49,1","confinement,49,1","confines,8,2,43,1","confirm,48,1","confirmed,40,1","confiscated,40,1","conflagration,12,1","conflagrations,40,2","conflicting,42,1,43,1","conform,12,1,43,1","conformists,40,1","conformity,12,7","conforms,42,1","confound,6,1","confront,42,1,49,1","confrontation,4,1,3,1","confronted,3,1,45,1,43,2,49,1,52,1","confucian,12,2,42,1,43,1","confucianist,12,1","confucianists,42,1,43,1","confucius,49,1","confuse,40,1","confused,12,4,40,3","confusion,4,1,12,2,40,2","confusions,49,1","congealed,51,1","conjointly,3,1","conjunctions,52,1","connected,12,1","connection,12,1,6,2,51,1,49,1,52,1","connotation,8,2,49,1","conscience,43,1","conscientiously,1,1","conscious,4,1,47,3,8,1,50,1,52,1","consciously,12,1,40,1","consciousness,38,5,47,1,12,3,8,2,50,1,49,1,52,3","consecrate,9,4,47,1,3,2,8,12,50,3","consecrate”,8,3","consecrating,47,1,51,1","consecration,7,1,9,2,37,1,3,3,12,1,2,2,8,4,50,1,51,2,43,1","consecutive,12,2","consequence,8,1","consequences,40,1","consequent,4,1","consequential,43,1","consequently,4,3,10,1,3,1,12,1,2,1,8,1,40,2,43,1","consider,12,1,2,1,43,1,46,1","considerably,42,1","consideration,38,1,12,1,2,1,8,1,50,1,51,2,40,2,42,1,43,3,49,1","considerations,46,1","considered,12,2,8,2,51,1,40,1,42,4","considering,8,1","consist,7,1,38,1,51,1,49,1,52,1","consisted,12,1,40,1,42,1","consistency,7,1,49,2","consistent,38,1","consistently,3,1","consisting,8,1","consists,38,1,47,1,3,2,12,4,8,2,40,2,42,2,52,2,46,1","consort,40,2","constant,9,1,12,2,8,1,42,1","constantly,47,1,45,1","constellations,12,1,40,4","consternation,43,1","constituents,12,2,52,1","constitute,47,1,6,1,45,1,51,1,40,2,52,2","constitutes,8,1,40,1,52,1","constricted,2,2","construct,46,1","construed,52,1","consumed,4,1,40,1","consummation,40,1","contact,38,3,47,1,12,4,8,1,50,1,40,2","contagious,40,3","contain,51,1","contained,7,1,9,1,4,5,3,1,12,2,8,5,5,1,40,1,43,1,49,2,52,4","containing,7,1,44,1,4,7,3,3,12,4,1,3,6,1,2,1,8,28,50,2,51,2,43,22,49,5,52,5","contains,38,1,4,1,3,2,12,1,8,3,51,1,43,3,49,1,52,4","contamination,43,1","contemplate,38,1,44,4,4,1,12,1,8,1,43,2","contemplated,38,1,3,1","contemplating,44,1,3,1,12,1,8,7,5,1,45,1,40,2,42,2,43,5,49,2,52,1","contemplation,4,3,12,4,2,3,8,5,40,5,42,5,43,5","contemplations,4,1","contemplative,42,1","contemporaneously,3,1","contempt,1,1,40,1,42,1,43,1","content,44,1,12,2,8,2,48,1,51,2,42,1,43,1,52,2","contented,42,1","contents,7,1,9,1,10,1,37,1,44,1,47,1,38,1,4,1,3,1,12,3,1,1,6,1,2,1,8,2,5,4,48,1,50,1,45,1,51,3,40,1,88,5,42,1,43,1,49,1,52,2,46,1","context,8,2,45,1,49,1,46,1","continent,40,1,52,1","continents,51,1,40,1","continual,8,3,40,1,49,1","continually,12,1,8,1,40,1,49,1,52,1","continue,4,1,8,1,40,2,49,1","continues,7,1,3,6,12,3,1,1,40,6,43,19","continuing,43,2","continuity,38,1,4,1,12,1,51,3,52,1","continuous,51,1,49,1","continuously,49,1","contracted,8,1","contradict,3,1,12,1,40,1,43,2","contradicted,12,1","contradicting,42,1","contradiction,3,1,12,1","contradictory,43,2","contradicts,43,1","contrary,4,1,1,1,8,1,40,1,46,1","contrast,4,1,3,1,12,1,8,3,45,1,51,1,43,1,49,1,52,1","contrasted,12,1","contrasting,49,1","contravened,43,1","contributes,49,1","contribution,40,1","contrive,43,1","control,12,3,40,1,49,1","controlled,40,1","controller,47,1","convenient,48,1","conventional,49,1","conventionalized,52,1","convents,8,1","conversation,40,1","conversion,3,1,12,18,1,2,45,1,43,1,49,1","convert,3,1,12,2,8,1","converted,3,9,12,1,1,2,8,4,45,2,40,1,43,11,49,3","converting,7,2,12,2,6,1,43,2","convey,8,1","conveyance,8,1","convinced,48,1","cool,46,1","coordinated,2,1","coordination,49,1","copies,52,1","copy,43,1","copying,40,1","coral,8,1","corner,40,3,52,1","corners,8,1,51,1,40,1","corona,40,1","corpses,38,1","correct,44,1,3,3,12,5,1,7,8,5,5,1,45,7,40,53,42,3,43,34,49,1","correctly,3,2,8,4,40,1,42,1,43,8,46,1","correlate,51,1","correlated,12,1","correspond,47,1,3,2,12,1,2,1,8,1,40,1,42,1,52,2","corresponded,1,1","correspondence,12,1,49,1","corresponding,7,5,10,2,4,2,12,4,8,4,51,1,42,3,49,1,52,1","correspondingly,3,1","corresponds,12,3,8,2,40,1,49,1,52,1","corridor,52,2","corridors,52,1","cosmic,51,1","cost,46,1","cottage,45,1","couch,42,1","could,7,8,10,2,37,1,44,1,47,2,38,2,4,6,3,7,12,13,1,3,2,1,8,8,50,1,45,4,51,5,40,9,42,9,43,9,49,3,52,9,46,1","council,8,2,48,1","councilors,40,1","count,7,1,42,1,43,1","counted,51,1,40,1,43,1","countenance,43,1","countenances,2,1","counteractive,40,1","counterfeit,4,1","counterpart,48,1","counties,40,2,42,6","counting,40,1,52,1","countless,7,1,44,2,3,1,1,1,2,1,8,3,51,1,40,9,43,6","countries,8,1,40,4,43,1","country,38,1,4,1,12,1,45,2,40,5,42,2,43,3","country”,40,2","countryside,52,1","counts,44,1","county,40,1,42,4","course,10,1,4,1,3,1,8,2,50,2,51,1,40,5,42,2,43,1,49,1,46,2","courses,40,2","court,8,3,45,2,40,2,42,2,43,2,52,1","courteously,7,1","courtesies,40,1","courtyards,40,1","cousin,8,1","cousins,8,1","cover,44,1,12,1,52,1","covered,4,1,8,1,45,1,40,2,43,2","covering,43,1","covers,12,1,8,2","covet,49,1","coveted,8,1","covetousness,8,1,40,1","cowardly,3,1","cracks,40,1","crammed,12,1","cramped,40,1","craves,49,1","crawl,49,1,52,1","crawling,8,1","cream,43,1","create,47,1,12,2,49,1","created,50,1","creates,12,1,51,1","creating,4,1,40,1,42,1","creative,49,1","creator,8,1","creatures,38,1,49,1,52,1","credible,43,1","creeper,40,1","crescent,8,1","crickets,38,1,46,1","crime,40,1","crimes,40,1","criminals,40,1","criteria,45,1","critical,40,1","criticised,8,1","criticism,3,1,43,2","criticized,7,1,8,1","criticizes,43,1","crock,50,1","crook,12,1","crookedness,40,1","crops,40,1","cross,40,1,42,2","crossed,40,1,42,1","crosses,50,1","crossing,42,1","crossroad,40,1","crowd,43,1","crown,42,1,43,1","crowns,12,1","crucial,3,1,43,2","crude,4,1,40,1","crumble,40,1","crunch,51,1","cry,7,2","crying,7,1","crystalline,45,1","culminated,12,1,42,1","culminating,43,2","culmination,3,1,12,2","culprits,12,1","cultivate,3,2,12,3,40,1","cultivating,12,1,8,1,45,1,3,1","cultivation,4,2,12,2,1,1,8,1,40,2,3,2","cults,44,1,8,1","cultural,50,1","culture,50,1","cultures,49,1","cup,8,2","cups,8,1","curative,40,1","curbing,40,1","curds,43,1","cure,12,1,1,1,43,2,49,1","cured,43,1,46,1","cures,3,1","curry,40,1","curse,40,1","cursed,42,1","cushion,40,1","cut,38,1,12,6,6,2,2,1,8,1,40,3,3,3,42,1,43,4","cuts,40,1","cutting,4,1,12,2,2,1,8,1,40,2","cycle,10,1,4,1,12,1,1,1,2,2,8,1,45,1,51,1","cycles,44,2,47,1,12,3,1,1,2,3,8,1,40,2,42,2","cynicism,43,1","da,8,1,42,2","dace,45,1","dai,1,1,8,3,5,2,45,1,40,1","daiba,40,1","daibadatta,4,1,8,8,40,1","daichid,8,1","daid,42,1","daij,8,1,49,1","daiji,43,1","daily,51,3,49,1","daimoku,8,2,48,1,50,1,51,1,52,1","dainichi,7,1,4,1,2,1,8,1,51,3,42,22,43,6,46,1","dairokuten,8,1","dais,43,1","daisetz,8,1","daish,47,6,38,1,12,1,8,60,5,1,48,6,50,6,45,34,51,19,40,1,88,1,49,16,52,38,46,2","daishi,8,4","daishonin,7,9,9,9,10,9,37,9,44,9,47,9,38,9,4,9,12,9,1,9,6,9,2,9,8,9,5,8,48,9,50,9,45,9,51,9,40,9,3,9,88,8,42,9,43,9,49,9,52,9,46,9","daits,8,5,43,7","daitsu,3,1","dales,12,1","damnation,7,1","dangers,40,2","danna,2,3","dao,40,2","darani,8,1","dare,12,1,40,2","dared,45,1,43,1","dark,4,1,40,2,52,1","darken,38,2,6,1,49,1,52,1","darker,52,1","darkest,52,1","darkness,38,2,4,1,12,4,1,1,51,1","daruma,12,1","dashi,8,2","date,8,1,3,1","daughter,8,3,3,2,43,1,46,3","daughters,7,1,12,1,49,1","dawn,52,1,46,1","day,7,2,9,1,10,1,37,1,44,1,38,1,12,5,1,2,6,2,2,2,8,7,45,11,51,1,40,6,3,6,42,13,43,5,49,1,52,2,46,1","daylight,12,2","days,38,2,12,1,8,2,42,3,43,2,52,1","dazzled,52,1","dead,10,1,38,3,6,1,2,1,8,1,40,2,42,2,43,1,52,1","deadlock,10,1","deadly,40,1,46,2","deafening,40,1","deal,12,1,40,1,43,1,49,1,52,1","dealing,12,1","dealings,42,1","deals,12,3,2,1,40,1,3,1,42,1,49,1","dealt,4,1,3,1","death,7,1,47,1,38,3,4,4,12,4,6,3,2,2,8,4,50,1,45,1,51,6,40,9,42,2,49,2,52,4,46,1","deaths,47,1,12,3,1,1,2,2,50,1,51,2,40,2,46,1","debate,45,2,42,1,52,1","debut,42,1","decadent,40,1","decapitated,52,1","decay,40,1,43,1","deceit,43,2","deceiving,40,1","deception,7,1","decide,44,1,12,3,40,2","decided,7,1,4,1,12,2,45,1,40,1,42,6","decidedly,10,1,44,1,4,1,12,2,45,1,3,2,42,2,43,1,49,1,46,1","deciding,1,1,8,1","decision,7,1,40,2,49,1","decisions,47,1,8,1,46,1","decisively,3,1","declaim,40,1","declared,49,1","decline,12,1,40,4,43,1","decompose,12,1","decor,60,8","decorated,8,1,42,1","decree,1,1","dedicate,7,1,9,1,8,1,40,2","dedicated,9,1,40,3","dedication,47,1","deed,8,1,52,1","deeds,44,1,8,1,3,1","deep,44,3,47,1,38,1,12,2,1,2,2,1,8,3,50,2,45,1,51,3,40,5,42,1,43,1,49,1,52,2","deeper,2,2,8,1,50,1,49,1,52,1","deepest,47,2,2,1,8,2,3,2","deeply,10,1,47,1,40,3,43,2,46,1","deer,8,1,40,1","defaming,40,1","default,3,1","defeat,42,1","defeated,45,1,40,1,42,3","defecation,49,1","defect,52,1","defects,8,1,40,1,52,1","defend,8,1,40,1,49,1","defended,40,1","defending,40,1","defends,40,1","deficiency,12,2","defiled,3,1","defilement,12,1,3,3","defilements,43,1","define,51,1,49,2,52,1","defined,7,1,38,1,12,1,8,8,50,1,45,2,40,1,3,1,49,3","defines,47,1,8,3,48,1,52,1","defining,1,1","definite,8,1","definitely,12,1,40,1","definition,47,1,12,1,8,5,52,2","definitions,8,1,49,1,52,4","definitive,12,2","defy,40,1","degenerate,40,2,43,1","degraded,42,1","degree,12,1,40,5","degrees,12,1,40,2,3,3,42,1","deities,40,1,42,1","deity,40,2","delegation,45,1","delhi,52,1","deliberate,38,1","deliberated,7,1,38,1,4,3,8,1,40,1,43,1","deliberately,40,1","delicate,49,1,46,2","delicious,8,1,43,1","delight,4,2","delighted,43,1","delights,8,1,49,2","delineate,49,1","delineated,52,1","deliverance,3,1","delivers,1,1","deluded,7,1,12,2,40,1,42,1","deluding,40,1","delusion,12,5,8,1,40,1,3,9,43,2,49,1","delusions,38,1,12,6,8,4,51,1,3,5,43,2,49,5,52,1","delusive,8,1","demanding,45,1","demise,48,1,45,1,51,1,43,2,49,1","demolish,43,1","demolished,42,1,43,1","demolishing,42,2","demon,4,1,8,2,45,1,40,1,43,1,49,1","demoniacal,40,1","demonic,12,1,40,2","demons,7,1,8,3,51,1,40,15,43,1,49,2,46,1","demonstrate,3,1","demonstrated,8,1,3,1","demonstrating,42,1,43,1","demonstration,8,1,43,1","den,51,1","dengy,7,1,4,1,1,1,6,1,2,3,8,4,40,1,3,9,42,7,43,9","denies,38,1","denigrate,7,1,40,1","denigrating,40,1","denizen,8,1","denizens,40,1,49,3","denotes,38,1","density,49,1","deny,10,1,40,1","denying,38,1,8,2","depart,40,4","departed,40,2,43,1","depend,6,1,8,1,40,3,43,2,49,1","dependencies,43,13","dependent,7,4,44,3,47,1,38,1,12,5,8,5,51,1,3,2,43,3,49,1,52,2","depends,47,5,45,1,51,1,49,1","depict,49,1","depicted,38,1,8,2,51,1,42,1,49,1","depicting,49,1","depicts,12,1","deplores,40,1","depressed,51,1","depth,12,1,8,2,50,1,40,3,43,1,49,1,52,3,46,1","depths,7,1,4,1,50,1,51,1,40,2,42,1,49,1","derelicts,49,1","derisively,42,1","derivative,8,2","derive,8,1,43,1","derived,12,3,8,1","descend,1,1","descended,8,1","descent,12,1","describe,12,1,51,1,40,1,49,1","described,12,1,8,3,51,1,40,1,49,3,52,3,46,1","describes,8,2,50,1,43,1,52,1","description,12,1,40,1,49,1","descriptions,49,1","desecrated,40,1","deserve,4,1,40,1","deserved,4,1","designated,4,2,12,1,3,2,46,1","designations,12,1","desire,7,1,38,3,4,1,12,1,1,1,8,6,51,4,40,4,3,2,42,2,49,2,52,2,46,1","desires,7,1,4,1,12,3,2,1,50,2,3,3,49,1,52,3,46,1","desist,43,1","desistance,44,1,38,4,4,1,12,8,6,2,2,1,8,3,40,5,3,3,42,2,43,7,49,2","despair,40,1","desperately,12,1","despises,40,1","destination,12,1,49,1","destinations,49,1,46,1","destined,43,2","destinies,8,1","destiny,12,1,2,1,8,1,45,1,40,2","destitute,12,1","destroy,12,1,51,1,40,5,42,2","destroyed,40,3,3,1,42,3,43,1,46,1","destroying,4,1,8,1,40,3,3,1,42,1,43,1","destroys,38,1,40,1","destruction,40,1,3,3","destructive,40,1,49,1","destructively,40,1,3,1","detail,37,1,38,1,4,1,12,1,2,1,8,1,51,1,40,3,42,1,43,1,49,3,52,1","detailed,12,1,40,1,3,1","details,45,1,40,1,3,1,43,2","detained,44,1","detect,47,1","deterioration,40,1,43,1","determination,37,1,12,1","determine,43,1","determined,4,2,12,2,8,2,48,1,40,1,3,1","detestably,42,1","detriment,40,1","dev,51,1","deva,7,2,47,1,12,1,1,1,8,6,61,8,85,8,51,2,40,7,43,7,49,1,52,1","devadatta,8,1,40,1","devas,7,2,38,5,4,1,12,5,2,1,8,14,51,3,40,15,3,2,42,3,43,10,49,19","devastate,12,1","develop,50,1,52,1","developed,38,1","developing,8,1","development,38,1,12,4,8,3,52,1","develops,50,1","deviate,40,1","deviation,46,1","devious,40,1","deviously,40,1","devoid,7,1,4,1,12,14,1,1,8,2,3,3","devote,40,2,3,1","devotedly,40,1","devotees,12,1,49,1","devotion,47,1,40,2","devotional,40,1","devouring,42,1","devout,8,1,40,3","devoutest,3,1","devoutly,40,2","dew,38,2","dews,40,1","dh,8,2,42,2","dharma,7,48,9,18,10,19,37,16,44,21,47,10,38,48,4,32,12,222,1,35,6,19,2,30,8,158,5,6,48,5,50,16,45,16,51,36,40,137,3,163,88,4,42,111,43,156,49,42,52,43,46,42","dharmaflower,38,1","dharmas,7,12,9,8,10,3,37,2,44,5,47,2,38,14,4,25,12,68,1,9,6,2,2,5,8,58,5,2,48,1,50,3,51,8,40,5,3,36,42,1,43,57,49,35,52,16,46,6","dharmic,8,1,3,5,46,2","dhi,4,1,8,4,3,4,42,8,43,1","dhy,8,2","dhyana,8,1","di,40,1","diagram,51,2","dialogue,7,1","diamond,8,2,52,1","dictionaries,8,5,45,2,52,1","dictionary,8,3,45,1","did,12,8,1,1,6,1,8,3,50,1,45,1,51,1,40,5,3,5,42,11,43,26,49,1,52,1","die,7,1,38,1,12,1,6,1,8,1,45,2,51,1,40,3,42,1,49,1,52,1","died,12,1,6,1,8,4,45,1,40,1,42,1","differ,49,1","difference,7,1,10,1,4,1,12,9,8,2,42,1,43,2,49,2","differences,8,3,3,1,46,1","different,38,2,12,15,1,1,6,1,8,4,50,2,51,1,40,6,3,3,42,2,43,5,49,3,52,2","differentiate,12,2,3,1","differentiated,8,1","differentiation,12,4,43,1,49,1","differs,7,1,1,1,8,2,43,1","difficult,4,1,12,1,1,1,2,1,8,3,40,9,3,3,42,1,43,28,49,1,52,1","difficulties,7,1,2,1,40,1,43,1","difficultly,12,1","difficulty,3,1,42,1,43,3","diffused,40,1","diffusion,1,1","dig,40,1,52,1","digit,8,1","dignified,40,1","dignitaries,40,1,42,1","dignity,45,1,40,1","digress,49,1","digression,49,1,52,1","digressions,2,1","dilapidation,40,1","diligent,37,2","diligently,44,1,40,1,42,1","dimension,47,1,4,1,12,1,50,1,3,3,43,2,49,5,52,4","dimensional,38,1,51,1","dimensions,38,1,8,2,40,1","diminish,12,1,40,1,49,1","diminishes,12,1","diminishing,40,1","dipper,38,1","dippers,40,1","direct,44,3,38,1,4,1,12,15,6,1,8,4,40,2,3,5,46,1","directed,40,2","direction,38,3,12,2,8,1,50,1,45,1,40,8,43,3,46,2","directions,7,4,44,1,38,1,12,14,2,3,8,1,45,2,40,7,42,8,43,23,49,1,46,2","directly,12,4,8,2,40,1,3,1","director,40,1","directors,42,4","dirt,49,1","dirtied,46,1","dirty,42,1,49,1","disappear,10,1,12,1","disappearance,43,1,49,1","disappearances,12,3","disaster,12,1,40,3","disasters,40,17","disbelief,40,5,3,1,43,3","disc,8,1,3,1,46,1","discard,4,1,43,1","discarded,4,1,12,1,5,1,40,2,43,1,49,1,52,1","discarding,3,1","discern,47,4,4,1,12,2,8,1,45,1,43,1,49,1","discerned,51,1","discerning,47,1,12,2,51,1,40,1,49,1,52,1","discernment,10,1,44,1,38,1,12,2,2,3,50,1,51,1,40,2","discerns,47,1","disciple,7,4,38,1,8,1,45,2,40,5,42,5,43,6","disciples,7,2,37,1,4,1,12,2,1,2,2,1,8,4,45,3,51,1,40,5,3,3,42,2,43,11,52,1","discipline,12,1,40,1,3,1,52,1","disciplines,8,1,40,1","disclose,43,1","disclosed,3,1","disclosure,43,1,46,1","discomfort,38,1","disconnected,40,1","discontinued,40,1","discourse,4,1,12,4,1,1,8,4,48,3,40,4,3,10,43,8,52,2","discourses,12,6,8,2,48,1,40,4,3,3,42,1","discover,47,1,43,3","discovered,12,1","discredited,3,1","discrepancies,12,1","discrepancy,4,1,12,3,1,1,3,1","discretion,42,1","discriminate,12,4,8,1","discriminated,49,1","discriminates,47,1","discriminating,47,1,12,1","discrimination,7,1,38,3,12,7,1,1,8,3,43,7","discriminative,4,1","discursive,37,1,12,1","discuss,7,1,4,1,12,2,1,1,51,2,40,1,3,3,43,7","discussed,4,1,12,2,1,1,8,1,40,1,3,3,43,3","discusses,12,1,51,1","discussing,1,1,43,2","disease,8,1,40,4","diseases,40,2","disharmony,40,1","disheveled,40,1","disintegration,51,1","disjointed,12,1","disk,12,3","dislike,12,2","dislikes,12,1,51,1,49,1,52,1","dismantled,40,1","disorder,40,3","disorganized,40,1","disorientating,45,1","disorientation,12,1","disparage,4,1","disparagements,2,1","disparages,40,1","disparity,4,1,43,1","dispatched,7,1","dispenses,8,1","dispersed,12,1","displayed,43,2","disposing,12,1","disposition,38,1,4,2,8,3,3,1,43,1","dispositions,38,4,12,1,50,1,43,1,49,1","dispute,12,1","disputes,42,4","disputing,12,2","disregard,4,1,40,1","disregarded,40,1","disseminate,1,1","disseminated,3,1,43,1","disseminates,3,1","dissemination,12,1","dissertations,1,1","dissimilarity,42,1","dissipate,12,1","dissipated,10,1","dissolute,40,1,42,1","dissuasion,40,1","distance,8,4,50,2,3,2,43,1,46,1","distancing,4,1","distant,8,8,40,1,43,2,49,1","distantly,10,1","distinct,12,1,40,1","distinction,7,1,37,1,12,2,50,1,40,2","distinctive,12,1,51,1","distinctly,3,2","distinguish,40,1","distinguishing,4,1,12,2,51,1,49,1,52,1","distort,3,1","distorted,47,2,12,3,8,1,40,5,3,1,42,1","distorting,12,2,40,22,43,1","distraction,4,1,49,1","distress,38,2,8,2","distressed,40,2","district,8,1,45,2,42,1","districts,40,1,42,2,49,1","disturb,8,1","disturbance,40,1","disturbances,40,1","disuse,40,1","divergences,40,1","divergent,12,1,40,3","divergently,12,1","diversities,3,1","divided,4,1,12,1,2,1,8,4,45,1,43,1,49,2,52,1,46,1","divine,8,1","divinities,7,2,8,3,40,1,49,2","divinity,47,1,8,1","divisions,8,1,43,1","divorced,52,1","divulge,42,1","divulged,3,1,43,1","doctor,3,1","doctrinal,12,12,8,1,45,1,40,5,52,3","doctrine,7,1,37,1,38,1,4,1,12,13,6,1,2,3,8,14,45,1,51,1,40,16,3,4,42,5,43,18,49,3,52,4","doctrines,38,1,4,1,12,16,1,1,8,9,5,1,48,1,45,2,40,8,3,6,42,9,43,7,49,4,52,5","document,12,1,42,2","dog,38,1,40,1,46,1","dogma,43,5,52,1","dogmas,40,1","doing,38,1,8,5,40,3,49,2,52,1","domain,8,1,49,1,52,1","domains,40,5","dominant,52,1","dominate,7,1","domineering,40,1","dominion,40,1","donations,40,6","dono,2,1,5,1","donran,40,8","door,4,1","doors,40,1","doorways,40,1","dose,50,1","dosh,8,2","double,38,1","doubled,12,1","doubly,43,1","doubt,7,2,44,2,38,1,12,2,2,1,8,3,50,2,40,4,42,2,43,2,49,2,52,1,46,1","doubted,43,1","doubtfully,43,1","doubting,40,1","doubts,7,1,44,1,38,1,12,5,2,1,40,5,3,2,42,2,43,5,46,1","dove,40,1","down,7,2,37,1,44,1,38,4,12,7,1,1,6,1,2,3,8,1,48,1,50,2,45,2,51,2,40,22,3,4,42,9,43,4,52,2,46,1","downfall,40,3,42,1","downpour,43,1","downpours,40,2","downwards,40,2","drag,40,2","dragon,38,1,12,1,8,4,3,2,43,5,46,5","dragons,12,2,8,5,40,2","draped,40,1","draw,47,1,43,1","drawing,7,1,12,1,3,1","drawn,10,1,12,2,8,1","draws,3,2","dreadful,40,1","dream,47,1,12,62,6,1,8,1,50,1,45,1,51,2,40,2,3,4,49,1,52,2","dreamed,12,1","dreamer,45,1","dreamers,12,1","dreaming,12,3","dreamlike,49,1","dreams,10,2,12,7,6,1,45,1,52,1","drew,12,1","dried,40,1","drift,4,1","drifting,51,1,42,1","drink,12,2,8,1,49,1","drive,40,2","drop,7,1,8,1,40,1,43,1","dropping,8,1","drought,45,1,40,2","drown,40,1","drowned,12,1,42,1","drums,12,1","dry,46,1","dual,4,1,12,1,51,1","dualities,12,1","duality,10,1,38,1,4,2,12,4,2,2,51,3,52,2,46,1","dubiousness,42,1","due,7,3,10,2,44,1,38,3,4,5,12,20,6,1,8,5,48,1,50,1,40,12,3,6,42,8,43,2,49,5,52,3","dukes,43,2","dull,3,2","dumb,40,1","dunce,4,1","duplicity,40,1","duration,43,1","during,7,2,47,1,12,11,1,5,8,8,48,1,45,5,51,2,40,12,3,5,42,10,43,26,52,5","dusk,46,1","dust,44,1,4,3,12,4,1,1,2,1,8,5,50,1,51,1,40,2,3,1,43,10,49,2,52,1","dwell,37,1,12,4,8,1,40,1,3,2,43,1,49,2,46,1","dwelling,8,1,40,2,43,1,49,1,46,1","dwellings,40,1","dwells,12,3,8,1,3,1,43,2,49,1,46,3","dwelt,46,1","dwindle,40,2","dwindling,40,1","dyeing,52,1","dying,10,2,44,4,47,1,4,2,12,28,1,2,6,1,2,4,8,3,45,2,51,4,40,4,3,1,42,3,49,4,52,3","dynamic,52,1","dynamo,49,1","dynasty,8,1,40,8,42,1","eacute,45,2","ear,47,1,8,1","earlier,40,4,49,2,52,2,46,1","early,10,1,8,1,49,1","earnest,8,1","earnestly,12,1,42,2,43,3","ears,38,8,6,2,40,1,3,1,43,2","earth,7,14,37,2,38,8,12,18,1,4,8,17,45,1,51,12,40,11,3,11,43,31,49,15,52,2,46,1","earthly,7,1,12,1,3,1","earthquakes,43,1","easier,40,3,3,2,46,1","easily,40,1,52,2","east,12,2,8,3,40,1,43,2,49,1,46,1","eastern,40,5,42,3,43,2,46,3","easy,38,1,4,1,8,1,3,1,42,2,43,6,49,1","eating,49,1","eaves,40,1","echoes,12,1,40,1","eclipse,40,1","eclipsed,12,1","eclipses,40,2","ecology,8,1","economic,4,1,49,1","ecstasies,49,1","ecstasy,8,3,49,2,52,1","ecstatic,49,1","edges,51,1,49,1","edict,1,1","edification,12,1","edify,2,1","editions,43,1","edo,49,1","educated,50,1","education,48,1,45,1","eerie,40,1","effect,7,3,9,1,10,1,37,1,44,1,47,1,38,5,4,1,12,7,6,5,2,1,8,5,48,1,50,2,51,3,3,15,43,1,49,1,52,2,46,5","effected,42,1","effective,4,1,12,4,3,1,43,2,49,3","effectively,12,1,49,1","effectiveness,12,4","effects,38,1,12,1","efficacy,12,1,40,1","effluents,38,1,12,1","effort,12,1,8,1,40,1,42,1,49,1,52,2","effortlessly,8,1,52,2","efforts,45,2,51,1,40,1","effulgent,8,1","effusely,42,1","eggs,49,1","ego,8,2,49,1","egos,49,1","eight,9,1,10,1,38,8,4,1,12,9,8,11,45,1,51,2,40,10,3,2,42,3,43,16,49,2,52,3,46,19","eighteen,38,1,8,2","eighteenth,38,1,12,1,2,1,8,2","eighth,37,1,38,2,4,3,12,2,1,2,8,3,45,3,3,1,42,3,43,1","eightpetalled,46,1","eighty,10,1,44,1,4,1,12,10,40,3,3,1,42,2,43,2","either,44,1,12,9,8,3,50,1,45,1,40,12,42,3,43,9,49,4,52,1","ekan,42,1","eko,8,1","elder,45,2,51,1,40,1,3,1,42,1","elders,43,1","element,47,1,38,5,4,1,12,1,51,1,3,1,46,1","elements,37,2,12,6,8,2,45,1,51,3,49,1,52,1","elephant,8,2,40,1","elephants,40,1","eleven,45,1,43,1","eleventh,7,1,8,2,45,5,51,2,43,7","elfs,49,1","eliminates,40,1","elixir,38,2,40,1","elsewhere,40,2,43,3","elucidation,38,2,12,5,40,2,43,1","elucidations,4,1","eluded,3,1","elusive,38,1,8,1","emanated,43,1","emanation,51,2","emanations,7,1,4,1,2,1,8,2,51,1,43,10","emancipated,1,1,8,2","emancipation,43,4","embarked,45,1,52,1","embedded,44,1","embodied,8,1,46,1","embodies,12,1,1,1","embodiment,44,1,38,2,4,2,12,2,6,1,50,1,51,3,3,2,42,1,43,1","embodiments,42,1","embody,3,1,46,1","embrace,2,1","embraced,43,1","embraces,40,1,46,1","embracing,44,1,47,1,38,2,4,2,12,6,1,2,2,1,8,8,51,3,3,1,42,2,43,1,49,1","embroidery,12,1","emerge,12,2,10,1,8,1,40,1","emerges,10,1,49,1","eminent,1,1,40,1","eminently,40,2,42,1","emissary,2,1,3,1","emission,43,1","emit,46,1","emitted,43,1","emma,7,1,4,1,8,1","emotion,7,1","emotional,8,1","emperor,40,13,42,27,43,2","emperors,40,3,42,4,43,1","emphasise,3,1","emphasize,51,1,40,1,49,2,52,1","emphasized,6,1","emphasizes,8,1,50,1","emphasizing,43,1,52,1","emphatically,43,1","empire,42,1","empirical,52,2","empress,42,2,43,1","emptiness,7,1,47,1,12,2,40,1","empty,44,1,38,3,4,1,12,3,45,1,51,3,40,1,3,1,43,2","emulation,12,1","enable,8,1","enables,8,3,49,1","enbudai,40,1","ench,2,1,42,1","enclosed,42,1","encloses,43,1","encompasses,8,1","encompassing,52,1","encounter,12,1","encountered,12,1,2,1","encounters,12,1","encourage,51,1","encouragingly,43,1","encumber,8,1","end,7,2,38,1,12,7,1,1,10,4,8,3,45,2,40,17,3,2,42,2,43,7,49,4,52,3","endeared,49,1","endeavour,8,1,40,1,43,1","ended,12,1,40,3,3,1,42,1,43,1","ending,12,1,43,1,48,1","endless,8,1,51,1,49,1","endlessly,6,1","endorses,52,1","endowed,7,2,47,1,38,1,4,9,12,10,6,6,8,4,50,2,51,2,3,6,43,27,49,4,52,3,46,7","endowment,3,1,43,1","ends,12,2,40,1","endure,7,1,40,1,43,1","endured,6,1,42,1,43,3","enemies,8,1,40,1,42,4","enemy,7,1,40,3,42,1","energies,40,1,49,1","engagements,40,1","engaging,40,1","engakukai,49,1","engender,43,1","engine,51,1","english,8,2,52,3","engrave,40,1","engraved,51,2","enjoy,40,2","enjoying,49,1","enjoyment,49,1","enky,3,1,49,1","enlighten,40,1,3,1","enlightened,7,2,37,1,38,1,4,8,12,30,1,3,6,1,10,5,8,13,50,1,45,1,51,4,40,4,3,6,43,21,49,3,52,4,46,1","enlightened”,51,1","enlightener,45,1","enlightening,12,1","enlightenmen,3,1","enlightenment,7,2,44,4,47,2,38,5,4,10,12,70,6,1,2,5,10,5,8,18,5,1,50,2,51,17,40,11,3,16,42,4,43,16,49,9,52,6,46,5,48,1","enlightens,8,1","enman,52,1","enmesh,12,1","ennobles,4,1","enormity,8,1","enormous,7,1,12,4,6,1,8,3,45,1,40,4,43,2","enormously,49,1","enosuke,42,2","enough,12,1,8,1,50,2,40,2,42,1,49,1","enquire,43,1","enquiries,2,1","enquiring,8,1,50,1","enquiry,45,1,52,2","enraged,40,1","enrich,52,1","enriching,12,1","enrichment,12,1","enryaku,42,2","enryakuji,1,3,40,4","enshrine,42,1","enshrined,51,2,40,5","ensnared,40,1","ensnaring,43,1","entail,12,2,46,1","entails,47,1,6,1,10,1,45,1,51,2,49,2,52,2","entangled,4,1","entanglement,45,1","entanglements,44,1","enter,4,1,12,5,2,1,10,1,40,2,3,1,43,1,52,1","entered,7,1,1,2,8,2,45,2,51,2,40,3,3,2,42,2,43,2","entering,12,1,43,1","enters,12,2","enthroned,1,1,2,1,42,6,46,2","entice,12,5,8,1,46,1","enticed,12,1","entices,49,1","enticing,8,1","entient,8,1","entire,40,1","entirely,44,2,38,1,4,2,12,1,1,1,8,4,45,1,51,2,40,7,3,5,43,2,49,1,52,1,48,1","entirety,7,1,47,1,6,1,2,1,50,1,45,1,51,1,3,1,52,2,48,1","entities,7,1,4,3,12,1,3,2,49,2","entitled,40,1,42,2","entity,9,3,4,1,12,5,8,6,3,2,42,1,49,1,52,1,46,1","entrance,3,1","entreat,42,1","entreats,43,1","entrenched,7,3,12,1,43,1","entrust,45,1,40,2,3,1,43,4","entrusted,7,1,12,1,1,2,8,1,40,2,3,2,43,5","entrusting,8,1,3,1,43,1","entrustment,8,1,43,2","entry,12,1,8,1","entwined,4,1,51,1,40,1","entwines,40,1","envelope,43,1","envied,43,2","envince,51,1","environment,7,3,4,1,12,4,6,4,8,11,5,1,51,6,3,3,43,1,49,4,52,4,46,1","environmental,7,2,52,1","environments,7,1,44,1,4,2,12,1,8,2,49,2","envoy,7,1","envy,42,1","eon,43,1","eons,12,1","epicurean,40,1","epidemics,40,1","epiphanies,49,1,52,1","epitomize,12,1","equable,3,1","equal,4,1,12,4,40,1,43,1","equally,7,1,4,1,12,9,1,2,10,3,8,7,40,4,3,6,42,2,43,8,49,1,52,2","equals,45,1","equanimity,43,2,49,1","equated,8,1,48,1","equation,51,1,49,1,52,2","equipped,4,1,2,1,40,1,43,1","equivalent,8,1","equivalents,49,1,52,1","eradicate,44,1,2,1","eradicated,8,1,40,2","eras,1,1,42,1,43,1","erasing,8,1","erected,42,1","erratic,40,1","erroneous,40,4,3,1,43,1","error,12,2,40,1,3,1,43,3","errors,12,2,40,3","erupt,40,1","escape,4,1,8,1,45,2,40,1,43,1","escort,45,1","esh,8,2","eshin,2,3,40,2","esoteric,7,1,38,2,12,4,1,8,6,2,2,1,8,11,5,2,50,1,51,4,40,4,3,3,42,9,43,3,49,3,52,3,46,3","esoterically,7,1,12,1,1,1,8,2,50,2,43,2","especial,7,1","especially,8,2,49,3,52,1","essay,38,1,5,1,50,2,45,1,51,2,49,1,52,2","essays,12,1","essence,7,1,9,2,47,1,4,1,12,5,6,1,2,1,8,10,50,3,40,2,43,3,52,2,46,3","essences,49,1","essential,4,6,12,1,1,2,8,6,51,2,40,2,3,5,43,14,49,3,52,2,46,1","essentially,4,1,8,6,51,1,40,1,49,2,52,2","essentials,12,1,1,3,43,2","establish,38,1,1,1,8,1,40,2,3,1,43,1","established,7,2,12,6,1,2,8,5,5,1,45,2,51,1,40,1,42,2,43,1,49,1,52,1","establishes,8,2,51,1,40,2,49,2,52,1","establishment,12,2,5,1,45,2,51,1,40,2,42,1,49,1","establishments,49,1","estate,45,2","esteem,40,1,43,1","estimable,43,2","estuaries,12,1","eternal,12,3,2,1,8,3,50,1,40,1,3,5,42,2,49,2,46,1","eternally,38,1,12,3,49,1","eternity,7,2,4,2,12,2,45,1,40,1,3,1,43,2","ethics,40,1","etiquette,40,2","europe,8,1,52,1,48,1","evade,40,1","evaluation,42,1","evangelistic,45,1","evaporate,40,1","evaporating,52,1","even,7,11,44,3,47,3,38,6,4,15,12,49,1,5,6,2,2,6,10,5,8,5,50,5,51,6,40,22,3,17,42,10,43,35,49,10,52,11,46,9","evenings,44,1","event,9,1,47,1,42,1,49,2,52,3","events,7,1,38,1,4,1,12,9,8,3,50,1,45,2,40,4,3,2,42,1,43,1,49,2,52,6,46,1","eventually,37,1,52,1","everlastingly,12,1","everybody,2,1,40,5,42,1","everyone,40,1,3,1,49,1","everything,7,1,38,2,4,1,12,3,2,1,10,1,8,9,40,5,51,2,3,2,42,1,43,2,49,1,52,7","everywhere,38,1,12,5,1,1,8,2,40,13,3,6,42,1,46,3","evidence,12,1,1,1,8,1,40,3,3,4,42,4,43,3,48,1","evident,1,1,45,1","evidently,4,1,3,1","evil,44,2,38,1,4,8,12,18,1,2,2,1,10,1,8,5,40,26,51,3,3,6,42,3,43,7,49,1,52,1,46,6","evils,40,3,42,1","evokes,49,1","evolution,51,1,52,1","evolve,38,1,3,1","evolved,38,2,1,1,49,1,52,1","evolves,38,1","evolving,38,2,12,1,8,1,50,1","ex,42,2","exact,3,1","exactly,7,1,38,1,12,3","examine,12,1,52,1","examined,3,1","examining,48,1","example,12,6,2,1,8,4,40,1,3,4,42,2,43,1,52,1,46,1","examples,40,1","exasperated,40,1","exceed,51,1,43,1","exceeded,43,2","excellent,1,1,8,1,40,2,42,3","except,7,1,8,1,40,2,52,1","exception,4,2,40,2,51,1,3,1","exceptional,40,2","exceptionally,42,1","exceptions,4,1","excerpts,42,1","exchange,6,1,3,1,52,3","exclamation,40,1","exclude,38,1","excluded,4,1","excludes,40,1","exclusion,40,1","exclusively,40,1","execute,45,1","executed,52,1","execution,45,1","executioner,45,1,52,2","executives,43,1","exempt,49,1","exercise,46,1","exert,7,1,4,2,43,1","exhausted,43,3,49,1","exhaustive,3,1","exhaustively,7,2,4,1,12,1,43,1","exhilarating,49,1","exhortations,50,1","exhorting,40,1,43,1","exile,7,1,45,2,40,1","exiled,7,2,45,2,40,1,42,3","exist,7,1,37,1,44,2,38,4,12,19,2,1,8,3,50,1,40,2,51,2,42,1,43,5,49,5,52,6","existant,49,1","existed,38,1,50,1,3,1,43,1,49,1,52,1","existence,7,2,37,1,44,6,47,7,38,20,4,8,12,13,6,2,2,4,8,35,5,1,50,11,45,4,40,8,51,7,3,5,42,2,43,4,49,17,52,25,46,1,48,1","existences,8,1,40,3,51,1,49,1,52,1","existent,4,2,12,3,8,1,43,1","existential,7,1,44,2,38,5,4,23,12,11,1,3,6,9,2,1,10,4,8,49,50,2,40,1,51,3,3,9,43,41,49,16,52,7","existing,38,1,4,2,12,8,1,1,7,2,2,1,10,1,8,2,3,1,43,2,49,1","exists,44,1,38,5,4,1,12,2,8,6,45,1,3,2,43,1,52,2","exorcise,40,1","exorcised,42,1","exorcism,40,1,42,2","exorcisms,42,1","exorcist,42,1","exorcize,42,1","exoteric,40,2,42,3,43,2","expand,12,1","expands,49,1","expect,38,1,12,1,40,3,3,1","expectantly,43,1","expectation,4,1,12,1,1,1","expediencies,12,1","expedient,44,1,4,1,12,32,1,1,7,1,8,10,50,1,40,1,3,13,43,6,49,4,52,1","experience,12,1,10,1,8,2,49,3,52,5","experiences,12,3,8,2,45,1,49,3,52,8","experiencing,8,1","expiated,7,1","expire,43,1","expires,7,1","explain,1,1,7,1,8,1,45,1,40,2,43,7,49,3,52,2","explained,9,3,44,1,38,1,4,1,12,3,7,2,6,3,2,1,8,6,50,1,51,1,3,8,42,1,49,1,46,1","explaining,4,2,12,2,1,1,3,4","explains,44,1,4,2,8,2,50,1,3,5,43,2","explanation,9,1,4,1,12,7,1,1,7,3,6,1,2,1,8,3,40,3,51,1,3,18,42,1,43,4,49,2,46,2,48,1","explanations,37,1,44,1,38,1,4,2,12,5,7,2,8,2,40,1,3,11,42,2,43,6,49,2,50,1,52,1","explanatory,9,1,38,4,4,1,12,4,40,3,3,2,43,1","explicit,47,1","exploration,52,1","explore,49,1,52,3","explored,50,1","exposed,7,1,46,1","exposing,12,1","exposition,47,2,4,1,12,1,1,1,8,3,3,8,43,2,46,1","expository,3,1","expound,44,1,4,1,12,6,1,1,8,1,40,1,3,1,43,7","expounded,37,1,38,2,4,4,12,25,1,2,10,2,8,15,45,1,40,8,51,1,3,5,42,4,43,15,49,1,52,6,46,5,48,1","expounding,12,5,6,1,8,1,40,2,43,4,52,1","expounds,12,2,40,1,42,2,43,2","express,2,1,8,3,40,1,43,2","expressed,44,1,40,1,51,1,3,1,50,1","expresses,47,1,52,1","expression,47,1,38,1,12,4,2,1,8,3,40,1,51,2,3,2,52,5","expressions,52,3","exquisite,46,1","exquisitely,12,1,2,1","exquisiteness,10,1","extend,8,1,40,1,43,1","extended,12,1,42,1,48,1","extending,43,4","extends,8,2","extensive,40,1,3,1","extent,12,2,7,3,6,1,8,2,45,1,3,1,43,5,49,1,50,1,52,2","external,38,1,12,1","extinct,12,3","extinction,44,1,12,1,10,1,8,1,40,2,42,1,43,4","extinguished,12,4,40,1,51,1,49,1","extolled,3,1","extols,46,1","extract,40,1","extraordinary,40,1","extreme,40,1","extremely,4,1,8,1,40,1,51,2,3,1,42,1,43,2,49,2,50,1,52,2","extremity,4,1,6,1","eye,47,1,12,1,8,1,40,2,43,2,52,1","eyebrows,38,1,12,1","eyes,38,11,12,2,6,1,2,2,8,1,45,1,40,3,51,1,3,2,42,5,43,6,49,4,50,1,52,1","fabric,48,1","fabricated,40,1","face,2,1,45,2,40,2,51,1,42,1,43,3,49,1,52,3","faced,2,1,40,2,50,1","faces,4,1,51,1,43,4,49,3","facing,38,1,4,1,8,1,43,2,50,1","fact,37,1,47,2,4,4,12,13,1,1,7,2,2,2,10,2,8,3,45,2,40,4,51,3,3,3,42,2,43,4,49,1,50,2,52,2,46,2","facts,12,1,43,2","faculties,47,1,51,1","faculty,47,1,12,1,51,1,49,1,52,1","fade,46,1","faded,1,1","fades,40,1","fading,40,1","fail,40,1","failed,43,1","faith,44,5,37,4,38,3,4,3,12,5,1,1,7,4,2,3,10,1,8,9,45,1,40,22,51,2,3,8,42,1,43,6,49,6,50,14,52,3,46,7","faithful,40,1,3,1,52,1","faithfully,8,1","faiths,40,1,52,1","fall,38,1,12,3,8,5,40,16,3,3,43,4,46,3","fallacies,42,1,43,1","fallacious,3,1","fallen,12,1,40,2","falling,40,5,43,2,49,1","falls,4,1,40,1","false,38,1,8,1,3,1","fame,40,1","familiar,12,1,51,1,43,1,52,3","families,45,1,40,2","family,4,1,8,1,45,1,40,2","famine,40,2","famished,49,1","famous,7,1,8,1,49,1","fan,12,6,46,1","fancies,46,1","fans,12,1","fantasies,38,1,12,1,40,2","fantastic,43,1","fantasy,12,2","far,38,3,2,1,8,4,40,2,51,1,42,3,43,7,49,2,50,1,52,1,46,2,48,2","farmers,45,1","fart,49,1","farther,12,1,52,2","farthest,8,1,40,1","fascicle,37,1,38,1,4,1,12,6,1,2,7,1,6,1,8,6,40,4,3,5,42,2,43,8,49,1,46,1","fascicles,40,7,43,6","fascinating,3,1","fashion,12,2,40,1,42,1","fashionableness,40,1","fashioned,12,1","fashions,42,1","fast,2,1,8,1","fate,40,1,42,1","father,38,3,12,6,8,2,45,1,40,3,42,2,43,2","fathers,38,1,7,1,40,1","fathomed,12,2,7,1,43,1","fathomless,2,1","fattens,40,1","fault,40,2","faults,40,1","favour,40,1,42,1","favoured,40,1","fear,4,1,40,2,51,1,46,1","feared,4,1,40,1","fearful,46,1","fearing,7,1","fearlessly,40,1","fears,40,1,52,1","feasable,49,1","features,4,1,12,1","feeblest,4,1","feel,4,1,7,1,8,1,45,3,40,3,43,1","feeling,47,2,12,1,7,1,6,2,8,4,40,2,51,1,42,1,49,1,52,1","feelings,12,1,40,1,49,1,52,1","feels,1,1,40,2","feet,38,1,12,2,1,1,8,1,40,1,42,1,43,2,46,1","fell,8,1,40,1,52,1","fellow,40,1,43,1","fellows,40,1","felt,45,1,3,1,42,2,49,1","female,12,1,2,1,40,1,50,1,46,1","feminine,46,1","ferocious,51,8,42,5","ferocity,8,1","ferries,40,2,43,1,52,1","ferry,12,1,43,1,49,1","fervent,4,1","fervently,40,2","fervour,42,1","fetishes,49,1","fetters,42,1","feudalism,49,1","field,40,1","fields,38,1,10,1,8,1,40,2,42,1,43,1","fierce,8,1,40,1","fiery,40,1","fifteen,42,7,43,1","fifteenth,12,1,7,3,8,3,51,3,42,2,43,4,49,2","fifth,38,2,12,2,7,2,1,3,2,2,8,2,5,1,45,3,40,1,3,3,42,5,43,8,52,1","fiftieth,42,1","fifty,12,8,8,13,40,1,51,1,3,4,43,3,48,1","fiftyeighth,42,1","fighting,8,1","figment,52,1","figuratively,49,1","figure,10,1,8,1","figures,49,1","filament,47,1,6,1,2,1,51,1,3,2,50,1,52,1,48,1","filial,12,1,43,1","fill,12,1,49,1,46,1","filled,47,1,4,1,8,1,40,1,43,2,49,1","filling,12,1","fills,12,1","filters,49,1","filth,40,1","filthily,40,1","filthy,40,1","final,37,1,4,2,12,18,7,6,1,10,10,1,8,18,45,1,40,1,3,8,42,4,43,34,49,3,52,1","finality,12,2","finally,12,4,10,1,8,3,45,1,40,5,3,1,42,2,43,2","find,44,1,12,4,8,4,45,2,40,1,43,1,49,3,50,3,52,2,46,2,48,1","finding,12,2,45,1,40,1","fine,12,1","finger,49,1","fingernails,40,1,51,1","fingers,43,1","finish,4,1,49,1","finished,37,1,12,1,40,1","finnegan,51,1","fire,37,1,38,1,4,1,12,10,2,1,8,2,40,2,51,3,3,1,43,6,49,1","fires,40,7","fireworks,38,1","firm,12,1,8,1,42,1","firmly,44,1,47,1,1,1,52,1,48,1","first,9,3,47,3,38,10,4,2,12,22,7,7,1,7,6,1,10,1,8,26,45,6,40,15,51,8,3,9,42,9,43,36,49,9,50,4,52,9,48,1","firstly,8,4,3,1","fishing,45,2,42,1","five,37,3,47,2,38,23,4,1,12,41,7,6,1,9,6,3,2,2,8,36,5,1,40,21,51,7,3,9,42,6,43,35,49,7,50,2,52,5,46,3,48,1","fivefold,12,5","fivesome,12,1","fivesomes,12,1","fix,49,1","flame,38,2","flames,4,2,40,2,51,1,43,1,46,1","flanked,43,2","flare,52,1","flash,44,1,12,1,52,1","flashes,40,1,52,1","flashpoint,51,1","flat,52,1","flatly,49,1","flatterers,40,2","flattering,43,2","flavour,8,1,51,1,43,1,49,1","flavours,47,1,38,2,1,2,40,1,43,1","flaw,40,2","flawed,49,1","flesh,38,3,12,3,8,1,45,1,3,1,43,2","fleshy,46,1","flew,45,1","flexible,49,1","flights,10,1","flinch,51,1","flint,2,1","float,49,1","floods,40,4","floor,8,1,40,1","flourish,12,1,46,1","flourishes,46,1","flow,4,1,12,1,40,2","flower,9,9,44,5,37,8,47,3,38,36,4,15,12,81,7,22,1,7,6,11,2,13,10,5,8,89,5,1,45,1,40,24,51,15,3,184,42,79,43,73,49,14,50,7,52,13,46,49,48,1","flowering,3,7","flowers,44,1,12,1,8,1,40,1,3,5,43,2,46,6","flowery,38,1","flowing,12,2","fluctuates,4,1","fluctuating,4,1","fluctuations,4,1","flushed,40,1","fly,12,1,2,1,40,1","flying,12,1","foam,4,1,40,1","foaming,4,1","focus,51,1","foetus,38,2","folk,40,1","folklore,8,1,52,1","folkloric,8,1","follow,47,1,38,1,12,1,7,2,8,3,40,9,51,3,42,1,43,3,49,2,50,1,52,1","followed,38,1,1,1,7,1,8,2,40,1,42,3,43,2","follower,2,1,8,2,45,1,40,1,50,2","followers,1,1,8,1,45,2,42,3,43,2,52,4","following,38,1,12,3,7,1,6,1,8,3,40,7,51,2,3,3,42,1,43,3,49,1,52,4","follows,4,1,12,1,8,2,50,1","food,8,3,40,1,49,3","fool,40,3","foolish,12,3,43,2","foot,1,1","forbidden,43,1","forbidding,40,1,43,1","force,40,5,49,1,52,1","forced,12,1,1,1,45,1,40,1,42,1","forces,47,1,8,4,51,5,42,3,49,1,52,3","forcibly,40,2","foreboding,40,1","forecast,43,1","forefront,43,1","forehead,12,1,45,1","foreign,52,1","foremost,38,2,4,1,12,2,1,1,7,1,42,1","forerunner,7,1","forerunners,40,1","forestalls,51,1","forests,12,1,40,1","foretelling,38,1","foretold,4,1,12,1,40,1,43,1","forever,12,2,40,4,48,1","forewarned,40,1","forewarning,40,1","forge,46,1","forged,51,1","forget,40,3,52,2","forgetting,38,1,12,1,49,1","forgotten,38,1,12,1,6,1,40,7","form,37,1,47,1,38,2,4,2,12,3,7,3,6,1,2,1,8,6,40,3,51,4,43,1,49,4,52,5,46,1","formal,44,1,37,1,38,1,12,2,1,7,6,1,2,1,10,1,8,2,40,2,3,2,42,3,43,20","formalized,8,1","formation,38,1,12,1","formed,38,1","former,38,3,12,3,1,1,2,1,8,2,40,4,3,6,43,13,49,1,50,1,46,1","formerly,40,2","formlessness,8,1,40,2","forms,38,2,12,3,8,1,3,1","formula,8,3,45,2,3,2","formulas,8,1","formulate,4,1,43,1","formulated,3,1","forsaken,40,1","forth,51,1,3,1,42,1,49,1,52,1","forthwith,40,1,52,1","fortify,7,1","fortunately,45,1","fortune,12,1","fortunes,7,1","forty,12,15,8,2,40,2,3,3,42,2,43,1,52,1,46,2","forward,12,1,40,1,43,2,52,1","forwards,43,1","fought,40,1","foul,38,1,40,4,46,2","found,9,3,44,1,47,2,38,1,12,2,8,9,40,1,3,2,43,4,49,1,50,2,52,2","foundation,9,2,47,1,12,2,2,2,8,3,40,2,3,1","founded,9,1,12,3,8,7,42,1","founder,1,1,8,1,45,1","founders,40,2,43,1,52,1","founding,9,1,37,1,47,1,12,1,7,1,8,2,51,2,3,3,43,1,50,1","four,44,1,38,4,12,38,1,4,7,3,2,3,10,1,8,12,40,21,51,12,3,3,4,3,42,7,43,52,49,11,52,1,46,5","fourfold,45,1,40,1","fourteen,1,1,8,2,43,5,52,1","fourteenth,3,1,42,5,43,2","fourth,38,1,12,2,1,3,8,1,45,1,40,2,3,1,42,4,43,5,50,1,52,1","fourthly,8,2","foxes,12,1","fragmentary,3,1","fragrances,47,1","fragrant,46,1","frames,46,1","free,47,1,38,3,12,5,1,2,45,1,40,2,3,2,43,3,49,3,52,2","freed,42,1","freedom,44,1,12,1,10,1","freeing,2,1","freezes,12,1","freezing,12,1","french,52,1","frequency,40,1","frequented,40,1","fresh,45,1,43,1","freud,50,1","friend,12,5,40,2","friendly,2,1,40,1","friends,7,1,40,1,49,1","frightening,40,1,51,1,4,1","frighteningly,52,1","frivolous,1,1","front,47,1,12,5,8,2,45,2,40,2,42,1,43,5,49,1","frontier,40,1","frontiers,12,1,40,1","frost,40,1","frothy,43,1","fruit,40,1","fruition,38,1,12,15,7,1,6,3,2,3,10,1,8,9,40,2,3,7,4,1,43,7,49,1,46,1","fruitions,12,2,40,1,3,4","fruits,12,1,40,1","frustrated,49,1","fu,40,2","fud,51,8,42,1,43,1","fugen,38,3,12,1,1,1,7,1,2,1,8,1,42,1,43,9,46,1","fuhen,8,1","fuji,8,1,45,1","fujinomiya,8,1","fuk,42,4,43,1,46,2","fukuji,40,1","fuky,40,1,43,1,50,1","fulfil,45,1","fulfill,12,4","fulfilled,3,1,43,2,50,1,52,2","fulfilling,46,1","fulfillment,40,2,43,7,49,1,52,1","fulfilment,3,2,42,1","full,12,6,8,3,40,2,51,1,3,2,42,3,43,1,52,1","fullest,12,1","fullness,12,1,49,1","fully,38,2,12,4,8,9,40,1,3,1,4,1,43,4,49,1,52,6,46,5","fun,51,1","funamori,45,1","funbetsu,47,1","function,47,4,38,1,12,3,8,1,51,2,3,2,43,1,49,5,52,1,46,3","functioning,47,1,38,5,12,3,8,3,51,3,49,2,52,3","functions,12,2,7,2,8,1,46,1","fundamental,44,3,37,1,47,2,38,7,12,36,1,5,7,11,6,4,2,3,10,7,8,53,5,3,45,4,51,38,3,58,88,1,4,15,42,29,43,15,49,13,50,8,52,8,46,12","fundamentally,12,2,2,2,8,4,3,2,4,1,43,2,49,2,52,1","fundamentals,12,1","funi,8,1,49,1","funnu,51,1","fur,40,1","furnished,12,3,8,3,3,2,4,5,43,2,49,1,46,1","furnishings,49,1","furrowed,40,1","further,12,4,1,1,8,2,45,2,40,6,51,1,4,3,42,3,43,5,49,6,52,5,46,1","furthermore,12,8,7,2,8,3,40,3,42,3,43,2,46,1","fused,8,1,43,1","fusion,8,1,49,1","future,9,1,44,1,38,10,12,27,1,3,7,5,2,4,8,7,5,1,45,2,40,3,51,3,3,1,4,6,42,3,43,13,49,4,50,4,52,7,46,7","gaki,49,1","gaku,12,1,8,4,51,1,43,2","gama,8,1,40,1,52,1","gandharva,8,1","gang,40,1","ganges,7,2,43,3","gangs,40,1","ganj,8,1","ganjin,8,1,42,1","garbhadh,4,1","gardens,40,1","garish,49,1","garland,12,15,8,8,40,3,3,5,42,9,43,12,52,3,46,1","garment,7,1","garments,40,1","garuda,8,1","garudas,43,1","gata,37,4,38,3,12,40,1,11,7,11,6,6,10,13,8,17,5,1,45,1,40,10,51,10,3,23,2,3,4,3,42,17,43,27,49,1,50,8,52,2,46,1","gata”,43,1","gatas,38,2,12,1,3,1,42,2,43,2,49,1","gateway,9,2,44,2,37,5,38,2,12,10,1,11,7,4,6,6,10,2,8,41,45,2,40,8,51,20,3,35,2,6,4,7,42,1,43,51,49,6,50,4,52,3,46,3","gateways,12,13,1,1,7,5,6,2,10,1,8,3,45,1,40,5,51,1,3,2,2,2,4,2,42,1,43,4","gathered,10,1,43,1","gathering,7,1","gave,8,1,45,2,40,1,3,3,42,1,43,1","gaze,2,1,43,1","gem,12,4","gems,38,1","generals,7,1","generated,12,1","generation,42,1","generations,40,1,43,4","generous,43,1","genj,43,1","genmei,12,1","gennin,40,1","genr,8,1","gens,42,1","gensei,42,1","gensh,42,1","gentleness,43,1","gently,43,1","genuine,12,1,3,2","genuinely,8,1,3,1","genuineness,3,1","geometric,8,1","germinates,46,1","gesh,8,1","gesture,40,1,42,1,43,1","gestures,40,1,42,1","gets,2,1,4,1,49,2,46,1","getsu,42,1","getting,37,1,12,1,40,1,51,2,42,1,49,1","ghana,38,1","ghosts,8,1,49,2","gi,1,1,8,2,5,1,3,1,43,3","giants,8,1","giddore,8,1","gif,54,8,55,8,56,8,57,8,58,8,59,8,60,8,61,8,62,8,63,8,64,8,65,8,66,8,67,8,68,8,69,8,70,8,71,8,73,8,74,8,75,8,76,8,77,8,78,8,79,8,81,8,82,8,83,8,84,8,85,8,86,8,87,8","gift,43,1","gifted,40,1","gifts,37,1,52,1","gij,45,1,42,1","gilded,51,1","gion,40,1","gishiki,8,1","gishin,1,1,40,1,2,1,42,3","gist,8,1,40,1","give,44,2,12,6,7,1,6,1,8,3,45,1,40,11,3,2,2,1,4,1,42,3,43,4,50,2,52,4,46,2","given,12,2,7,1,6,3,8,5,40,2,3,3,4,3,42,8,43,23,52,5,46,1","gives,12,1,8,2,40,1,3,1,42,1,49,1","giving,44,1,38,1,12,3,6,1,8,1,40,5,42,2,43,1,46,2","glad,40,1","gladness,7,1,40,2","glance,43,1,52,1","gleaning,44,1","glibly,43,1","glides,4,1","glimpse,51,1","glint,52,1","glorified,42,1","gloss,12,1","glossary,9,4,44,4,37,4,47,4,38,4,12,4,1,4,7,4,6,4,10,4,8,16,5,1,45,4,40,4,51,4,3,4,2,4,88,4,4,4,42,4,43,4,49,5,50,4,52,4,46,4,48,4","goad,43,1","goads,43,1","goat,38,1","gobbled,40,1","god,8,1","gods,38,1,8,2,40,2,42,1,49,1","goes,44,1,38,3,12,4,8,3,40,5,51,1,3,2,2,1,42,2,43,2,49,2,50,1","gohan,51,1","gohenji,5,1","gohonzon,9,4,44,4,37,4,47,4,38,4,12,4,1,4,7,4,6,4,10,4,8,15,5,4,45,4,40,4,51,4,3,4,2,4,88,4,4,4,42,4,43,4,49,4,50,5,52,4,46,4,48,4","going,47,1,12,4,40,2,51,1,4,1,42,2,43,4,49,4,52,4,46,1","goings,8,1","goji,8,2","gojuni,8,1","gokuraku,8,1","gold,8,1,42,1,50,1,52,1,46,1","golden,8,1,40,5,3,1,43,1,49,1,52,1","gongy,51,1","gons,42,1","good,44,4,38,3,12,37,1,2,7,2,10,1,8,5,45,3,40,28,51,3,3,5,2,1,4,7,42,1,43,9,49,1,52,1,46,1","goodness,8,1,40,1,43,1,46,1","gosh,9,1,44,1,37,2,38,2,12,1,1,1,7,1,6,1,10,1,8,2,5,17,45,1,40,1,3,1,2,1,4,1,42,1,43,1,49,1,52,1","gosho,9,4,44,4,37,4,47,4,38,4,12,4,1,4,7,4,6,4,10,4,8,4,5,4,45,4,40,4,51,4,3,4,2,4,88,4,4,4,42,4,43,4,49,4,50,4,52,4,46,4,48,4","got,12,2,43,1","govern,40,2","governed,12,1","governing,12,1","government,40,4","governor,40,1","governs,40,1","grace,45,1","graciously,12,1","gradation,8,1","graded,8,1,52,1","grades,12,1,8,1,3,1","gradual,38,1,12,8,8,1,3,2","gradually,12,4,42,5,43,1","grain,45,1","grains,12,1,1,1,7,2,8,5,40,2,51,1,3,1,4,1,43,10,50,1,52,1","grammar,12,1","granted,45,1,49,1","graphologists,52,1","grasp,51,1,4,1,49,1,46,1","grasped,40,1,49,1","grass,12,1,51,1,4,1,43,1","grateful,37,1","grave,37,1,40,4,43,1","grdhrak,8,1","great,38,1,12,13,1,1,7,4,8,6,45,2,40,16,3,11,2,3,42,4,43,32,49,1,50,1,46,3","greater,12,3,10,1,8,1,51,1,3,1,42,1,50,1,52,3,48,1","greatest,12,2,7,1,8,1,38,2","greatly,43,1","greatness,12,1,8,1","greed,40,2,43,3","greedy,40,1","greek,8,1","green,54,8,40,3","greenwood,40,1","greet,12,1","grew,43,1","grey,8,1,49,1","grief,40,1,4,2,43,1","grieve,40,1","gripe,40,1","ground,12,3,8,3,40,5,3,1,42,1,43,3,49,3","grounded,1,1","groundless,8,1","grounds,8,1","grove,43,2","groves,12,1,1,1","grow,12,2,45,1,40,6,3,1,49,1,46,2","growing,46,1","grown,3,1,46,1","grows,3,2,46,3","growth,12,1,8,1,38,2","grub,40,1","grubs,40,1","grudge,46,1","gt,47,1,45,1,49,1,50,1,52,1,46,1,48,1","guard,40,1,43,3","guardian,12,1,7,1,8,1,42,2,49,2,52,1","guardians,7,1,40,1","guarding,43,1","guardsmen,12,1","guest,40,12,51,2","guests,43,1","guidance,8,3,43,2,1,1","guide,2,1,43,2,49,2","guided,8,1","guides,7,2,45,1,3,1,49,1","guiding,37,1","guise,2,1","gusoku,52,1","gy,37,2,7,4,8,15,5,1,40,1,51,17,3,1,2,2,42,2,43,11,49,11,50,1,1,1","habit,47,1,12,1,7,1","habitat,49,1","habitual,10,1","habitually,12,1","hachiman,40,1","had,12,18,7,6,10,4,8,11,45,4,40,29,38,1,3,19,2,2,4,1,42,25,43,28,49,3,50,3,1,4,52,3,46,3,48,2","hagiri,45,1","haiku,45,1","hailstorms,40,1","hair,12,4,6,1,40,4,38,1","haired,43,1","hairless,49,1","hairs,40,1,38,1","haklenayashas,40,1","halberd,43,1","halberds,40,2","half,44,1,7,1,8,1,45,1,40,3,51,1,3,4,42,2,43,9,50,2,52,1","hall,45,1,40,2,42,1","halls,40,1,46,1","hallucinating,45,1","hallucinatory,12,1","hallucinogenic,52,1","halo,8,1","halos,8,1","halves,42,1","ham,51,1","hamburger,8,1","hammer,46,1","hand,12,3,7,1,8,1,40,3,51,8,38,1,3,1,42,3,43,6,50,1,46,1","handed,12,4,45,1,38,1,2,1","handicapping,40,1","hands,40,3,4,1,43,1","handwriting,52,2","hang,43,1","hangan,42,1","hanging,40,2,49,1,52,1","hangs,40,1","hanker,49,1","hankering,8,1","hannya,12,1,3,3,52,1","hannyadani,40,1","happen,12,2,7,1,8,1,40,2,51,2,43,1,50,1,52,2","happened,40,3,42,1,49,1,52,1","happening,12,2,7,1,40,5,51,1,49,1,52,3","happenings,12,2","happens,7,2,40,1,4,1,42,1,52,1","happily,40,1","happiness,7,1,8,2,40,2,51,1,38,1,42,1,43,3,49,3,52,1","happinesses,40,1","happy,45,1,49,1,52,1","harajima,45,1,52,1","haramitsu,49,1","harassed,45,1","hard,7,2,45,1,40,1,51,1,3,4,43,2,50,1","hardest,52,1","hardly,8,1,45,1,40,2,2,1,4,1,42,1,49,1","hardness,8,1,38,1","hardships,7,1,40,1,2,3","hare,38,1","harm,7,1,45,1,40,3,42,2","harmed,40,1","harming,40,2","harmonious,42,1,1,1","harmoniously,12,1,8,3","harmony,12,4,40,3,49,1,1,1","harsh,8,1,40,1,4,1,43,2","harshly,8,1,40,1","harvest,10,1,8,3,43,2,50,1","harvested,10,1","harvests,40,1","hashinoku,40,2","hassen,42,1","hastily,40,1","hate,7,1,40,1,49,1,52,1","hateful,12,1,40,1","hatefulness,38,1","hatred,8,2,40,1","haul,45,1","haunted,49,1","having,12,17,7,1,6,4,8,3,5,1,45,1,40,12,51,3,38,4,3,4,2,3,4,1,42,3,43,4,49,3,50,2,1,5,52,1,46,2","hawk,40,1,42,3","head,12,2,8,2,40,1,51,1,38,1,3,1,42,2,49,1,1,1","headed,7,1,40,1,4,1,46,1","headings,8,1","headquarters,40,1","heads,12,1,8,2,40,3,42,1,43,1,49,2,52,2","healing,40,9","healthily,40,1","healthy,50,1","heap,40,1","hear,12,3,8,2,40,8,38,2,3,1,4,1,42,1,43,5,50,1,1,2,52,1,46,4","heard,12,1,7,2,8,2,45,1,40,4,38,1,3,2,43,10,49,1,48,1","hearer,8,1,40,1","hearers,37,1,12,6,8,5,40,1,38,1,3,5,4,1,43,7,49,3,52,1,46,1","hearing,47,2,10,1,8,3,40,4,38,5,3,2,2,1,4,1,43,2,46,2","hears,40,1,43,1","heart,12,4,7,1,40,5,42,1,43,1,49,1,50,1,1,1,52,4,46,2","hearted,8,1,3,1","heartfelt,2,1","heartless,1,1,52,1","hearts,7,1,42,1,46,2","heat,40,1,38,1,46,1","heaven,12,4,8,4,45,1,40,6,38,2,43,2","heavenly,12,3,7,2,8,2,40,2,38,2,42,2","heavens,12,4,8,2,45,1,40,3,38,2,43,1,46,2","heavily,43,1","heavy,40,1","hebei,12,1,38,1","height,12,1,4,1,52,1,46,1","heights,12,1","heinosaemon,45,4,52,1","heinous,40,9","heishi,38,1","heizei,40,1,42,1","held,12,5,45,1,40,4,3,2,42,4,43,3,49,1,46,1","hellish,8,1,52,1","hells,8,1,45,1,40,7,43,1,49,3","help,12,1,45,3,40,5,51,2,42,1,43,3","hemisphere,50,1","hemp,40,2","henan,12,1,38,1","hence,37,1,47,1,12,7,8,2,38,2,40,4,3,3,42,2,49,1,52,5","henceforth,46,1","hengshan,12,2,38,2","henji,2,1","heralded,40,1","herbs,12,3,3,1","hereafter,12,1,40,2","heretics,44,1","herewith,2,1","heritage,42,2,50,1","heritages,42,1","hermit,8,1,45,2","hermitage,8,2,45,1","hermitages,40,1","hermits,40,1","heroin,49,1","heron,46,1","herself,3,1","hid,45,1","hidden,12,4,7,1,40,1,43,2,49,1,1,2,46,2","hide,4,1,42,1","hiei,8,1,45,3,40,4,42,6,1,1","hieiji,8,1","hierarchies,49,1","higedaimoku,51,1","high,12,1,8,1,40,3,2,1,42,7,43,1,1,1,46,2","higher,37,1,12,3,3,1,42,1","highest,12,3,8,8,38,1,3,1,42,6,52,1","highly,40,1,49,2,1,1,52,1","highness,42,1","hih,5,1,51,1,1,1","hillocks,40,1","hills,46,1","him,47,1,7,1,8,6,45,6,51,2,40,16,3,1,2,2,42,2,43,9","himitsu,8,2","himself,12,6,8,2,51,3,38,1,40,2,3,1,42,4,43,3,50,1,1,1,52,3","hindered,12,1,40,1","hindrance,12,5,38,1,43,1","hindrances,8,1","hindu,8,1","hinduism,8,2","historical,8,3,40,1,42,3,43,6,1,1","history,12,1,8,1,45,1,51,1,49,1,52,1","hitachi,45,1","hitherto,1,1","hitting,40,1","hoards,47,1","hoary,40,1","hokabara,46,1","hokkai,8,2","hokke,42,3,52,1","hokkesh,12,1,8,1","hold,44,3,37,1,12,2,10,1,8,3,51,1,38,2,40,19,2,1,4,2,42,1,43,8,49,2,50,1,1,2,46,1","holders,8,1,43,1","holding,37,1,12,2,8,4,45,1,51,2,40,6,43,1,1,1,46,1","holds,47,1,12,1,51,1,38,1,40,2,3,1,42,1,43,1","holiness,40,1","hollow,12,1","hollows,12,1","holy,44,1,12,17,7,1,10,1,8,4,45,2,38,3,40,28,3,5,42,4,43,10,49,2,50,1,1,1,52,1","home,12,2,40,2,42,2,49,1","homeless,40,1","homes,12,1","homogeneous,4,1","hon,10,1","honchi,51,1","honma,45,1","honmatsu,8,1","honmon,8,2,49,1,52,1","honorable,37,1","honorary,8,1","honored,40,1","honour,51,2,40,1","honourable,43,1,46,1","honoured,9,2,7,1,8,5,40,3,43,9,50,1,1,2,46,16","honours,8,1,42,1","honzon,5,2,51,1,42,1,43,1","hook,12,1,45,1","hooligans,40,1","hopelessness,43,1","hopes,50,1","horizons,52,1","horizontal,4,1","horizontally,12,1,46,1","hornless,40,1","horns,8,1","horrors,49,1","horse,38,1,42,1","horseflies,38,1,46,1","horses,8,1,40,2,42,1","hoshu,8,1","hoss,12,2,8,3,40,2,42,6,43,1","hosshin,8,1","host,51,3,40,10","hostile,42,1","hot,8,1,45,1,40,3,49,2,46,1","hotoke,8,1","hottai,8,1","hour,3,1,42,1","house,38,1,40,3,3,1,42,1,49,1,46,1","household,42,2","houses,40,2,49,1,46,1","however,44,5,12,13,7,2,6,1,10,1,8,19,45,4,51,2,38,1,40,7,3,7,2,1,4,5,42,8,43,10,49,6,50,1,1,2,52,8,46,3,48,1","hrd,52,1","hrdaya,52,1","htm,9,4,44,4,37,4,47,4,12,4,7,4,6,4,10,4,8,4,72,4,45,4,51,4,38,4,40,4,3,4,2,4,88,4,4,4,42,4,43,4,49,4,50,4,1,4,52,4,46,4,48,4","huang,40,1","huashan,12,1,38,1","huge,45,1,40,2,43,1","hui,40,1","human,12,9,10,1,8,13,45,2,38,1,40,4,7,2,4,2,42,1,43,3,49,7,50,1,52,1","humanity,8,3,40,1,43,11,49,3","humankind,12,5,10,1,45,2,38,3,40,14,3,1,7,4,4,1,42,7,43,7,49,8,50,1,52,3,46,1","humanlike,8,2","humans,8,4,4,1,43,1","humble,37,1,45,1,42,1","humbug,40,1","humiliate,40,1","humiliated,2,1","humiliation,42,1","humiliations,49,1","hunan,12,1,8,1,38,1","hundred,12,12,10,3,8,15,5,1,51,1,38,2,40,18,3,3,7,2,4,7,42,10,43,29,49,5,50,1,1,6,46,4","hundreds,12,1,8,1,51,1,40,3,4,1,43,2,1,1","hundredth,40,1","hunger,8,1,40,3","hungry,8,4,40,5,7,1,43,2,49,4,46,1","huntsman,40,1","hurl,40,1","hurt,6,1,49,1","hurting,40,1","hurts,49,1","husk,43,1","hyakushibutsu,40,1","hymn,43,4","hypersensitivity,52,1","hypocritical,45,1,52,1","ice,12,1,40,1,4,3","ichi,40,1","ichij,8,2","ichinen,8,1,5,1,4,1,52,1","icirc,9,3,8,7,38,1,40,1,42,2,49,1,52,2","iconographic,49,1","iconography,8,2,51,1,40,1,49,2","icy,12,1,46,2","idea,12,4,6,1,8,2,45,1,38,1,42,1,43,2,49,1,52,9,46,2","idealisation,8,1","ideally,40,1","ideas,47,2,12,1,10,1,38,2,4,1,49,1","identical,3,2,43,1","identified,8,1","identifies,49,1","identities,12,1,50,1","identity,47,2,12,1,45,1,51,2,49,1,52,2","ideogram,12,3,8,4,45,5,51,4,7,1,4,2,49,4,52,6,48,5","ideograms,9,1,44,1,37,1,12,7,8,7,51,5,3,5,2,2,7,6,42,1,43,10,1,2,52,4,46,1,48,1","iganotar,42,1","ignite,2,1","ignorance,8,1","ignorant,12,1,40,2,3,1,7,2,4,1,46,2","ignored,12,1,40,1","ignoring,44,1,42,1","ii,37,2,47,1,12,23,6,2,8,1,51,4,38,5,40,16,3,7,7,1,4,1,42,1,43,5,49,2,50,1,1,1,52,3","iii,37,2,12,21,6,2,8,1,51,4,38,5,40,16,3,7,7,1,4,1,42,1,43,5,49,2,50,1,47,1,1,1,52,3","ikegami,45,2","illiterate,4,1","illness,45,1,40,1","illnesses,38,1,40,2,49,1","illuminate,52,1","illuminating,12,1,40,4,52,1","illumination,12,8,10,1,3,1,2,1,43,1,49,3,1,2,46,1","illusion,12,2,10,1,49,1,52,1","illusions,12,1,38,1,47,2","illusory,12,8,52,1","illustrate,4,1","illustrated,43,1","illustration,3,3,46,1","illustrations,4,1","illustrious,3,2,42,1","image,7,1,4,1,42,6,43,2,1,1","images,12,1,6,1,8,1,40,7,7,1,4,1,42,6,43,3,49,2,50,2,47,2,52,1","imaginable,45,1,52,1","imagination,10,1,50,1","imagine,44,1,51,1,42,1,43,1,52,2","imagined,49,1,47,1","imaginings,3,1","imitated,40,1","immacualte,40,1","immaculacy,51,1,47,1","immaculate,12,12,8,6,51,3,40,37,3,3,2,1,42,1,43,4,50,3,47,3,1,1,46,1","immaculately,12,1,51,1,3,4,42,1,43,3,46,1","immaterial,46,1","immateriality,4,1","immature,43,2","immeasurability,43,1","immeasurable,43,1","immediate,12,3,3,3,52,2","immediately,44,1,12,1,8,4,45,2,40,2,3,1,49,2,52,3","immemorial,4,1,1,1,46,1","immense,12,1,49,1,50,1","immersed,12,1,8,2,4,1","imminent,40,1","immortality,38,2,40,1,7,1","immovable,40,1,4,1","immoveable,51,1","immutability,51,1","immutable,9,2,6,1,8,5,51,1","impact,12,1,49,1","impair,40,1","impairment,43,1","impart,3,2,50,1,52,1","imparted,12,1","impartial,3,1,43,1,46,3","impartiality,12,1","imparting,3,1","imparts,8,1,51,1,3,1","impediment,43,1","impediments,52,1","impelling,8,1","imperfect,12,3","imperial,8,2,40,2,42,2","imperishable,8,1","impermanence,49,1","impermanency,6,1,49,1","implantations,3,1","implanted,8,6,43,3,47,1","implica,3,1","implicate,7,1,43,1","implicated,43,2","implication,12,2,8,3,51,1,40,1,3,1,43,4,52,6","implications,44,1,12,3,6,1,8,2,51,1,40,5,3,5,4,1,42,2,43,1,49,1,1,1,52,4","implicit,3,1,52,1","implied,12,2,3,1,43,1,52,1","implies,12,4,6,2,8,15,51,3,38,1,3,5,7,1,43,1,49,2,1,1,52,1,46,2","implored,43,1","imploring,42,1","imply,37,1,12,2,8,2,51,1,40,1,3,8,7,3,49,1,52,1,46,1","imponderable,37,1,10,1,8,1,38,1,3,3,4,3","imponderably,44,2,12,2,8,1,51,1,3,2,4,1,52,2","importance,37,1,8,3,51,1,42,1","important,12,4,8,1,45,1,38,1,42,2,43,1,49,2,50,1,52,3","impose,42,1","impossible,44,1,12,1,38,1,49,1,52,1","impoverished,3,1,46,1","impression,40,3,42,1,49,1,46,1","impressions,47,1","improbable,7,1","impulses,49,1","impure,12,3,1,1","inaccessibility,7,1","inaccessible,8,4,7,1,50,1,1,2","inaccessibly,51,1","inadequate,12,1","inadvertently,43,2","inalterable,51,1,47,1","inanimate,6,6,8,2,52,2","inanimation,51,1","inanities,50,1","inappropriateness,1,1","inborn,40,1","incalculability,52,1","incalculable,12,4,8,1,3,3,2,1,43,13","incantation,8,1","incapability,12,1","incapable,12,2,40,3","incarnated,40,1,4,1,49,1","incarnation,12,1,8,2,51,2,3,2","incarnations,12,2,8,1,38,1,40,1,49,1","incense,44,1","incessant,8,1,45,1,40,11,3,3,7,2,4,2,43,2,52,1","inches,43,1","incident,45,1","incidentally,52,2","incinerated,12,1","incite,7,1","incites,40,2","inclination,40,1,43,1","inclined,40,2","include,12,1,8,1,40,1,4,1,43,1,49,4,52,1,46,1","included,12,1,8,1,49,1,46,1","includes,8,3,40,2,2,1,4,1,50,2,47,1,1,1,52,2,48,1","including,9,4,44,4,37,4,12,5,6,4,10,4,8,6,45,4,51,5,38,5,40,6,3,4,88,4,7,4,2,4,4,5,42,4,43,5,49,4,50,4,47,5,1,4,52,4,46,4,48,4","inclusion,3,1,49,1","inclusive,12,49,6,1,8,2,38,1,40,1,3,9,2,1,4,5,43,5,49,2,52,1","inclusiveness,3,1,52,3","inclusiveness”,52,3","incomparably,3,2","incompetent,42,1","incomplete,12,2,6,1,8,1,45,1,38,1,40,20,43,1","incompleteness,12,1","inconceivable,8,1","inconsequential,43,1","incorrigible,40,7,3,2,43,2,1,1,46,1","incorrigibly,40,1","increase,12,2,40,4,43,1","increases,12,2","increasing,12,1,40,1","incursive,40,1","indeed,44,1,12,5,10,1,38,1,40,9,3,6,7,2,2,1,4,2,42,2,43,6,50,1,46,3","indefinable,49,2","independent,12,2,8,7,3,2,47,1,1,1,52,2","independently,12,1,40,1,3,1,49,1,46,1","indescribability,12,1","indescribable,12,1,52,1","indestructibility,8,1","indestructible,12,2,8,1,40,2","indeterminate,8,1,38,1","india,12,2,8,4,40,1,3,1,42,3,43,7,50,1,1,2,48,1","indian,8,5,51,2,42,1,43,3,52,1","indicate,8,1,46,1","indicated,37,1,12,2,8,2,49,1","indicates,8,2,51,1","indication,12,1,8,1","indications,43,1","indifferent,40,1","indignant,40,1","indigo,51,2,49,1","indiscriminately,40,1","indistinctness,12,1","individual,12,19,8,16,51,4,38,2,40,15,3,5,7,2,42,8,43,26,49,4,47,3,1,1,52,6,46,1","individualised,52,1","individualized,52,1","individuals,8,1,40,1,42,1,49,2","individuated,8,1","individuating,40,2","individuation,45,2,51,1,47,1","indolence,46,1","indra,51,1","induce,12,2,40,1,3,1,49,1,47,1","induced,2,1,4,1","indulgence,8,2,38,1","indulging,40,1","industry,42,1","ineffable,12,1,2,1","ineffably,46,1","inevitably,12,1,8,1,40,1,49,1","inexhaustibility,12,1","inexhaustible,12,4,43,2","inexplicability,4,1","inexplicable,12,1,10,1,51,1,3,2,52,2","inexpressible,44,2,8,1","inextricably,51,1","infallible,12,1","infant,43,1","infer,7,1,4,1,43,2","inference,52,1","inferences,42,1","inferior,44,2,42,3,43,4,46,1","inferred,12,1","inferring,12,1,8,1","infest,40,1","infinite,44,3,12,2,8,11,51,1,40,6,3,1,49,4,50,2,1,2","infinitely,12,1,6,1,7,2,2,1,4,1,1,1","infinitive,8,1","infinitum,52,1","infinity,37,1,12,1,6,4,10,1,8,8,45,1,51,8,3,13,7,3,4,1,43,9,49,4,50,3,1,6","inflamed,40,1","influence,51,1,40,1,3,1,43,1,49,3,1,1","influenced,8,2","influences,52,1","influential,8,1","informal,52,1","informed,12,1,8,1,40,1","infringe,40,1","infringement,8,1","ingrained,49,2","ingredient,52,1","inhabit,12,1,8,2,49,2","inherent,37,1,12,11,6,13,10,3,8,14,5,1,45,2,51,2,38,2,40,4,7,2,2,2,49,8,50,1,47,1,52,5,46,2","inherently,44,2,12,2,51,3,3,1,7,2,4,1,43,1,49,4,50,3,1,2","inherit,38,1,43,1","inheritance,12,2","inherited,12,2,8,1,38,4,3,1,7,1,49,1,50,1,46,1","inheriting,43,1","inheritor,40,1","inhuman,3,1","initial,12,1","initially,43,1","injunction,40,2","injunctions,40,2","injuries,49,1","injurious,40,1","injustice,12,1","ink,12,1,7,1,43,1","innate,12,1","inner,12,4,10,1,8,3,45,1,51,2,38,1,3,1,7,2,2,1,43,2,49,3,52,1,48,1","innermost,12,2,7,1,42,1,43,1","innocent,45,1","innumerability,46,1","innumerable,12,1,8,3,52,1","inochi,8,1","inquirer,49,1","inquiring,12,1,46,2","inroads,40,1","inscribed,45,1,51,1,42,1,49,1,47,1,52,1","inscription,51,3","inscriptions,51,2","insect,46,1","insects,40,1,7,1","insensitive,12,1","insentience,6,2","insentient,44,1,6,5,43,1,47,1,52,2","inseparabilities,8,5","inseparability,12,3,10,1,8,14,51,1,4,3,52,1","inseparable,37,1,12,1,10,1,8,3,51,3,2,2,4,3,49,1,52,1","inserted,12,2","inside,12,3,8,3,45,1,51,1,40,2,7,1,4,1,42,1,49,1,46,1","insight,37,1,12,2,8,1,45,1,51,6,40,2,3,2,2,1,4,12,42,2,50,2,52,1,46,1","insignificance,46,1","insinuate,40,1","insipid,40,1","insist,38,1,7,1","inspiration,12,1,8,1,38,1","inspire,3,1","inspired,43,1","inspiring,12,1,3,1,42,1","installed,40,1","instance,44,1,12,2,10,1,3,1,4,1,42,3,43,5,46,1","instances,8,2,1,1,52,1","instant,9,1,44,6,12,16,6,2,8,34,5,1,51,4,38,6,3,3,7,2,2,4,4,31,43,27,49,13,50,2,1,3,52,12,46,2","instantly,8,1","instants,51,1","instead,6,1,10,1,45,1,40,9,3,1,7,2,42,4,43,2,49,1,50,2,52,2,46,1","instigated,5,1,43,1","instigator,8,1,45,1","instinct,8,1","instincts,49,1","instruct,40,1","instruction,12,6,8,2,45,1,40,3,42,1,52,1","instructions,43,2,1,1","instructive,8,1","instrument,8,1","insubstantial,8,1","insufficiency,12,1","insult,40,1","insulting,40,2","insults,40,1","insuperability,3,10","insuperable,3,3","insure,40,1","intact,37,1,46,1","integrated,6,1","integration,51,3,3,1,50,1","intellect,51,1,43,1","intellectual,4,1","intelligence,12,1,8,1,38,3,50,1","intelligibly,3,1","intend,12,1,40,2","intended,12,5,40,1,3,2,2,1,4,1,42,3,43,1,49,1,52,3","intends,42,1","intense,37,1","intensify,12,1","intensity,12,1,8,1,43,1","intent,12,1","intention,12,3,8,1,45,2,40,1,3,1,4,1,43,4,47,1,52,2","intentions,12,1,3,1,43,1","intents,47,1","interacting,52,1","interconnecting,12,2,49,1","interdependent,8,2,52,1","interest,40,1","interests,8,1,49,1","interior,42,1,49,1","intermediary,6,1","intermediate,8,2,45,1,47,1,52,3","intermixture,42,1","interpret,3,1","interpretation,8,1,48,1","interpretations,52,1,48,1","interprets,47,1","interrelated,12,11,8,2,38,1,3,1,4,1,43,1,1,1,46,1","interrogated,45,2,52,1","interrogation,45,1,52,1","interruption,8,1","interval,42,1","intervals,8,1","interventions,40,1","interview,45,1","intimidated,40,1","intoxicated,46,1","intoxicating,40,3","intrigues,42,1","intrinsic,44,3,12,1,3,4,4,1","intrinsicality,9,2,12,8,10,1,8,10,3,7,7,1,2,1,4,5,43,1,49,4","intrinsically,44,1","intrisically,49,1","intro,45,4,51,4,88,4,49,4,50,4,47,4,52,4,46,4,48,4","intro1,45,4","intro2,52,4","intro3,49,4","intro4,46,4","intro5,48,4","intro6,47,4","intro7,50,4","intro8,51,4","introduce,12,1,45,1,52,1","introduction,8,1,5,1,45,3,51,2,88,5,43,12,49,2,50,2,47,2,52,2,46,2,48,2","introductory,12,1,8,1,43,2","intuition,49,1,47,1,52,3","intuitions,52,1","intuitive,50,1","invade,40,1","invaded,40,1","invading,40,1","invariably,8,2,43,1","invasion,40,1,43,1","invent,49,1","inventory,40,1","inversions,12,1","invest,50,1","invested,7,1","investigates,4,1","invited,43,1","invites,51,1","invocation,8,2,51,1","invocations,42,2","invoked,8,1,42,1","involve,40,1,4,1,42,1,49,1,52,1","involved,37,1,51,1,2,1,42,1,49,1","involvements,49,1","involves,12,2,51,1,40,1,3,2,49,1","inwardly,12,1,40,1,43,2","ionn,43,1","iron,12,4,38,2,40,1","ironically,43,1","irons,49,1","irrespective,10,1,40,2,46,1","irreversible,40,3","irrevocably,50,1","irrigated,43,1","irritate,38,1","irritated,46,1","isbn,9,1,44,1,37,1,12,1,6,1,10,1,8,1,45,1,51,1,38,1,40,1,3,1,7,1,2,1,4,1,42,1,43,1,49,1,50,1,47,1,1,1,52,1,46,1,48,1","ishiki,47,2","island,45,1,7,1,42,2","islands,42,1","issendai,40,1","issh,44,1,5,1","issue,8,1","issues,1,1","it”,40,2","item,12,2,10,1,49,1,52,1","items,3,1","its,44,10,37,2,12,28,6,8,10,1,8,27,45,1,51,13,38,6,40,22,3,29,7,10,2,2,4,14,42,7,43,16,49,16,47,6,1,8,52,19,46,5,48,2","itself,44,1,37,1,12,3,8,5,45,1,51,3,38,2,40,2,3,1,2,1,4,1,42,1,49,4,50,3,47,6,52,9,46,1","iv,37,1,12,13,8,1,51,2,38,4,40,10,3,4,42,1,43,5,49,2,50,1,47,1,1,1,52,1","iwamoto,45,1","ix,12,1,8,1,38,2,3,1,43,1,49,1,50,1,47,1","izen,40,1","izu,45,1","ja,8,1","jackals,4,1","jakk,49,1","jambudv,40,1","japan,8,8,45,2,38,2,40,8,2,2,42,23,43,8,47,1,1,1,52,3,46,1","japanese,9,1,8,131,45,3,51,1,40,4,49,2,50,1,52,1,48,1","java,8,2","jealousy,8,1,40,2,2,1,42,2,49,1","jejiang,8,1","jesus,52,1","jewel,44,1,12,1,8,1,38,1,3,2,43,1,46,1","jewellery,12,2","jewels,8,1,40,1,43,1,46,2","ji,10,1,5,1,45,7,40,3,42,8,43,2,47,1","jibutsut,45,1","jie,2,1","jiezi,8,1,45,1","jigoku,52,1","jigokukai,49,1","jigy,8,1","jikaku,40,2,2,1,42,15,1,2","jikkai,8,1","jikoku,12,1,49,1","jiku,49,1","jin,8,1,40,2","jing,40,2,43,1","jinkai,49,1","jinshir,45,2","jion,42,1","jipp,8,1,49,1","jiron,40,1","jish,8,1","jiss,8,1,5,1,45,1,7,1,49,1,52,1","jiten,8,1,45,1,52,1","jitsu,12,2,8,3,42,3","jitsush,8,1","jiyu,8,1,51,1","jiz,40,1","job,49,1","joined,12,1","jointly,51,1,3,1","joints,12,2,38,2,3,1","jokushu,12,1","journey,45,1,40,1","joy,12,5,10,1,8,2,51,1,40,5,3,3,7,1,2,1,43,6,49,2,52,1","joyful,12,1,49,1","joyfulness,4,2","joys,8,1,38,1,49,4","jpg,80,8","jud,43,1","judge,12,1,43,1,47,1","judgement,49,1","judgements,12,1","judging,49,1,47,1","judgment,12,2,3,1","jugyo,8,1","juji,8,1","juju,8,1","juky,40,1","juncture,52,1","junctures,3,1","junda,40,4","june,40,1","jung,45,1,51,1,50,2,52,2","jungy,42,1","junna,42,1","juns,42,1","jupiter,12,1,38,1","jusen,8,1","jusshin,8,1","justification,3,1,43,1,46,1","justified,12,1,40,1,3,1","justifies,4,1","jy,37,1,8,3,51,4,43,2,49,3","ka,9,3,10,1,8,3,4,1","kagenobu,45,2","kai,8,2,45,1,40,1,49,1,47,1,52,1","kaish,42,1","kaishindani,40,1","kakemono,51,1","kaku,12,2,40,1","kakuroku,40,1","kakutoku,40,8,1,1","kalala,38,1","kalpa,12,1,51,1,7,1,43,2","kalpas,44,1,12,8,8,12,51,2,40,2,3,10,7,1,4,2,43,13,49,2,50,1,1,2","kamakura,45,5,40,2,2,1,42,2","kammu,42,1","kan,12,1,5,1,45,2,40,2","kanadeva,40,1","kangi,40,1","kanji1,62,8","kanji10,63,8","kanji11,64,8","kanji12,65,8","kanji13,66,8","kanji14,67,8","kanji15,68,8","kanji2,69,8","kanji3,70,8","kanji4,71,8,72,8","kanji5,73,8","kanji6,74,8","kanji7,75,8","kanji8,76,8","kanji9,77,8","kanjin,5,1,43,1","kanmu,42,1","kannon,40,1,3,2,4,1,42,3,43,4,46,1","kanroku,42,1","kanzeon,40,1","kara,43,1","karara,38,1","karma,12,7,10,1,8,15,45,1,51,2,38,9,40,11,3,3,7,2,4,5,49,2,50,2,47,2,1,2,52,3,46,4","karman,8,1","karmas,8,3,4,1","karmic,44,1,12,22,10,1,8,16,5,1,51,1,38,16,40,4,3,5,7,10,4,1,43,21,49,8,50,3,52,1","karmically,12,2,4,3,52,2","karura,8,3","kasan,12,1,38,1","kash,40,5,42,2,43,2","kawai,45,1","keen,3,1","keeping,51,1,40,4,3,1,1,1","keeps,46,1","kegi,8,1","kegon,12,2,8,2,40,1,3,4,42,2,43,4","kegonky,52,1","kegonsh,8,2","kei,43,1","keika,42,3","kek,43,1","ken,45,1,42,3","kench,44,1,45,1","kendabba,8,1","kendatsuba,12,1,8,1","kenky,42,1","kennan,38,1","kenne,43,2","kennin,40,1","kenshiki,47,1","kept,12,2,40,1,7,1,43,2","kernel,40,1","key,42,1","khan,45,1","ki,40,1","kidneys,12,1","kill,8,2,40,2","killed,8,1,45,1,40,2,42,2","killer,40,1","killing,12,1,40,18,4,1,42,1,46,1","kills,40,2","kimnara,8,1","kimono,43,1","kind,37,1,6,1,8,3,45,1,51,1,40,4,3,2,7,1,4,1,43,1,49,1,47,1,52,6,46,2","kinder,10,1","kindness,12,2,40,1,42,1,43,3,1,2","kinds,12,2,8,17,45,1,38,2,40,8,3,2,7,1,2,1,4,1,42,7,43,11,49,1,46,1","king,44,2,12,2,8,10,51,3,38,2,40,26,3,2,7,2,4,1,42,2,43,12,1,1,52,1,46,4","kingdom,8,2,40,4,3,1,42,1","kingo,5,2,45,1,2,5,1,1","kings,12,2,8,1,61,8,85,8,51,2,38,1,40,9,7,1,42,4,43,4,49,2,1,1","kinmei,42,1","kinnara,12,1,8,3","kirin,46,1","kishimojin,12,1,7,1,49,1","kiyomori,42,2","kiyosumidera,42,2","klee,45,1","kneaded,6,1","knee,2,1","knees,8,1,49,1","knew,12,2,7,1,43,4","knives,40,4","knots,43,1","knotweed,40,1","know,37,2,12,20,10,1,8,2,51,2,38,7,40,6,3,11,7,1,4,5,42,2,43,8,49,5,50,2,47,3,52,6,46,3","knowing,12,3,6,1,8,2,51,1,38,4,40,1,3,1,4,2,42,1,43,6,49,1,50,1,52,1,46,2","knowingly,44,1,40,1","knowledge,12,4,10,1,8,3,45,1,40,1,4,1,43,2,49,1,52,2,46,2","known,12,2,6,1,8,9,45,2,51,2,37,2,40,2,3,2,7,1,42,2,43,2,52,2,46,3","knows,10,1,8,1,4,2,43,1,1,1","kobo,12,1","kok,8,2,45,1,40,1","koku,5,1","kokubunji,8,1","komatsubara,45,1","kominato,45,3","kon,42,1","kong,8,1,51,4,42,3,43,1","korea,8,2,38,1,42,2,43,1","korean,42,1","kosha,12,1","kshatriya,40,1","ku,8,2,51,1","kublai,45,1","kuchi,45,1,52,2","kud,45,3","kuden,9,1,5,1","kuketsu,6,1,5,1","kuky,10,1","kum,8,1,52,1","kumarajiva,8,1","kumaraju,8,1","kuni,42,1","kunming,46,1","kusha,12,1,8,1,42,4","kusharon,8,1","kushash,8,1","kushinagara,40,1","kushinaj,40,1","kuvera,8,1","ky,9,8,44,8,12,8,6,1,10,6,8,42,5,1,45,5,51,11,37,4,40,5,3,21,88,1,7,21,2,4,4,2,42,2,43,11,49,5,50,2,47,5,1,2,52,2,46,3,48,4","kyaku,40,1","kyo,9,4,44,5,12,4,6,4,10,4,8,4,5,4,45,4,51,8,37,4,38,4,40,4,3,4,88,4,7,4,2,4,4,4,42,4,43,4,49,4,50,8,47,8,1,4,52,4,46,8,48,12","label,40,1","lace,45,1","lack,12,3,8,1,40,1,4,1","lacking,12,2,43,3,52,1,46,1","lacks,8,1","ladder,8,1","ladle,40,1","laid,40,1,42,1","laity,40,1","lakes,8,1","lament,1,1","lamentably,12,1","lamps,40,1","land,12,1,8,1,45,2,51,1,40,8,43,1,1,1,46,1","lands,12,3,40,1","landscapes,49,1","language,12,6,8,1,38,1,40,1,3,2,49,1,50,1,47,1,52,4","languages,45,1","lanka,8,1","lapis,8,1,40,1,43,1","lapse,40,2,42,1","large,12,1,8,3,3,1,4,1,43,1","larger,12,1,38,1,40,1,4,1,48,1","lash,49,1","last,12,3,6,1,10,3,8,8,38,1,40,2,3,1,7,2,42,2,43,2,49,3,1,1,52,1","lasted,52,2","lasting,51,1","lasts,51,1,48,1","latent,51,1,43,1","lateral,8,2","latest,42,1","latin,45,1,48,1","latter,12,1,40,1,43,2,52,1","lavatories,40,1","laws,40,3,42,2,1,2","lay,8,1,40,5,7,1,2,2,50,1,46,1","layer,2,1","layers,44,1,12,11,8,1,5,1,45,1,40,1,3,1,49,1,52,1","layman,40,1,50,1,52,1","laymen,45,1,40,3,43,3","laywoman,40,1","laywomen,40,2,43,3","lazuli,8,1,40,1,43,1","ldquo,12,1,3,7","lead,12,3,38,1,40,2,3,1,7,1,49,2,50,1,47,1,52,4,46,1","lead”,49,1","leader,1,1","leaders,8,2,45,1,51,6,40,1,7,2,49,2","leading,51,1,3,1","leads,12,2,8,2,38,2,40,1,49,1,50,4","leagues,40,1","leakage,8,1","learn,12,1","learned,38,1,42,1","learning,6,1,8,1,42,1,43,1,49,2,52,2","leash,12,1","least,12,3,40,4,43,1,49,1,50,1,46,1","leather,40,1","leave,45,1,37,1,40,5,2,1,43,2,1,2,52,1","leaves,8,1,45,1,40,1,43,2","leaving,12,5,38,1,40,3,3,1,7,1,1,1,52,1","lecture,40,1","lectures,8,1,45,1,40,1","led,12,2,8,1,45,1,40,4,42,2,43,5,49,1","left,12,3,8,1,45,4,51,7,40,7,7,1,4,1,43,5,1,1","legends,49,1","legislation,40,1","legitimate,8,1","legs,45,1","length,40,1,3,2,43,1","lengthways,8,1","lengthwise,7,3,48,1","lens,3,3","les,51,1","less,12,5,8,2,45,1,51,1,38,1,40,2,3,1,42,2,43,2,49,1,52,1","lesser,12,8,10,3,8,1,38,4,3,2,42,3,1,1","lets,52,1","letter,12,2,8,3,5,1,45,1,37,3,40,3,7,3,43,1","letters,9,4,12,4,6,4,10,4,44,4,8,4,45,5,51,6,37,4,38,4,40,4,3,4,88,4,7,4,2,4,4,4,42,4,43,4,49,4,50,4,47,4,1,4,52,4,46,4,48,4","letting,12,1,1,1,46,1","level,12,1,8,2,3,1,42,3,49,3,52,1","levels,38,1","lewis,51,1","liable,43,1","liberate,8,1,1,1","liberated,43,2","liberation,8,4,40,1","lictors,4,2","lie,40,1","lies,12,1,51,1,40,1,4,1,43,3,49,3,50,2,1,1,52,1,46,1","life,9,2,12,11,6,7,10,1,44,1,8,38,45,11,51,17,38,2,40,29,3,16,88,1,7,4,2,8,4,5,42,2,43,21,49,15,50,12,47,5,1,13,52,11,46,4,48,1","lifetime,12,21,10,4,44,6,8,2,5,1,51,1,38,1,40,7,3,1,2,2,42,2,43,13,1,4,52,1","lifetimes,44,1,51,1,40,1","light,12,5,8,6,45,6,51,2,38,1,40,9,43,3,49,4,47,1,52,6,46,1,48,1","lighten,1,1","lightlessness,12,1,4,1","lightning,40,1","likely,12,1,40,2,42,4,49,1","likened,12,1,38,1,43,1","likeness,8,1","likes,12,1,51,1,49,1,52,1","likewise,10,1,44,1,40,2,3,1,42,1,43,1","limbs,12,3,38,1","limitation,1,1","limitations,45,1","limited,10,1,8,1,40,1,43,2,49,1,50,1,1,1,46,1","limitless,43,1","limits,3,1,7,1,50,1,52,1","line,44,1,45,1,40,1,42,7,43,2","lined,40,1","lines,40,1,52,1","lingered,51,1","lingering,12,1,49,1","linguistic,8,1","lining,3,1","link,38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2,2,43,9","mental,12,6,44,1,8,9,51,2,38,1,40,2,3,2,4,1,42,1,43,6,49,8,50,1,47,5,52,7","mentality,3,3","mentally,40,1,49,1","mentation,12,1","mention,12,1,8,1,40,2,3,1,42,1,43,4,49,1,1,1","mentioned,12,2,8,5,51,2,40,3,7,1,4,1,42,2,43,4,49,2,50,1,52,1","mentioning,52,2","mentions,8,2,40,1,52,1","merciful,8,1","mercury,38,1","mere,48,1","merely,12,1,4,1,43,1,49,2,47,1,52,1","merged,4,1","meridians,48,1","merit,12,1,8,2,40,1,7,1,46,2","meritorious,12,1,44,1,38,1,40,1,3,1,4,2,42,2,43,11,46,7","merits,12,2,51,1,42,1,49,1,1,1,46,1","mesh,40,1","message,12,1,38,1","messages,49,1,47,2","messed,40,1","messenger,43,2","met,12,3,42,3","metal,12,1,44,1","metallurgy,52,1","metals,8,1,46,1","metaphor,12,13,8,3,3,19,4,1","metaphoric,3,1,46,3","metaphorical,3,11,46,1","metaphors,12,1,37,1,38,1,40,1,3,17,7,1,2,1,43,1","methods,12,1","meticulousness,3,1","metric,43,3","metrical,43,1","mi,8,2","miaole,8,1","miasmatic,51,1","middle,12,29,6,5,10,5,44,1,8,10,45,1,38,1,3,3,7,1,4,3,43,4,49,4,1,1,52,1","middling,10,1,3,2","midst,12,10,8,2,40,1,3,1,4,2,46,1","might,8,2,45,3,51,1,40,3,4,1,42,1,43,1,49,3,52,6","mikuni,45,1","miles,40,1","military,45,1,40,5","milk,43,1","milky,52,1","mill,40,1","millenium,8,1","millions,12,2,38,1,40,1","mind,9,1,12,115,6,1,10,3,44,19,8,45,5,2,45,6,51,12,37,2,38,42,40,14,3,23,7,9,2,3,4,39,42,4,43,62,49,39,50,6,47,9,1,6,52,37,46,9","minded,40,1,7,1","mindedness,40,1","minds,9,2,12,27,6,2,10,1,44,7,8,6,51,4,37,1,38,8,40,9,3,1,7,2,2,1,4,1,42,1,43,16,49,5,50,1,52,5,46,4","minefield,52,1","minerals,12,1","minimum,46,1","minister,12,3,43,2,52,1","ministers,40,9,3,1,42,3,43,3,1,1","minobu,45,1","minutest,43,1","mir,45,1","mire,46,1","miroku,3,1,43,4,50,1,46,1","mirror,12,19,44,3,3,1,4,2,43,2","mirrors,43,1","miscellaneous,40,3","miscellany,40,5","misconceptions,4,1,43,1","misconstrue,12,1","miseries,43,1","misfortune,40,1","misfortunes,40,2","misgivings,40,1","misguided,12,2,40,5,3,1,42,1","mishandled,40,1","misleading,6,1,8,1,40,1,43,1","misled,12,2,8,1,3,1","misrepresentations,40,1","missing,43,1","mission,45,1,3,1","mist,8,1","mistake,4,1,43,1","mistakenly,12,1,47,1","mistakes,42,1","mistrustfully,43,1","misunderstanding,12,1,52,1","mitsue,42,1","mixed,12,1,43,1","miyako,52,1","mockery,51,1","modalities,49,1","modeled,12,3","models,40,1","moderated,4,1","moderately,40,3","modes,12,2,8,2,37,1,47,1","modest,40,1","modestly,40,1","modesty,37,1","modification,12,1,1,1","modified,8,1,49,1","moistened,12,1","moku,6,1,5,1","mokuren,40,1","moment,12,4,10,1,8,1,45,2,40,2,7,1,42,1,43,1,49,5,1,1,52,4,46,2","momentary,8,1,3,1,52,1","mon,12,1,8,1,5,1,46,1","monarch,12,1,38,1,40,2,42,1","monasteries,8,1,40,3,42,1","monastery,40,1,42,2,1,1","monastic,12,1,45,1,42,1,1,1","mond,5,1,42,1","money,8,1,49,1","mongolian,45,1,42,1","monju,8,1,7,1,43,4,1,1,46,1","monjushiri,7,1,42,1","monk,8,2,45,3,40,16,2,1,43,1,49,1,50,1","monkai,49,1","monkey,38,1,43,1,46,1","monks,12,2,8,2,45,7,51,1,40,55,7,2,2,1,4,1,42,10,43,5,46,1","monocellular,52,1","monogatari,52,1","mononobe,40,1","monsoon,40,2","monstrosities,40,1","month,9,1,12,3,6,2,10,1,45,13,37,1,40,2,7,2,2,2,42,12,43,4,1,2","months,12,1,45,1,38,1,43,2","montoku,42,1","mood,52,1","moods,49,1","moon,12,19,8,5,45,1,38,5,40,11,3,1,7,1,2,3,42,3,43,2,1,2,52,1,46,1","moonlike,12,1","moral,8,1,49,1","morally,8,1","moreover,12,1,37,1,3,1,7,1,43,4","moriya,40,1","morning,8,1,45,1","mornings,44,1","mortal,12,7,8,3,51,1,40,1,7,2,43,2","mortality,43,1,49,1,52,1","mortals,12,3,10,1,8,2,3,2,42,1,43,3","mosquitoes,38,1,46,1","moss,40,1","mostly,8,1,43,1","mother,12,2,8,1,45,2,38,2,40,3,42,3","mothers,38,1,40,1,7,1","motion,51,2,4,1,52,1","motivated,43,1,49,1","motive,12,1","moulds,52,1","mound,8,1","mount,12,2,8,1,45,6,51,1,38,1,40,7,4,1,42,6,1,4","mountain,8,2,40,3,4,1,43,1,49,1,1,1","mountains,12,11,38,7,40,7,7,1,46,1","mourning,40,1","mouse,40,1,42,2","mouth,12,2,8,1,40,1,4,2","mouthed,38,1,40,2","mouths,38,2","move,40,1,43,1,49,1","moved,12,1,45,1,37,1,40,2,43,1","movement,51,2,4,3","moves,4,2,49,1","moving,12,1,38,1,52,1","mud,40,1,3,2,42,1,1,1","muddied,12,2","muddled,12,1,43,1","muddy,46,2","mudr,40,1,42,1,43,1","muhengy,8,5,51,2,7,1,42,1,43,2,49,3","mujish,8,1","mukan,52,1","multifarious,10,2","multiformity,4,1","multiplied,8,1,49,1","multiplying,52,1","mumy,8,1,50,1","mundane,12,1,8,1,40,1,3,1,7,1,46,1","munenaga,45,1","munenaka,45,2","murder,40,1","murkiness,46,1","mury,43,1,46,2","musa,52,1","muscles,38,1","music,12,1","musical,12,1,8,1","musicians,8,2,52,1","mustard,12,1,40,1","mutual,12,4,8,2,38,1,43,4,49,1,52,1","mutually,12,4,8,1,4,1,43,2,49,1,52,2","myo,79,8,45,4,88,4,49,4,52,8","myoho,9,4,12,4,6,4,10,4,44,4,8,4,5,4,45,4,51,4,37,4,38,4,40,4,3,4,88,4,7,4,2,4,4,4,42,4,43,4,49,8,50,4,47,4,1,4,52,4,46,4,48,4","myotoku,43,1","myriad,3,2,4,1,46,1","myriads,12,1,51,1,38,1,40,4,4,1,42,1,49,3,1,1,46,1","myself,12,3,8,1,40,4,43,3,46,1","myth,52,1","mythological,8,2","mythologies,49,1","mythology,8,1,49,1,50,1,52,1","na,8,6,49,2","naaaamuu,8,1","nagasa,42,1","nagoe,45,1","nails,6,1","naked,40,1","nam,9,6,12,4,10,1,44,5,8,35,5,1,79,8,45,2,51,8,37,3,3,7,7,8,2,4,4,1,43,5,49,5,50,2,47,3,1,2,48,1","namas,8,2,47,1","name,12,4,6,1,10,1,44,2,8,8,45,1,51,6,38,1,40,6,3,12,7,1,4,1,42,3,43,3,1,4,46,1,48,1","named,8,1,7,1,43,1","namely,3,2,52,1","names,12,2,10,1,8,2,51,1,38,1,40,2,43,1,49,1","naming,38,1,43,1","namu,8,3,40,2,88,1,7,1,47,6","nanda,8,1,7,1,48,2","nangaku,3,14,43,1,1,1,46,1","nanj,45,1","nano,49,1,52,1","nara,40,2,42,4","narrow,40,2,2,1,50,1","nasturtium,45,1","nasty,8,1,40,2,42,2,49,1,50,1","nation,45,1,40,7,42,2","nations,40,6","native,8,2","natural,12,2,43,2,52,1","naturally,12,1,45,1,38,1,40,1,3,1,43,4,50,1,46,3","nature,9,2,12,59,6,19,10,7,44,2,8,49,5,1,51,4,38,2,40,4,3,20,7,3,4,4,42,1,43,12,49,17,50,4,47,3,52,14,46,12","natured,12,1","natures,12,3,6,3","navel,12,1","nay,8,1,49,1","nayuta,12,1,51,1,43,2,1,1","near,8,1,42,1,52,2","nearby,43,1","nearer,8,1","nearly,8,1,51,1,40,1,42,1,43,1,52,2","necessarily,12,1,8,1,40,1","necessary,12,2,8,2,49,1,1,1","necessities,8,1","neck,40,1,43,1,52,1","necks,8,1,49,1","nectar,7,1","needed,12,1,8,1","needless,12,1,3,1,1,1","needs,12,3,8,2,51,1,40,1,3,1,42,1,49,1,52,2","negating,43,1","negative,12,1,8,1,40,1,3,1,52,1","neglected,44,1,40,2","neglects,40,1","negligence,40,1","nehanji,52,1","neighbour,44,1","neighbouring,40,1","neither,12,7,44,4,8,2,51,1,38,5,40,4,3,3,4,4,42,1,43,2,49,1,46,4","nembutsu,12,1,8,1,45,4,40,21,3,2,42,2","nen,8,2,5,1,38,1,40,49,42,1,52,1","neophyte,8,1,43,1","net,40,1","nether,43,1,49,5","network,52,1","neutral,8,1","never,12,4,44,2,8,2,40,7,7,1,4,1,42,1,43,6,1,2,52,3,46,2,48,1","nevertheless,12,8,8,5,45,2,51,1,38,1,40,5,3,4,7,1,2,1,4,1,42,6,43,7,49,6,1,1,52,2,46,2","new,38,1,40,1,43,3,52,1","newly,43,1","next,12,5,10,1,51,5,40,1,7,1,2,1,42,1,43,1,49,3,50,1,52,1","ni,8,1,5,1,38,1","nichi,40,1","nichiben,45,1","nichigen,51,1","nichigetsu,43,1","nichikan,8,1","nichiren,9,17,12,19,6,18,10,18,44,18,8,72,5,13,45,48,51,26,37,21,38,18,40,17,3,25,88,18,7,36,2,24,4,17,42,27,43,20,49,30,50,21,47,21,1,22,52,36,46,20,48,19","nichizen,45,1","nickname,42,1","night,12,4,44,1,8,1,45,2,38,2,40,1,42,1,49,1,52,1,46,1","nihilism,8,1","nij,8,1","nikk,45,4","nin,12,1,8,63,5,1,45,39,51,19,38,1,40,1,3,4,88,1,42,1,49,16,50,6,47,6,52,38,46,2,48,6","nine,9,5,12,19,10,2,8,15,45,1,51,1,3,4,7,3,4,2,43,8,50,1,47,2,1,1,52,1,46,13","nineteen,8,1","nineteenth,42,2,43,1,52,1","ninety,3,1,7,1","ninju,42,2","ninmy,42,1","ninnaji,42,3","ninpinin,8,1","ninth,12,2,6,1,8,2,45,2,38,1,2,1,42,3,49,1,47,4,52,1","nintoku,43,1","nirvana,12,17,44,1,8,11,5,1,45,1,51,7,38,3,40,20,3,6,7,1,2,4,42,5,43,33,49,5,1,3,52,6,46,1,48,1","nirvanas,12,1","nishiki,47,1","nissh,45,2","noble,51,1,38,2,43,1,52,1","nobles,40,1,42,3","nobody,12,2,40,6,42,5","nodded,7,1","nodding,7,1","noises,40,1","noisy,40,1","non,12,5,44,2,8,8,51,2,40,1,2,1,4,4,43,5,49,1,52,3,46,1","none,12,2,10,1,8,2,51,3,38,1,3,3,7,1,4,2,43,4,49,1,50,1,52,1,46,1","nonetheless,44,1,40,1,7,1,4,1","nonexistence,8,1","nong,40,1","nonsense,12,1,40,1","nonsensical,40,1","nook,40,1","nor,12,18,44,5,8,2,51,1,37,1,38,12,40,6,3,4,2,1,4,8,42,1,43,8,49,2,52,2,46,4","norm,49,1","normal,10,1,40,3,49,1,50,1","normally,51,1,40,2","north,12,2,8,1,45,1,40,1,7,1,52,1,46,3","northeast,40,1","northern,8,1,37,1,40,1,43,2,50,1,46,2,48,1","northernmost,42,1","northwest,40,1,52,1","nose,12,2,38,5,3,1","noses,38,1","noted,52,1","notes,9,1,12,5,51,1,38,4,40,2,3,1,4,1,43,2","nothing,12,8,6,2,8,1,45,1,38,1,40,10,3,3,7,1,4,8,43,4,49,1,47,1,52,2","nothingness,12,1,43,2,1,1","notice,40,1","noticeable,12,1","noticed,49,1","notion,8,5,40,2,49,1,47,1,1,1,52,2","notions,8,2,49,1","noumena,8,1","noumenal,8,4","noumenon,52,1","noun,52,2","nourish,6,1,8,1","nourished,12,1,8,1,49,1","nourishes,40,1","nourishing,12,1","nourishment,40,1,43,1,49,1","novel,48,1","november,40,1","novice,42,1","now”,52,3","nowadays,12,1,8,1,3,1,42,2,50,1","nowhere,40,1","noxious,40,1","ntilde,12,1,8,1","nuance,52,1,48,1","nuances,49,1,52,1","number,12,4,8,7,45,3,51,1,40,2,7,2,2,1,42,1,43,7,49,3,46,1","numberless,43,1","numbers,6,1,3,1,7,1,43,5","numerical,52,1","numerology,12,1","numerous,12,1,44,1,45,1,40,5,52,1","numinous,50,1","nun,8,1,40,2,4,1,50,1","nuns,12,1,8,1,40,8,2,1,42,2,43,4","nurtured,43,3","nyat,8,1","nyorai,8,4,40,3,2,1","nyoze,10,1,5,1,49,1","oacute,45,1","oath,51,1","obediently,43,1","obeisance,3,1,43,1","obey,40,2,42,1","object,12,3,6,2,8,32,5,2,45,3,51,38,37,2,40,2,88,1,7,5,42,30,43,11,49,7,50,7,47,2,1,2,52,11","objection,3,1","objective,12,1,8,6,51,7,37,1,38,1,3,1,7,1,2,1,4,1,43,1,50,1,47,1","objectivity,2,3,52,1","objects,6,1,8,1,51,1,42,4,43,3","oblivious,46,1","oblong,51,1","obscure,12,2,8,1,7,1,43,2,46,1","obscured,38,1,40,1","obscurely,43,1","obscuring,12,1,47,1","observance,43,1,49,1","observances,12,1","observation,40,1","observe,12,1,8,1,43,1","observed,40,1,42,1","observing,12,1","obsessive,51,1","obsessively,51,1","obsolete,40,1","obstacles,12,1,8,1,51,1,40,1,49,1","obstructed,12,1","obstructing,40,1","obtain,40,1","obtains,8,1","obvious,40,3,1,1","obviously,12,1,49,2,50,1,52,3","occasion,12,2,4,1,42,1","occasional,51,1,42,1","occasionally,42,1","occasions,40,1,7,1","occupants,12,1","occupies,8,1,52,1","occupying,52,1","occur,12,1,8,1,40,8,49,1,52,1","occurred,52,1","occurs,12,1,44,1,8,1,51,1,38,1,49,1","ocean,8,2,40,2,4,2,43,1,49,2,50,1","ocirc,9,28,12,56,6,13,10,22,44,33,8,336,5,48,45,112,51,131,37,21,38,10,40,120,3,102,88,5,7,92,2,33,4,19,42,153,43,134,49,78,50,20,47,17,1,20,52,64,46,22,48,14","od,38,1","odds,8,1","odour,6,4,52,1","odours,6,2,38,2,47,1","off,12,9,8,3,38,2,40,6,3,4,2,1,4,1,42,2,43,5,49,1","offence,40,4","offender,42,1","offered,40,1","offering,44,1,8,1,37,1,40,1","offerings,6,1,37,2,40,8,7,2,2,1,42,3,43,5","offers,43,1","office,49,1","offices,45,1","officials,45,1,40,2,43,1","offspring,38,1,40,1,43,1","oiled,12,1","oki,42,3","old,8,4,45,2,51,1,38,4,40,1,43,3,50,1,52,1,46,1","older,45,1,43,1","omega,5,18,88,8","omens,40,2","ominous,40,2","omission,4,1","omissions,12,1,4,1","omnipresence,8,1","omnipresent,12,1,44,1,8,1,46,1","on”,8,2","once,12,1,10,1,44,1,51,1,40,4,42,1,43,3,46,1","oneness,9,2,12,20,6,1,10,1,44,4,8,7,51,2,38,1,3,7,4,12,49,3,50,1,52,1,46,1","ones,9,2,8,2,40,1,43,3,46,14","oneself,12,2,8,4,45,1,40,3,1,1","onganj,51,1","ongi,9,1,5,1","onj,45,1,40,1,42,3","onshin,40,1","onto,51,1,40,1,2,1,42,2,43,3,49,1,47,1,52,4","onwards,12,2,8,1,38,4,40,3,43,1,50,1","ooze,46,1","open,12,8,6,2,10,1,8,6,45,2,51,1,40,3,7,1,42,1,43,7,49,4,1,1,52,4","opened,12,1,38,1,49,1","opening,12,4,6,2,8,1,38,1,40,1,3,2,7,1,4,1,42,1,43,1,47,1","opens,51,1,3,2,50,1,52,3","opinion,52,2","opinionated,3,3","opponent,42,1","opportunities,43,1,52,1","opportunity,45,1,49,1","opposed,12,3,8,7,43,1","opposes,12,1","opposite,12,2,8,3,51,1,40,1,49,1","opposition,6,1,43,1","options,40,1","oracular,38,1,40,1","oral,9,2,6,2,8,11,5,2,51,2,38,1,49,7,50,1,47,1,52,3,46,2,48,1","orally,1,1,48,1","orb,52,2","ordained,8,2,40,1,46,1","order,12,24,6,2,44,2,8,19,45,5,51,6,38,5,40,33,3,14,7,3,2,2,4,3,42,14,43,19,49,8,50,3,47,1,1,1,52,5,46,1","ordered,40,1,42,1","ordering,43,1","orders,8,2,45,2,40,2,42,2","ordinary,12,11,8,3,38,2,40,11,3,2,7,5,42,1,43,2,50,1,47,1,52,2,46,2","ordinay,49,1","organ,8,1,49,1,47,6,52,1","organic,45,1","organise,45,1","organisms,52,1","organize,40,1","organized,45,1","organs,12,5,8,2,38,17,40,1,3,3,43,5,49,1,50,1,47,1,52,3","orgasmic,52,1","origin,12,4,6,1,8,3,51,2,38,1,40,2,42,1,49,1,47,1,52,1","original,9,1,12,44,6,16,10,3,44,1,8,48,45,6,51,28,37,3,38,3,40,6,3,23,7,9,2,1,4,4,42,2,43,37,49,11,50,8,47,3,1,6,52,3","originally,12,10,6,1,10,4,8,6,38,1,4,2,42,2,43,2,49,3,52,1","originates,38,1","origins,51,1,40,2,4,1","ornate,8,1","orphans,43,1","orthodox,8,1","oscillations,8,1","otherwise,12,3","ought,12,1,44,1,40,4,42,1,43,2","ounce,46,1","ourselves,12,4,44,1,8,3,45,1,51,1,38,2,43,2,49,2,50,3,47,2,52,1,46,2","ousts,40,1","outcast,43,1","outcome,8,1,45,1,38,1,43,1,47,1","outlook,46,1","outlying,42,1","outraged,45,1,40,1,52,1","outright,3,1","outset,12,1,8,1,40,1,3,4,43,1","outside,12,22,10,1,44,2,8,5,45,1,37,1,38,4,40,3,3,3,2,1,4,2,42,2,43,2,49,4,50,1,52,2","outstanding,3,1,2,1,42,1,48,1","outstandingly,46,1","outward,8,1,38,2,52,1","outwardly,40,1","ovary,38,1","overall,12,1,8,1,3,2","overbearing,42,1","overbearingly,40,1","overburdened,42,1","overcome,12,1,8,1,51,1,3,1,49,1","overflowing,12,1,2,1,4,1","overgrows,40,1","overjoyed,40,1","overloading,12,1","overlooking,12,2","overriding,43,2","overshadow,49,1","overshadowed,49,1","overshadows,12,1","oversimple,4,1","oversimplified,52,1","overturn,12,1","overwhelm,40,1","overwhelmed,40,1","overwhelming,52,1","owe,40,1","own,12,41,6,2,10,2,44,7,8,11,45,2,51,7,37,3,38,5,40,16,3,5,7,2,4,2,42,6,43,23,49,7,50,1,47,5,1,2,52,10,46,10,48,1","own”,40,1","ox,38,1,4,1,46,1","oxen,8,1,40,1,42,1","oxford,8,2","pa,40,1","pace,49,1","paces,52,1","pacified,8,1","pack,4,1","paddies,40,1","pagoda,8,1,40,2","pagodas,38,1","paid,40,1","pain,12,1,6,1,38,1,49,3,52,1,46,1","painful,12,2,8,1,40,1","painstakingly,7,1","paint,40,2,49,2,52,2","painted,42,2,43,3,52,2","painter,49,1","painters,52,1","painting,12,1,8,1,45,1,38,1","paintings,8,1,43,1,49,1","pair,2,1","palace,12,1,8,2,42,1,49,1","palaces,8,1,49,2","pale,8,1,1,1","palm,46,1","palms,40,1,43,3,46,1","pangs,46,1","panic,45,1,52,1","pantheon,8,2","paper,40,1","paper02,80,8","paper1,81,8","paper2,82,8","parable,3,1","parables,8,1,37,1,3,7","paradisiacal,45,1","paragraphs,51,1","parallel,12,1","paramount,38,1,3,1,42,4,50,1,52,1","paranirvana,8,1","paranormal,52,2","paraphrase,51,1,52,1","paraphrased,8,1","parched,40,1","pardon,45,1","pardoned,45,1,40,1","parent,12,2,8,1,38,1,7,1,42,1","parents,45,1,38,1,3,1,42,2,43,2","park,8,1","parricide,40,2","part,9,1,12,4,10,1,44,1,8,7,5,1,45,7,51,9,40,5,3,3,88,8,4,1,42,7,43,6,49,19,50,8,47,7,1,1,52,12,46,7,48,7","partial,3,1,43,1","partialities,12,1","partiality,1,1","partially,12,2,8,1,3,1,4,1,42,1,43,1,49,2","participants,40,1","participation,8,1","particle,44,1,52,1","particles,12,3,10,1,8,1,51,1,43,1,49,1","particular,12,24,10,1,8,4,45,3,51,3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,1","point,12,6,10,1,8,5,45,1,38,1,51,2,40,7,3,4,2,1,4,3,42,5,43,2,49,5,50,1,1,1,52,7","pointed,12,3,40,4,3,1,4,1,50,1,1,1","pointer,37,1","pointing,12,1,8,1,40,1,43,1","points,12,2,6,2,8,3,51,2,40,3,43,5,50,1,1,1","poison,43,2","poisonous,42,1","pole,12,2","policy,40,1","polish,44,2","polished,44,2","polishing,44,1","polite,12,1","politeness,40,1","pollute,12,1","polluted,43,1","polluting,49,1","pollutions,43,1","polygonum,40,1","pond,8,2,43,1,46,1","ponder,9,1,44,1,8,1,38,1,40,1,7,2,42,1,52,1","pondered,38,1,40,2,42,1","pondering,51,2,48,1","ponds,8,1,40,1,3,1,46,1","pool,46,1","pools,46,1","poor,44,1,43,1,46,1","poorness,52,1","populace,12,1,40,7","popular,8,1,49,1","popularly,52,1","population,40,2","pores,8,1,43,1","portion,42,1,43,1","portrayed,8,1,43,1","portrays,49,1","posed,43,1","position,8,1,51,1,42,3,43,4,46,1","positions,38,1","positive,8,2,49,3,52,1","possess,12,1,8,2,40,1,43,2,47,1,46,2","possessed,12,1,3,1,49,1","possesses,42,1","possessing,46,1","possession,12,6,8,4,38,1,40,2,43,8,49,1,1,2,52,1,46,1","possibilities,7,1","possibility,12,1,10,1,8,1,49,2,52,1","possible,12,2,8,6,45,1,51,1,40,1,3,1,7,1,49,1,1,1,52,3","possibly,40,2,3,1,7,2,49,1","post,52,1","postscript,3,1,43,1","potent,1,1","potential,12,3,8,2,49,1","potentialities,49,1","pouncing,42,1","poured,42,1","pours,40,1","powdered,44,1","power,12,1,8,6,37,1,40,2,3,2,7,1,47,1,1,1","powerful,40,1,42,2,49,1,52,1","powers,12,1,8,5,43,2,49,1,47,1","pr,38,1","prabh,8,1,51,1","practical,6,4,8,2,51,1,3,3,7,1,4,1,49,1,1,2,52,1","practicalities,8,1","practically,8,1,40,1,7,1,42,1,52,1","practicant,12,1","practice,12,50,8,23,45,4,38,5,51,6,40,28,3,12,7,4,2,1,42,6,43,12,49,17,50,2,47,1,1,4,52,2,46,1","practiced,6,1,40,1,43,2","practices,12,13,10,1,44,1,8,5,51,1,40,13,3,2,7,3,42,5,43,7,49,3,50,1,47,1,1,1,52,2,46,2","practicing,12,4,44,1,8,1,43,4,1,1","practise,8,2,45,1","practised,12,2,8,2,42,1,49,1","practises,4,1","practising,12,1,8,1,3,5,50,1","practitioner,12,6,8,1,40,1,7,4,2,3,4,1,42,2,43,1","practitioners,12,1,8,2,45,1,51,1,40,4,7,1,42,1,50,1,52,1","pragmatic,8,4,50,1,46,1","praise,40,4,7,2","praised,40,3,3,1,7,1,1,1","praj,12,1","prasenajit,40,2","pratyekabuddha,40,1","pray,40,4,42,2","prayed,40,1,42,1","prayer,45,1,40,3,3,1,42,1","prayers,40,1,42,2","pre,42,1","preach,8,1,40,1","preached,12,1,8,2,3,1,43,3,49,1,52,1","preaching,12,2,40,1,3,4,4,1,43,2,52,1,48,1","preamble,38,1","precedence,12,1","precedent,12,1","preceding,43,1","precept,6,1,45,1,51,4,37,1,50,1,1,12","precepts,12,1,40,14,42,2","precious,12,2,8,11,51,6,37,16,40,1,3,2,7,4,2,3,42,3,43,8,46,4","preciousness,12,1","precipitating,40,1","precise,12,1,8,2,40,3,3,1,42,1,49,1,50,2,1,1","precisely,45,1,51,2,42,1,43,1,1,1","precursors,40,1,1,1","predicted,8,1,40,1","prediction,45,1,3,1,43,1","predictions,43,3","prefecture,8,2,45,2","prefer,8,1","pregnant,12,1,43,1","prejudiced,12,1,3,1,42,2","prejudices,40,1","preliminarystudy,1,1","premises,12,1,3,1","preoccupied,8,1","preordained,4,1","preparation,12,1,45,1,4,1,43,1,52,1","preparatory,3,1","presages,43,1","presence,8,1,4,1,46,1","presences,51,1,40,1,49,1","present,9,1,12,32,6,3,10,3,44,2,8,23,45,3,38,9,51,5,37,1,40,15,3,18,7,5,2,7,4,7,42,10,43,13,49,8,50,5,47,1,1,4,5,1,52,17,46,5","presented,40,1,3,1,42,1","presenting,45,1","preservation,8,1,49,1","presides,6,2","presiding,51,1","press,12,1","pressed,12,2,42,1","pressured,45,1","prestige,40,1","presume,12,1,49,1,47,1","pretend,50,1","pretended,43,1","prevail,43,1","prevailing,40,1","prevent,12,1,8,1,51,1,40,2","prevents,40,1","previous,12,1,8,2,40,2,7,1,42,1,43,2,49,2,47,2,52,1","previously,42,1,43,3,46,1","prey,47,1","prices,40,1","pride,8,2,40,1,43,1","primal,4,5","primeval,8,1","primordial,12,1,6,2,10,1,8,8,45,1,51,6,3,13,7,4,4,1,43,14,49,4,50,2,47,1,1,6","primordiality,6,1,51,1,4,1,1,1","primordially,8,5","prince,12,3,38,2,40,2,42,3,43,8","princes,40,4,42,1","principal,8,1,51,5,7,1,52,1","principle,12,18,6,3,44,1,8,6,38,2,51,1,40,1,3,11,4,8,42,1,43,3,1,3,46,1","principles,12,3,45,1,40,1,43,1","printing,40,2","prior,12,9,8,7,38,1,51,1,40,1,3,11,4,4,42,1,43,6,49,3,50,1,1,3,52,1","prisoners,45,1","private,45,1,37,1,7,1","privilege,7,1","probably,12,3,8,2,45,1,2,1,49,1,1,1,52,1,48,1","probe,12,1","problem,8,1,51,1,40,1,50,1","problems,8,2,2,1,43,2,50,1","proceed,52,2","proceeding,38,1,42,1,43,1","proceeds,49,1","process,12,3,8,5,51,2,3,2,49,1,50,1,47,2,52,2","processes,49,1,52,1","procession,49,1","proclaim,43,1","proclaimed,40,1,3,1,43,3,1,1","proclaiming,12,1,3,1","procrastinating,12,1","prodigies,43,7","prodigy,43,1","produce,12,2,8,1,40,2,43,1","produced,12,1,3,1,43,1,47,1","product,51,1","profane,12,1","profit,40,1","profound,12,4,8,2,45,2,38,1,51,3,40,3,3,1,2,2,4,1,42,3,43,3,49,1,50,1,1,1,52,3","profounder,48,1","profoundly,40,2,2,1","profundities,12,3","profundity,51,1,49,1,52,3,48,1","progress,12,1,42,1,43,1,52,1","progression,37,1","progressive,8,2,4,1","progressively,45,1,4,1","prohibit,40,1","prohibited,43,1","project,51,1,49,1,52,1","projected,51,1,4,1,48,1","projection,52,1","prolonged,12,1","promise,43,1","promised,8,1","promote,45,1","promoted,45,1","prompt,43,1","pronounced,8,2","proof,12,2,6,2,8,1,45,1,3,10,43,4,1,2","proofs,3,1,1,1","propagate,6,1,8,2,45,1,40,2,3,1,7,1,42,2,43,9,49,1,52,1","propagated,8,1,45,1,40,2,3,1,7,1,2,2,42,1,43,10,1,1","propagating,8,1,45,1,40,1,3,1,42,2,43,4","propagation,45,1,38,1,40,1,3,2,7,3,42,3,43,2,49,1,1,2","propensities,12,7,10,2,8,5,38,1,51,1,40,2,3,8,4,1,42,5,43,3,1,4,46,2","propensity,38,1,43,4,1,1","proper,8,1,40,2,3,1,42,1,46,1","properly,12,1,43,1","properties,12,1,8,2,50,1","property,12,1,8,1","prophecies,43,1","prophecy,4,1,43,1","prophesied,4,2","proportion,47,1","proportionately,51,1","proportions,8,1","propos,5,1","propose,43,1","propounded,12,1,40,1","propounds,8,1","propriety,12,3,40,2","proselytize,43,1","proselytizing,12,1","prosperity,40,1","prosperous,8,1,40,1","prospers,40,1","prostrate,46,1","prostrated,12,1","protect,12,1,8,2,51,3,40,7,43,4,49,2","protected,40,1,43,1","protecting,12,1,40,4,43,1","protection,40,3,7,2","protective,8,1,40,1","protector,40,1","protectors,8,3,40,1,49,1","protects,40,1","protocol,51,1","protract,3,1","protracted,45,1,43,1","protractedly,49,1","prove,3,1,43,1,1,1","proven,42,1","proves,42,1","provide,3,1","provided,4,3,43,2","provident,12,1","province,45,2","provinces,40,2,42,4","provisional,12,38,6,1,44,1,8,4,38,1,51,1,40,4,3,19,4,1,42,6,43,12,1,1","provisionally,3,2","provocations,40,1","provoke,45,1","proximity,3,2","prudent,4,1","psyche,51,1","psyches,45,1,51,1,49,1,47,1,52,1,48,1","psychic,49,2,52,1","psychological,8,1,51,3,49,6,50,3,52,3","psychologically,47,1,52,1","psychology,51,1,49,1","puberty,12,1,8,1,38,3,50,1","public,12,2,45,2","pulled,12,1","pulsate,47,1","pundar,9,3,8,3","pungent,40,1","punish,8,1,51,1,42,1","punished,40,1","punishment,8,2,4,1","punishments,12,3","pure,12,8,8,4,45,1,51,1,40,2,3,6,42,1,43,6,49,1,47,2,1,1","purely,49,1,1,1","purgatorial,8,1,49,1","purified,44,2,43,1","purify,44,1,2,1","purifying,8,1","purity,12,1,8,2,51,1,3,5,49,3,46,1","purple,42,1","purport,40,1","purpose,8,1,45,1,3,4,2,1,43,1,49,1,1,1,46,1","purposes,47,1","pursue,40,2","pursues,8,1","pursuing,43,1","puts,40,2","putting,12,2,40,2,3,1,42,1,43,3,49,1,1,2","puzzles,6,1","pwards,38,1","qualified,8,1,43,1","qualities,12,24,6,2,8,29,10,17,38,1,51,3,40,2,3,5,7,3,2,1,4,4,42,1,43,17,49,23,50,1,5,1","quality,12,2,8,6,10,1,38,2,51,3,3,3,4,1,43,2,49,8,50,1,47,1,52,2","quan,40,1","quantity,8,1","quarreling,12,1,1,1","quarrels,40,1","quarters,40,2","quartz,3,1","queen,8,1,43,4","quell,40,2","query,43,1","quest,45,1,51,1","question,12,1,6,2,51,1,40,3,3,23,7,1,4,4,42,12,43,23,49,3,50,2,1,6,52,3,46,1","questioning,12,1","questioningly,42,1","questions,8,8,42,2,49,1,5,1,52,1","quick,40,1","quickly,12,1,40,3","quiet,12,1","quietude,40,1,42,1","quintessence,12,1,8,1","quirks,50,1","quite,8,1,51,1,40,4,3,1,6,1,43,3","quotation,12,4,51,2,40,1,42,1,52,2","quotations,40,1,3,2,2,1,42,2","quote,40,1,49,3,52,1","quoted,12,1,51,1,40,5,3,2,43,1,49,2,50,1,52,1","quotes,40,2,3,1","quoting,40,2,3,2,42,2","race,4,1","racoons,12,1","radiance,40,1,1,1","radiant,43,1,52,1","radiated,40,1","rafters,40,1","rage,45,1,40,3,42,1,49,1","rages,52,1","raging,40,3,4,1","rahula,8,1","rai,51,1","raid,8,1","rain,12,4,8,2,45,1,38,1,40,6","rainfall,40,1","raining,46,1","rains,40,2","raise,4,1","raised,40,2,6,1,42,1,43,1","raising,12,1","raj,8,1,52,1","rajagriha,8,1","rake,40,1","rakshashi,12,1,7,1,49,1","raku,12,3,8,3,38,1,40,2,3,7,7,1,6,6,4,5,42,2,43,9,49,1,52,1","rakuy,40,1","ramba,43,1","ramble,42,1","rambling,40,1","ramit,43,1","rampage,40,1","ran,8,2,45,1,42,2","random,4,2","range,12,2,38,1,40,1,1,1","rank,40,1,42,2,46,1","ranking,46,1","ranks,7,2","rapidly,52,1","raptures,8,2,49,2","rapturously,52,1","rare,50,1","rarely,8,1","rat,38,1","rate,42,1","rated,7,1","rather,12,1,8,2,10,1,45,1,40,3,3,1,42,3,43,1,49,3,50,1,47,1,52,1,48,1","ratified,12,3","rationality,49,1","ratnasambhava,46,1","ravines,38,1","rdquo,12,1,3,7","reach,8,1,40,1,43,1","reached,12,3,8,4,40,4,3,1,42,1","reaches,12,4,8,2,40,2,3,5,7,2,6,1,43,2,49,1,50,1,1,3,52,1,46,1","reaching,12,1,8,1,44,1,38,1,40,1,3,1","react,52,1,46,1","reacted,46,1","reaction,52,1","reactions,45,1,52,1","read,12,3,10,2,44,1,45,1,51,2,40,8,3,1,4,1,42,5,43,6,49,1,1,2,52,1,46,2,48,3","reader,8,1,45,1,49,1,50,1,52,2,46,1","readers,48,1","readily,52,2","reading,45,2,51,2,37,1,40,5,42,4,44,1,49,1,52,2","readings,12,1","reads,40,1,43,3","ready,12,1,8,1,38,3,42,1,50,1","real,9,5,12,48,8,36,45,2,38,2,51,2,40,13,3,12,7,10,6,1,2,4,4,5,42,5,44,2,43,10,49,5,50,2,47,7,1,3,5,1,52,9,46,2","realisation,8,1,51,1,43,1,52,1,48,1","realise,51,1,3,1,4,2","realised,8,1,3,1,4,1","realising,8,1,3,1","realistic,51,1","realities,8,2,3,1,49,1","reality,12,17,8,13,10,4,38,1,51,1,40,2,3,12,7,2,6,1,4,1,42,1,44,1,43,1,49,7,52,4","realization,12,2,45,1,3,1,49,1","realize,12,7,38,2,51,2,40,3,44,2,43,3,49,1","realized,8,1,10,1,40,1,2,1,46,1","realizing,42,1","really,12,6,8,4,10,1,38,3,51,4,37,1,40,9,3,1,7,2,4,1,42,6,44,1,43,4,49,2,50,4,47,2,1,2,52,10,46,1","realm,9,5,12,16,8,33,10,1,45,3,51,9,37,2,40,37,3,4,7,2,6,3,2,3,4,10,42,10,44,4,43,42,49,16,50,2,5,1,52,2,46,2","realms,12,53,8,36,10,4,38,6,51,3,40,11,9,1,3,18,7,5,6,2,2,1,4,23,44,1,43,59,49,25,50,3,47,1,1,1,52,11,46,4,48,1","reaped,10,1","reason,12,7,8,2,10,2,51,4,40,11,3,4,7,4,2,1,4,2,42,3,43,7,49,1,52,2,46,4","reasonable,50,1,52,1","reasonably,45,1","reasoning,12,1,8,2,51,1,37,1,40,4,52,1","reasons,51,1,3,1,42,2,43,2,52,1","reassures,8,1,49,1","rebellion,40,4","rebellions,42,1","rebels,40,3","rebirth,40,1,47,1,52,3,46,1","reborn,12,3,8,3,45,1,40,10,2,1,42,1,43,1,49,1,52,2","rebuffed,46,1","recalcitrance,2,1","recalled,7,1","recapitulate,43,1","receding,52,1","receive,12,3,38,2,40,4,3,1,7,2,43,3,46,1","received,12,1,8,3,45,3,51,2,37,1,40,1,2,1,4,1,42,4,43,3,50,1,1,1,52,1,46,1","receives,2,1,47,1","receiving,37,1,3,1","recent,12,2,40,2,4,1,49,1","recently,12,1,52,1","receptacle,12,1,10,1,40,1","receptacles,12,13,8,3,38,1,3,1,4,1,43,4,1,1","reception,12,1,51,1,52,1","receptive,12,1,49,1","receptivity,12,1,8,1,38,3,50,1","recesses,7,1","reciprocal,8,1,51,1","recitation,45,1,51,1,40,1,6,1,49,1,50,1,47,1","recite,8,1,10,3,37,2,40,2,7,2,2,1,44,2,43,1,49,2,52,1","recited,10,1,3,2,7,2,42,1,1,1,52,1","recites,3,1,43,2","reciting,12,3,8,2,45,1,40,7,3,2,7,1,2,1,4,2,42,1,44,4,50,1,47,1","recognise,52,1","recognised,6,1","recognition,6,1","recognize,49,1","recollect,8,2","recompense,8,1","reconciliatory,40,1","recondite,12,5,8,2,38,7,40,2,9,1,3,5,7,1,4,1,43,4,1,1","reconstitute,48,1","record,12,1","recorded,12,1,4,1","records,40,1","recount,43,1","recounted,8,1,38,2,3,1,43,1,52,1,46,1","recounting,38,1","recourse,42,1","rectify,40,1","recuperation,45,1","red,8,1,51,2,40,4,3,1,6,1,49,11,46,1","redemption,1,1","rediscover,45,2","redness,49,1","reduce,46,1","reduced,12,1,43,2,1,1","reeds,40,1","refer,12,6,8,8,10,1,38,4,51,2,40,2,7,3,2,1,4,1,44,2,43,4,49,2,52,2","reference,8,1,3,1,6,1,2,1","references,12,2,8,1,37,1,40,1,3,2,46,1","referred,12,16,8,12,45,2,38,2,51,1,40,4,3,8,6,3,7,2,2,1,4,6,42,2,44,2,43,2,49,3,50,1,47,1,1,3,52,3","referring,12,2,45,1,40,1,4,1,42,1,43,1,49,1","refers,12,14,8,8,10,3,38,1,51,4,37,2,9,1,3,1,7,1,4,2,44,1,43,2,49,4,1,3,52,2,46,1","refined,40,1,4,2","reflect,4,1,1,2","reflected,12,2,8,1","reflection,12,2,8,2,51,1,40,1","reflections,12,2","reflects,4,1","reflexion,38,1","refuge,8,2,45,3,40,8,9,1,42,2,43,1","refusal,40,1","refused,40,1,49,1","refuses,40,1","refutations,12,1","refute,42,1,43,1","refuted,8,2,45,1,42,1,43,1,50,1,52,1","refutes,12,1","refuting,43,2","regard,12,4,8,3,10,2,38,2,51,4,37,1,40,8,3,3,6,1,4,1,42,4,44,2,43,4,49,4,47,2,1,1,52,1","regarded,8,1,10,1,40,2,3,2","regarding,43,1","regardless,12,1","regardlessly,38,1,40,1","regards,12,1,8,2,51,1,40,1,43,5,52,1","regency,42,1","regent,45,1,40,1,42,3","region,8,1,45,1,37,1,40,1,49,5,46,3","regions,40,3,43,2,46,1","regression,40,1","regret,40,1","regretful,12,1","regrets,4,1,43,1","regular,40,3","regularly,42,1","regulation,40,1","regulators,12,2","reign,40,5,42,17","reigns,40,2,42,1","reincarnated,8,1","reincarnation,8,1,51,2,37,1,40,1","reins,40,1","reintegrated,12,1","reiterate,40,1,49,1","reiterating,52,1","reject,12,3,40,1","rejected,12,1,40,1","rejecting,12,1","rejoicing,43,1","relate,38,1,3,1","related,12,1,8,1,51,1,40,1,42,1,52,1","relation,8,3,38,1,47,1,1,1,52,2","relations,40,1,43,2","relationship,12,2,8,5,7,1,2,1,4,1,43,7,49,2,52,1","relationships,8,3,10,1,40,1,7,2,2,1,43,4,49,1,50,1","relatively,4,1","relatives,40,3,7,1","relativity,12,21,8,10,10,5,51,2,37,1,40,1,3,3,6,2,7,1,2,2,4,4,42,1,43,3,49,6,52,1","release,8,2,10,1,3,1,44,1","released,40,1","relevant,8,1,42,1","reliance,52,1","relic,51,1","relics,8,1,43,1","relied,12,1,42,1,46,1","relief,45,1","relies,12,1,43,1","relieved,43,1","religion,45,1,51,1","religious,8,3,45,1,37,5,40,8,7,1,42,6,49,1,50,1,5,1,52,1","relinquish,12,1","relinquished,43,1","reliquary,8,1,38,1,42,1","rely,12,1,40,4","relying,42,1","remain,12,1,45,1,38,1,40,2,43,1,52,2","remainder,12,1,43,1","remained,3,1,42,1,43,1","remaining,12,2,45,1,40,2,3,1,7,1,4,1,43,3","remains,12,2,8,3,38,1,40,2,4,1,42,2,43,1,49,1,52,2,46,1","remark,12,2,52,1","remarked,43,1","remarks,8,1,40,1","remedy,40,1,43,1","remember,40,1","remembered,38,1","reminiscences,10,1","remorse,8,1","remorsefully,1,1","removed,4,1,49,1","removing,12,1,40,1","ren,8,1,51,1","renamed,8,1,45,1","rench,45,1","render,8,1","rendering,8,1","renew,40,1","renewal,52,2","renewed,51,1","renewing,52,1","renge,12,12,8,40,10,10,45,6,38,4,51,12,37,8,40,5,9,12,3,25,6,5,88,5,7,25,2,8,4,6,42,4,44,13,43,14,49,10,50,6,47,7,1,6,5,5,52,5,46,12,48,6","renounce,40,2","renounced,12,1,8,1,40,1","renovated,40,1","renovates,51,1","renovation,52,1","renowned,45,1,2,1,46,1","reoccurring,51,1","repay,40,1,42,1","repeat,50,1,48,1","repeated,12,1,40,1","repeatedly,40,1","repent,1,1","repentance,40,1","repetition,12,1,8,1","replace,12,1,8,2","replaced,12,1,40,1","replacements,52,2","replacing,40,1","replenished,12,1,38,1,3,1,47,1,52,1","replenishment,52,1","replied,12,1,40,6,7,1","replies,42,1","reply,45,2,6,1,7,1,2,2,43,4,1,1,5,1","reported,49,1","reports,45,1,40,1","repositories,12,3,1,1","repository,12,1,3,1,44,1","represent,12,1,38,1,51,2,40,2,6,1,49,1","representation,8,3,38,1,37,1,43,1","representations,40,1","representatives,51,1","represented,8,5,51,1,7,2,2,1,49,1","representing,12,5,8,2,51,2","represents,12,4,8,5,38,4,51,9,40,2,6,1,49,2","repressed,4,1","repressing,8,1","repression,8,1","reprimanded,45,1,52,1","reproachfully,42,1","reproduction,51,1","reprovingly,40,1","reptile,8,1","repudiation,12,1","reputation,7,1,2,1","reputations,7,1","reputed,8,1","request,8,1","required,12,1","requires,12,1,8,1,38,1","requital,12,1,8,11,45,1,7,4,10,1,49,1","requitals,4,1","requite,42,1","research,52,1","researcher,49,1","resembles,1,1","resentment,40,2,2,1","resentments,12,1,10,2","reserve,43,1","residence,45,2","resides,50,1,46,2","resistance,12,2,3,1","resolve,40,4,4,1","resolved,43,4","resolving,8,1","resorting,12,1,40,1","respect,12,1,8,2,45,1,37,1,40,4,6,1,7,1,2,1,42,1,44,1,43,1","respected,40,1,43,1","respectful,12,1,8,1","respectfully,37,1,4,1,43,1","respective,12,2,8,3,45,1,51,4,40,1,9,1,2,1,43,2,49,2,50,1,52,2","respects,43,1","respiration,12,1","respond,12,1","responding,12,1","response,12,1,38,1,42,1","responsible,49,2","rest,12,2,8,2,45,1,38,1,51,2,37,1,40,1,3,1,6,1,10,1,4,1,52,3","restore,12,1,40,1","restrain,40,1,43,1","restrained,40,2","restraint,8,1,40,1","rests,52,1","result,12,2,8,3,45,1,38,4,40,6,7,1,2,1,42,1,43,2,49,1,47,2,1,1","results,8,1,38,1,40,1","retain,4,1","retinue,38,1,43,1","retinues,40,2","retired,45,2,40,1,42,1","retreat,42,1,43,1","retribution,8,1","retributions,40,1","retrogression,40,2","return,12,4,8,1,40,1,4,1,49,2,47,1","returned,12,1,8,1,45,4,42,1,43,3","returning,12,2,8,1,45,1,10,1,52,1","returns,12,1,42,1","reveal,12,8,8,6,45,1,38,1,37,1,40,1,3,9,7,1,10,2,4,1,42,1,44,1,43,7,50,1,1,1,52,1,46,4","revealed,12,11,8,6,40,1,3,7,7,1,4,1,42,2,43,8,1,1,52,1","revealing,12,1,6,1,52,3","reveals,12,2,8,6,45,1,38,1,3,1,7,1,10,1,43,1,1,1,46,1","revelation,12,3,3,2,6,5,7,1,4,1,44,1,52,2,46,1","revelations,45,1,51,1","revenge,42,1","revere,40,5","revered,12,1,38,1","reverence,12,1,37,1,40,2,2,1,10,1,42,2,43,2,1,1","reverently,7,1,44,2,43,2,49,1","reverie,12,1","reversals,12,1","reverse,12,1,38,1,4,1","revile,40,1,43,1","reviles,40,1","reviling,40,1","revolt,40,2","revolts,40,1","revolving,4,1","reward,12,16,8,6,45,1,51,2,40,4,3,4,7,6,2,1,10,2,4,2,43,2,49,2,50,1","rewards,12,1,38,1,40,3","ri,8,1,42,2","rice,8,1,37,1,40,2,10,1","rid,12,2,38,1,40,2,49,1","riddles,8,1","ridicule,4,1","ridiculed,2,1","ridiculous,1,1","rift,8,1","right,12,5,8,3,45,1,51,7,40,13,42,2,43,9,49,2,52,1,46,1","righteous,45,1","righteousness,12,2,1,1","rightful,3,1","rights,12,1,45,1","rigid,12,1","riki,8,1","ring,12,1,38,1","ripe,12,1,40,1,3,1,1,1","ripen,8,1,10,1","ripened,43,1","rise,12,1,8,2,3,2,42,2,44,2,43,2","rises,40,1","rising,40,3,4,1","risk,7,1","rissh,12,1,8,1,40,1,5,1","rite,40,1","rites,8,1,40,2,42,3,49,1","ritsu,12,2,8,1,45,1,42,7,43,1","ritual,45,1,51,1,40,1,6,1,42,4,50,1","rituals,42,1","river,40,4","rivers,12,3,8,1,38,2,40,3","rivulets,12,2,38,1,42,1","rjuna,8,3,40,2,1,1","roach,45,1","road,8,2","roads,40,1","roar,47,2","robbers,45,1,40,1","robbery,38,1","robe,40,2","robes,40,1","rocks,12,1,4,1","roku,49,1","rokuny,8,1,50,1","rokusoku,8,1","role,12,3,8,3,51,1,42,2,44,1,43,1,49,1,52,1","roles,8,1,7,1","roll,12,1,38,1,47,1","rolling,8,1,46,1","romantic,8,1","ron,8,1,40,1,5,1","roofs,40,2","room,4,1,49,1","rooster,38,1","root,12,2,4,1,52,1","rooted,43,1","roots,12,1,8,1,40,3,7,1,4,2,44,1","rope,51,1","rose,40,1","rotation,2,1,1,1","rotten,45,1","rough,42,1,46,1","roughly,7,1,2,1,42,2","round,12,1,38,2,40,2,42,1,43,1,52,1,46,1","rounded,12,1","roundness,52,1","row,40,2","royal,12,2,8,2,40,2,42,3,1,1","rsquo,12,113,3,106,4,18,5,1","rtha,12,1","rti,52,1","ruan,40,1","rubble,1,1","ruby,8,1","rudely,12,1","ruin,45,1,40,3","rule,12,1,42,1","ruled,42,2","ruler,12,1,45,2,38,1,40,1,42,1","rulers,8,2,40,7,3,1,42,2,43,1","rules,12,2,8,2,3,1,42,2,1,1","ruling,40,2","run,12,2,8,1,38,5,40,2,7,3,10,1,50,2,5,1","rungs,8,1","running,12,1,48,1","runny,38,1","runs,12,2,8,1,7,1,10,2","rushing,40,1","rustic,40,1,49,1","sabutsu,8,1","sack,8,1","sacred,38,2,42,1,50,1,46,1","sacrilegiously,40,1","sad,12,3,40,3,4,1,49,1","saddest,40,1","saddharma,8,2,9,2","sadistic,49,1","sadness,40,1,4,2","sado,45,1,42,1","safe,40,1","safeguard,40,1","safeguarding,12,1","safekeeping,40,1","safety,40,2","saga,42,1","sagas,52,1","sage,8,2,45,1,40,1","sages,43,1","saich,8,1","said,12,16,8,23,45,1,38,7,51,4,37,1,40,23,9,3,3,30,6,3,7,2,10,4,4,7,42,9,44,1,43,32,49,10,50,4,1,1,52,4,46,4","saik,42,1","sain,45,1","saint,45,1","saintly,37,1,40,4","saints,49,1,50,1","sairen,45,1,3,1,6,1,7,1","sake,3,3,7,4,2,1,42,2,43,1,49,1","sala,43,2","salty,40,3","salvation,12,2,8,4","sam,8,4,3,4,4,1,42,8,43,1","same,12,42,8,7,45,11,38,17,51,6,37,1,40,23,3,16,6,1,7,4,2,2,10,6,4,6,42,12,44,3,43,14,49,4,50,4,47,1,1,2,52,9,46,2,48,2","sameness,12,1","samurai,45,3,42,2","san,12,3,8,1,38,3,51,1,1,1,5,1","sanctimoniousness,50,1","sand,45,1,40,1,7,2,43,3","sandai,51,1","sandal,44,1,1,1,46,1","sane,40,1","sangai,52,1","sangha,40,1","sanj,8,1","sanjin,8,2,52,1","sanmai,8,1","sanmaid,45,1","sanron,12,1,8,2,40,1,42,6,43,1","sanronsh,8,1","sanskrit,8,43,51,2,9,4,43,1,47,1,52,1","sanskritologists,52,1","sanuki,42,2","sanzen,8,1,52,1","sarubashitta,12,1","sarvasiddh,12,1","sassh,40,1","sat,8,1,51,1,9,1,3,1,2,1,42,1,43,5","satiated,40,1","satisfactorily,52,1","satisfactory,49,1","satori,3,1,4,1,44,1","satta,42,1,43,1","saturn,12,1,38,1","save,12,1,8,2,45,1,40,2,4,1,43,1","saved,45,1,43,1","saw,12,2,37,1,40,3,3,1,42,1,43,4,50,1","say,12,12,8,1,45,1,38,9,51,6,37,1,40,23,3,13,7,2,10,3,4,5,42,6,44,4,43,9,49,4,50,5,47,1,1,3,52,4","saying,12,6,38,1,51,1,40,7,3,4,7,1,10,1,4,2,42,1,49,2,1,1","says,12,22,8,7,45,2,38,12,51,2,37,1,40,29,9,2,3,27,6,1,7,7,2,3,10,1,4,7,42,7,44,1,43,72,49,7,50,3,1,7,52,1,46,4","scale,12,1","scalpel,43,1","scaly,8,1","scanty,40,1","scarce,40,1","scare,40,1","scars,47,1","scattered,12,1","scattering,43,1","scents,8,1","schema,49,1","schematic,8,1","scheme,42,1","scheming,42,1","schism,4,1","schizophrenia,45,1","schizophrenic,51,1,40,1","scholar,3,1,43,1","scholars,12,5,8,1,3,3,6,1,43,7,49,1,1,1","school,12,28,8,48,45,7,38,1,51,3,40,20,3,6,2,5,42,69,43,7,50,1,1,2,52,3","schools,12,12,8,11,45,4,38,1,40,2,3,1,42,11,43,9,49,2,47,1,52,9","science,49,1,52,1","sciences,12,1","scientific,52,1","scissors,40,1","scoffed,42,1","scold,40,2","scolding,40,2","scolds,40,1","scope,8,1,40,1,52,1","scorched,40,2","scorching,46,1","scouring,42,1","scowl,2,1","scrap,38,1,4,2,49,1","screams,40,1","scriptural,48,1","scriptures,8,1,43,1","scroll,51,1,42,1","scrolls,38,1","sculpt,40,1","sculptor,49,1","sculptural,49,1","sculptures,43,1","sea,12,8,8,2,38,1,40,1,3,1,7,1,42,3,43,4,49,2,52,1","seal,12,5","search,12,2,8,2,40,2,44,1,49,1,52,1,48,1","searching,40,1,46,1","seas,38,1,40,3,7,1","seashore,45,1","seaside,42,1","season,12,1,40,3","seasons,12,1,38,1,40,3,46,1","seat,46,2","seated,12,1,8,1,51,2,3,5,2,1,42,1,43,3,46,1","seats,3,2,43,3","second,12,6,8,12,45,5,38,3,51,2,40,10,3,1,6,2,7,1,2,2,10,1,4,1,42,7,43,11,49,7,50,2,1,1,52,4","secondary,48,1","secondly,8,4,3,3","secret,12,1,8,1,38,1,40,2,3,1,7,1,4,1,42,2,43,1,1,1","secrets,8,1,51,1,49,1,52,1","sect,45,1","sectarian,45,1,40,2","sections,3,1","sects,45,1","securing,45,2,40,2,42,1,49,1,5,1,52,1","security,45,1,40,2","see,12,14,8,67,45,1,38,8,51,1,37,1,40,19,3,2,6,2,2,1,4,2,42,6,44,1,43,14,49,9,1,2,52,6,46,1,48,1","seed,12,2,38,1,40,1,42,1,43,3","seedlings,40,3","seeds,12,3,8,11,38,3,40,2,3,6,4,7,43,19","seedy,49,1","seeing,12,2,8,1,38,4,37,1,40,2,3,1,42,2,43,8,47,2,46,1","seek,12,1,8,5,40,1,43,4,49,3,52,1","seeking,12,2,8,1,40,2","seem,8,1,40,1,3,1,2,1,10,1,42,2,49,1,1,1,52,1","seemed,42,2","seeming,40,1","seems,8,2,45,1,40,4,7,1,2,2,10,1,42,2,43,1,49,1,1,1,52,3","seen,12,5,8,20,38,5,51,2,40,5,6,1,7,1,42,2,44,1,43,4,49,8,50,1,47,1,52,4,46,1","seep,3,1,49,1","sees,12,1,38,1,51,1,40,3,47,1","sei,43,1","seich,45,4","seiry,42,1","seishi,40,2","seitaka,42,1","seiten,46,1","seiwa,42,1","seize,40,1,46,1","seized,40,1","seizes,42,1","sejizai,8,1","sekai,49,1,50,1","seken,8,1","seki,40,1","sekigaku,42,1","selected,40,1","selecting,45,1","selection,12,4,8,4,45,4,38,4,51,4,37,4,40,4,9,4,3,4,6,4,88,4,7,4,2,4,10,4,4,4,42,4,44,4,43,4,49,4,50,4,47,4,1,4,52,4,46,4,48,4","selfishness,43,1","selves,38,1,10,2","semantic,52,1","semblance,8,1","semi,38,1","sen,8,1,51,1,42,1,43,2,1,1","send,40,1,2,1","sending,8,1,42,1","senior,45,1,2,1,42,1","senji,45,1","sens,42,1","sensation,8,2,51,1,52,1","sensations,12,2,49,1,52,1","sense,12,14,8,7,38,16,37,1,40,2,3,3,4,1,43,4,49,6,50,1,47,2,52,7","senses,38,2,51,1,2,1,43,1,49,1","sensitive,4,1,52,1","sensitivity,49,1","sensory,38,3","sensual,38,1","sensuous,12,1,8,1,38,2","sent,45,2,40,2,42,3,43,3","sentence,51,1,40,1,3,3,49,3,52,2","sentenced,40,1,7,1","sentiency,8,1,6,1","sentient,12,63,8,29,45,1,38,15,51,2,40,13,9,1,3,13,6,8,7,6,2,3,10,1,4,5,42,1,44,8,43,22,49,14,50,2,47,3,1,2,5,1,52,12,46,16","senyo,40,1","separate,12,23,8,12,38,5,51,5,9,1,3,13,2,6,10,4,4,6,44,4,49,8,50,1,1,2,5,1,52,7,46,4","separated,12,7,8,1,7,1,52,2","separately,12,1","separates,40,1","separating,40,1","separation,12,1,7,1","sequel,7,1,49,1","sequence,12,3,8,3,38,1,40,1,52,1","serenity,40,2","series,12,1,8,1","serious,8,1,40,6,2,1","seriously,40,4,7,1","sermons,8,1,40,1","serpents,8,1,43,1","servant,49,1","servants,42,1","serve,8,1,42,1,1,2,5,1","served,43,1","service,51,1,40,1,42,1","serving,8,1","seshin,40,1","set,12,6,8,4,38,1,37,1,40,10,3,3,10,1,4,1,42,6,43,3,49,1,47,2,1,3","sets,4,1,52,1","setting,8,4,7,2,52,1,46,1","settle,42,1","settles,46,1","seven,12,4,8,7,38,5,51,2,37,1,40,14,3,7,7,3,2,1,10,3,42,11,43,9,50,1,47,2","seventeen,45,1,40,1","seventeenth,43,4","seventh,8,1,45,1,40,6,3,3,4,2,42,2,44,1,1,2","seventy,43,1","sever,49,1","several,45,1,3,1","severance,8,1","severe,40,3,49,1","severely,45,1,40,1","severity,8,1","sex,12,1,8,1,40,4,49,3","sexual,38,1,40,1,2,1,49,1","sh,12,8,8,36,45,10,51,2,40,8,3,5,7,2,10,1,4,2,42,5,44,1,43,16,49,3,50,3,47,1,1,1,5,9,46,5","shaba,49,1,50,1","shade,51,1","shadow,12,1,8,1","shadows,12,1,8,1,40,1","shakason,8,2","shake,12,1,8,1,40,1,42,1,47,1","shakh,38,1","shakra,51,1","shaku,40,8,46,1","shakubutsu,8,1","shakumon,8,2,52,1","shakyamuni,12,23,8,53,45,1,38,1,51,14,37,1,40,17,9,1,3,9,6,3,7,19,2,6,42,23,43,40,49,9,50,1,1,4,52,11,46,2,48,1","shakyas,8,2,1,1","shall,12,1,37,2,40,1,44,1,43,3,49,1,1,1","shallow,40,1,2,1,42,2","shallowness,46,1","shallows,40,1,42,2","shame,42,1,44,1","shan,40,1","shandong,12,1,38,1","shanxi,12,1,38,1","shapa,42,1","shape,8,3,45,1,38,4,51,1,7,1,10,1,44,1,47,1,46,2","shaped,38,1,40,2","shapes,38,1,49,1,52,1","share,3,1,44,1","shared,8,1,7,1","sharihotsu,8,1,40,1","shariputra,8,1","sharon,40,1","sharp,40,2,3,2,42,1,49,1","sharper,46,1","shatter,6,1","shattering,12,1","shave,40,1","shaven,40,1","shaves,40,1","she,8,1,3,1,46,2","shed,7,4,52,1","shedding,40,3,4,1","sheep,46,1","sheet,52,1","shelter,43,1","shen,40,1","shi,8,4,51,1,40,4,50,1","shibi,43,1","shiga,8,2","shij,45,1,2,5,5,2","shikan,12,1,8,1","shiki,8,3,51,2,4,1,49,5,50,2,47,1,52,1","shiky,8,1","shimotsuke,42,1","shimpen,12,1,8,1,38,1,37,1,40,1,9,1,3,1,6,1,7,1,2,1,10,1,4,1,42,1,44,1,43,1,49,1,1,1,5,15","shin,8,1,45,1,40,1,43,1,49,1,52,1","shindo,8,1","shine,40,1,44,1","shines,12,2,38,1,9,1,46,1","shingon,12,3,8,3,45,1,51,2,40,3,2,1,42,38,43,4,52,1","shining,43,1,1,1","shinj,42,1","shinny,8,2,52,1","shinshiki,47,1","shinto,40,3,42,2,47,1","shinzu,8,1","ship,40,1","shiragi,42,1","shishinden,42,1","shitenn,43,1","shizuoka,8,1","sho,42,1","shobutsub,45,1","shogunate,45,8,40,3,42,7,52,1","shoh,8,1","shoj,8,1","shoku,8,1,50,1","shook,49,1","shoots,12,1","shore,12,3,8,1,43,1","shores,12,1,8,4,40,4,3,1,42,1,43,1,49,2,52,1","short,8,1,51,1,42,1","shortest,12,2,8,1,9,1,49,1","shortly,49,1,52,1","shortness,3,2","shot,12,1,52,1","shoten,8,1","should,12,19,8,5,38,6,51,2,37,3,40,30,3,15,6,2,7,4,2,1,10,1,4,7,42,13,44,3,43,16,49,3,47,1,1,5,52,3,46,6","shoulder,40,1","shoulders,7,1","shouldn,2,1,43,1","show,12,5,45,1,38,1,51,1,40,2,3,1,7,1,42,3,44,2,43,8,49,2,47,1","showed,43,1,1,1","showing,52,1","shown,8,1,40,2,3,1,7,1,10,1,42,1,43,3,46,1","shows,8,1,40,1,42,1","shravasti,8,1","shred,46,1","shrewd,8,1","shrine,40,1","shrines,42,1","shrink,12,1","shrinks,46,1","shrivel,40,1","shrivels,40,1","shrubs,40,1","shu,8,1,50,1","shuang,40,1","shudder,40,1","shuei,42,1","shuku,38,1","shukyu,12,1","shun,40,2,43,1","shuowen,8,1,45,1","shura,8,1","shurakai,49,1","shut,40,1","shutting,12,1,38,1","sick,51,1,40,1,3,1,43,2,46,1","sickness,43,2","siddham,51,2","side,8,3,51,6,40,5,3,3,2,4,43,3,49,2","sides,12,1,51,2,40,2,7,1","sideshow,40,1","sigh,46,1","sight,38,2,40,2,47,1,46,1","sign,12,1,40,1","signature,38,1,37,1,3,1,6,1,2,1,10,1,42,1,44,1,43,1","significance,12,15,8,10,45,2,38,7,51,5,37,2,40,7,9,2,3,15,7,1,4,5,42,3,44,2,43,18,49,3,50,1,47,1,1,1,5,2,52,3,46,4,48,2","significances,49,1","significant,4,1,42,1,49,1","signifies,12,2,51,1,52,2","signs,12,2,40,1,50,1","silence,12,11,51,1,40,1,3,2,2,1,10,2,4,1,43,5,49,3,1,2,46,1","silences,38,1","silent,12,1,8,1,51,1,43,1","silly,40,1,42,1,50,1","silver,8,1","similar,12,1,8,1,51,2,40,3,3,2,42,1,43,1","similarities,3,1","similarly,10,1,4,1","simile,12,3,3,8","similes,38,1,40,1,3,16,7,1,2,1","similitude,8,2","simple,51,1,50,1,52,2,46,1","simpler,8,1,51,1,49,2,47,1","simplified,8,1,49,1","simply,12,4,8,1,38,1,40,1,3,2,4,1,42,2,49,1,52,2","simultaneity,8,1,45,1,3,1,4,1,44,1,43,1,52,1","simultaneous,8,1,38,1,9,1,3,8,49,1","simultaneously,12,2,8,1,9,1,3,6,2,1,49,1,52,3","simultaneousness,12,2,8,1,38,1,51,3,37,1,3,9,6,5,7,3,2,1,10,1,49,1,50,1,47,1,52,2,46,3,48,1","sin,40,1,7,2,43,1","since,12,26,8,8,38,5,51,4,37,1,40,11,3,12,6,1,7,3,2,1,10,3,4,6,42,8,44,2,43,11,49,12,50,2,47,3,1,5,52,13,46,10,48,1","sincere,45,1,52,1","sincerely,40,1,50,1","sincerity,12,2,8,1,40,1,42,1","sing,52,1","single,12,31,8,11,45,3,38,2,51,4,40,7,9,2,3,19,6,5,7,3,10,3,4,6,42,4,44,3,43,4,49,7,5,1,52,3,46,5","singled,46,1","singleness,6,2","singular,8,1,49,1","singularity,12,3,51,3,6,1,4,1","sink,40,4,46,1","sinks,40,1","sino,8,3,51,1,49,1","sins,40,5,4,1,1,1,46,2","sir,2,1,42,1","sisters,7,1","sit,51,1,40,3","site,3,2,7,1,43,3","sites,42,1","sitta,43,1","sitting,12,1,8,1,38,1,3,1,7,1,4,1,42,1,43,1,1,1","situated,43,1,49,1","situation,8,1,45,1,51,1,40,3,4,2,50,2","situations,4,2,52,1","six,12,3,8,10,45,2,38,8,51,1,40,8,3,2,4,1,42,4,43,21,49,2,50,1,52,1,46,1","sixteen,8,1,45,1,40,1,43,1,52,1","sixteenth,8,4,3,1,7,2,43,13,50,1,1,2","sixth,12,1,8,2,45,1,38,1,40,1,3,1,4,3,42,4,43,2,46,1","sixty,12,2,8,1,38,2,40,1,7,2,42,2","size,8,2,43,1","sized,40,1","skeptical,43,1","sketchily,52,1","skies,40,2","skilful,12,1,42,1","skilfully,4,1","skin,12,1,45,1,38,1","skirmish,40,1","skt,38,5,40,12","skulls,40,1","sky,12,7,8,1,45,2,38,3,40,11,43,2,1,1,52,1","slabs,7,1","slander,38,1,51,1,40,8,3,2,43,3","slandered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38,1,3,1,10,1,4,1,42,3,43,6,46,1","stored,12,1,44,1,52,1,46,1","storehouse,8,1,4,1,47,8","storehouses,40,1","stores,43,1,47,1","stories,12,1","storms,40,2","story,12,1,3,1","stowed,4,1","straight,12,1,40,2","straightaway,3,1","straightforwardly,3,2","strange,40,1,49,2","strangers,40,1","strangest,10,1","stray,49,1","streaks,49,1","stream,12,2,38,1","streams,12,2,8,1,38,2,40,1","street,45,1,40,1","strength,12,5,8,5,40,2,7,2,2,1,10,1,43,2,49,1,52,1","stress,8,1,42,1,1,1","stretch,51,1","stretched,45,1,40,1","stricken,52,1","strictest,8,1","strictly,3,1,43,1,47,1","strife,43,2","strike,45,1","striking,2,1","string,8,1,51,1,37,1,50,1,52,1","strive,40,2,49,1","strives,8,1,49,1","stroking,12,1","strong,8,1,37,1,42,1,43,2,47,1","stronger,46,1","strongly,43,1","structure,49,1","struggle,45,2","stubborn,40,1","stuck,52,1","studied,12,1,8,5,45,1,40,1,3,1,42,10,44,2,52,1,46,1","studies,12,1,8,1,45,1,40,1","studio,49,1","study,12,2,8,2,45,2,38,1,40,4,3,1,7,3,2,1,42,2,44,1,43,2,52,1","studying,12,1,38,1,52,1","stupa,8,20,84,8,38,1,51,11,37,18,3,2,6,1,7,4,2,2,42,4,43,8,46,7","stupas,8,1,40,2,46,7","stupid,40,2,3,1,43,1","stupidity,12,2,40,3,43,3","stupidly,12,1","sturdy,8,1,42,1","style,8,1,51,3","subatomic,51,1","subconscious,50,1","subdue,42,1","subject,12,1,8,1,51,1,52,2","subjected,40,1","subjection,12,1","subjective,8,7,51,6,37,1,3,1,7,1,2,1,4,1,49,3,50,2,47,1,52,3","subjectivities,7,1","subjectivity,12,3,8,7,3,2,7,3,2,2,44,1,49,1,52,2","subjects,40,1","subjugated,40,1","subjugates,42,1","sublimates,43,1","sublime,40,2,4,1,43,4","sublimely,52,1","submerged,8,3,51,1,50,2,52,1,46,1","submission,42,1","submitted,40,1","subordinate,40,1,42,2","subsequent,43,1","subsidiary,1,1","substance,12,15,8,21,45,1,38,6,51,2,3,66,7,7,2,4,10,7,4,18,44,2,43,7,49,4,50,2,1,2,5,1,46,11","substances,8,1,51,1,40,3","substantial,12,1","substantiate,12,3,3,2,44,1,49,1,52,2","substantiated,3,1,43,2","substantiating,2,1","substantiation,12,4,8,1,3,20,7,2,43,1,49,1,1,1,52,2,46,1","substituted,40,1","subtle,8,1,51,3,3,1,50,1","subtlest,45,1,49,1","subtlety,51,1","subtly,8,1","succeeded,3,1","succeeds,40,1","success,45,1","succession,45,1","successive,12,1,42,1","successor,8,1,42,1,43,1","suchlike,8,1","suchness,12,3,8,12,9,4,3,6,6,1,44,1,49,1,47,3,52,2,46,2","sudden,43,1","suddenly,12,1,40,1","suddhodana,8,1","suffer,8,1,40,4,4,1,44,1,46,2","suffered,12,1,40,1,42,1,49,1","suffering,12,5,8,4,45,1,38,3,40,11,3,3,6,2,7,1,4,2,43,2,49,5,46,1","suffering”,52,1","sufferings,12,1,44,1,49,1","suffers,38,1,43,1","suggest,3,1,50,1,52,2","suggested,8,1","suggestion,8,1,43,1","suggests,8,1,51,1,40,2,3,1,47,1,52,1","sui,8,1,42,1","suiko,42,1","suitable,12,1","suited,1,1","sullied,43,1","sullying,43,1","sum,8,1,45,1,40,1,47,1,52,1","sumeru,12,2,38,1,51,1,40,2,4,1","sumerus,40,1","sumitomo,42,1","summarily,42,2","summarizes,2,1","summary,52,1","summed,8,1","summer,12,1,38,1,40,1,10,1,43,1","summertime,46,1","summit,12,2,8,2,2,1","summon,2,1","summoned,45,1,43,1,1,1","summoning,43,1,1,1","summons,45,1,43,1,52,1","sums,40,1","sun,12,2,8,3,38,3,51,1,40,13,3,1,7,1,2,3,42,3,43,2,52,1,46,2","sunk,1,1","sunlight,8,2,40,1,7,2,2,1","suns,40,2","super,40,2","superficial,12,1,40,1,43,1","superfluous,4,1","superhuman,8,1,49,1","superior,12,3,8,1,45,1,38,4,3,1,7,2,10,2,4,1,42,14,1,1","superiority,12,1,8,1,42,1,49,1,1,1","superiors,42,1","superlative,12,4,8,13,3,2,6,1,7,1,10,2,4,2,43,2,49,2,47,1,46,1","superlatively,4,1","supernatural,12,1,8,2","supplementary,43,1,49,2","supply,40,1","support,12,1,8,1,38,1,40,4,42,1,43,2","supported,8,1,42,1","supporter,7,1","supporters,45,1,37,1,40,1,3,2,7,1,42,1","supporting,51,1,43,1","supports,12,1","suppose,8,1,40,1,7,2,42,1,43,2,49,1,52,1,46,1","supposed,8,1,40,1,4,1,43,1,47,1","supposedly,12,1","supposing,43,1","suppress,42,1","supremacy,8,1","supreme,12,4,8,3,38,1,51,1,40,5,3,1,7,1,2,2,42,1,44,1,49,3,52,1","supremely,40,1,7,1,52,1","sure,12,1,40,2,2,1","surely,7,1,43,3","surface,40,1,4,1,49,1,52,1","surged,8,1,45,1","surmised,51,1","surmounted,8,1","surpass,3,1,42,1","surpassed,40,1,46,1","surpasses,4,1","surprising,42,1","surreptitiously,12,1","surround,12,2,38,2,46,1","surrounded,12,1,51,1,40,1,7,1","surrounding,12,1,40,1","surroundings,8,2,38,1,40,1,4,1,49,5,52,5","surveyors,42,1","survival,49,1","survive,42,1","survives,8,1","surviving,51,1","susceptible,47,1","susiddhi,42,2","suspended,8,3,38,1,6,1,7,5,49,2,50,1,52,2","sustain,12,1,40,2","sustained,12,1","sutra,12,78,8,94,45,1,38,43,51,15,37,9,40,78,9,9,3,80,6,6,7,24,2,13,10,8,4,8,42,93,44,12,43,128,49,15,50,8,47,4,1,12,5,1,52,21,46,21,48,7","sutra”,8,1","sutram,9,3","sutras,12,29,8,9,45,1,38,2,51,1,40,40,3,6,2,2,4,11,42,14,44,2,43,23,52,5,46,2","sutric,12,8,8,2,38,3,51,1,40,6,3,6,7,2,2,1,42,2,43,10,49,1,1,3","suzuki,8,1","swallow,40,1","sway,42,2","swayed,12,1","sweat,12,1,42,1","sweep,42,1","sweet,38,2,40,1","swell,4,1","swept,40,1","swift,43,1","swiftly,40,1","swish,52,1","swollen,49,1","swoops,42,1","sword,12,1,45,1,51,1,40,1,49,1","swords,40,8","swore,40,1","swung,40,1","syllabic,8,2","syllable,51,2,42,1","syllables,8,2,51,1,9,1","symbol,8,2,38,1","symbolise,8,2","symbolised,38,3,6,1,52,1","symbolises,38,2,6,1","symbolism,38,1","symbolize,9,1","symbolizes,8,1,51,2,42,1","symbols,8,1","sympathetic,2,1","sympathize,40,1","synchronicities,8,1","synchronicity,51,1,49,1,50,2,52,1","synchronistic,51,1,49,2","synonymous,8,1","synthesizes,42,1","system,40,2,52,1","systems,49,1","ta,8,1,43,1,1,1","table,12,1,8,1,45,1,38,1,51,1,37,1,40,1,9,1,3,1,6,1,88,5,7,1,2,1,10,1,4,1,42,1,44,1,43,1,49,1,50,1,47,1,1,1,5,4,52,1,46,1,48,1","tah,8,5,51,16,37,3,3,2,7,11,2,5,42,6,43,9,46,2","tai,8,1,3,1,43,2,5,1","taich,42,1","taifu,45,1","taigen,42,1","tail,40,1","taimy,52,1","taint,51,1","tainted,51,2,42,1,43,2,47,1","taira,42,1","tairi,8,1","taisan,12,1,38,1","taisekiji,8,1","taishaku,8,2,38,1,51,1,40,2,7,1,42,1,43,5,1,1","taishan,12,1,38,1","take,12,10,8,5,45,2,38,3,40,16,9,1,3,1,10,1,4,1,42,4,43,14,49,3,50,2,1,1","taken,12,2,8,1,45,1,40,9,2,1,4,3,42,1,43,2,49,1,52,2","takes,12,5,8,2,38,6,51,1,40,3,6,1,10,1,4,1,42,2,49,3,50,2,47,1,52,2,46,1","taking,12,6,8,1,45,1,38,2,40,10,3,1,4,1,42,4,43,5,49,1","talent,40,1","tales,40,1","talisman,8,1","talismanic,12,1","talk,12,5,38,1,40,3,2,2,42,1,43,3,52,1,46,2","talked,12,2,44,1","talking,12,1,7,1,43,2,50,2,52,1","talks,51,1,43,1","tall,12,1,51,1","taller,12,1","tallest,12,2","tallies,52,1","tan,40,1","tang,8,1,40,1,42,1","tangible,8,1,49,1","tangled,40,1","tantric,12,1,8,1,45,1,40,1,52,4","taoist,51,1","taoists,42,1,43,1","taratna,8,1,51,1","target,7,1","tarnished,44,1,52,1","tashatru,8,1","task,45,1,51,1,4,1,49,1","tasks,38,1","taste,40,2,2,1,47,1,52,1","tastes,47,2","tasting,38,3,47,1","tasty,43,1","tatami,40,1","tath,12,41,8,17,45,1,38,5,51,10,37,4,40,10,3,24,6,6,7,11,2,3,10,13,4,3,42,19,43,30,49,2,50,8,1,11,5,1,52,2,46,1","tatsu,45,1,52,2","taught,12,19,8,3,38,1,51,4,40,4,2,3,10,1,4,1,42,2,43,4,1,2,52,1,46,4","teach,12,3,8,2,38,1,51,2,3,1,43,1,50,1,46,1","teacher,12,3,8,8,38,3,51,1,37,2,40,9,3,27,6,1,7,2,2,5,4,3,42,32,43,33,49,2,47,1,1,1","teachers,12,1,38,1,40,3,3,6,7,2,42,15,43,11,49,3","teaches,12,3,8,6,40,1,10,1,49,1,52,1,46,1","teaching,12,107,8,83,45,9,38,3,51,6,37,1,40,42,3,10,6,1,7,6,2,3,10,1,4,1,42,19,44,4,43,40,49,18,50,4,1,15,52,17,46,3","teachings,12,121,8,51,45,5,38,7,51,4,40,33,3,47,6,2,7,1,4,10,42,27,44,1,43,55,49,10,50,4,47,4,1,5,5,1,52,21,46,1,48,3","tears,7,13,52,2","technical,8,3,3,1,49,1,47,1,52,2","techniques,8,1","teeth,8,1","tei,40,1","tejas,42,1","tell,40,1,7,1,2,1,42,1,43,3,1,1","telling,40,1","tells,44,1","tempered,8,1,49,1","temple,8,4,45,9,40,11,42,18,43,2,1,3","temples,8,2,40,11,42,6,43,2","temporal,12,1","temporality,6,1,7,1","temporarily,4,1,46,1","temporariness,8,1","temporary,12,5,8,21,45,1,51,4,37,2,9,1,3,23,6,1,7,1,2,1,4,3,43,33,49,2,50,1,1,6","temptations,8,2","tench,42,1","tend,38,1,47,1,52,1","tendai,12,1,8,27,45,1,38,1,51,1,37,1,40,9,3,28,6,2,7,2,2,3,4,4,42,19,44,1,43,33,49,4,47,1,1,2,52,2,46,1","tended,49,1","tendencies,8,2,2,1,43,4,49,1,52,1","tendency,50,1,47,1","tenets,42,1","tenjin,3,3,43,5,1,1","tenkai,49,1","tenmu,42,1","tenn,8,1,45,1,4,1,43,1","tennan,42,1","tens,40,3,42,1","tenses,52,1","tenth,12,4,45,4,38,1,40,1,3,2,7,2,42,1,43,7","tepid,46,1","term,12,1,8,11,38,1,3,3,43,5,49,2,52,3","terminated,43,1","terminology,8,2,45,1","terms,12,10,8,5,38,1,51,5,37,1,3,4,6,5,7,1,4,1,43,2,49,4,50,2,1,2,52,2,46,1","terrain,12,20,8,18,45,1,38,1,51,3,37,1,40,48,9,2,3,10,6,8,7,2,2,1,4,4,42,1,44,3,43,11,49,7,50,2,1,2,52,1","terrains,12,16,40,1,44,1,43,11,49,5","terrestrial,40,1","terrible,8,1,45,1,42,1","terribly,40,1,43,1","terrified,52,1","terrify,40,1","territorialities,49,1","terror,8,1,40,1","testament,12,1,42,1","testify,8,2,51,1","testimonies,12,1","testimony,37,2,40,2,2,1","text,12,11,8,5,38,1,51,2,40,13,3,29,7,4,2,2,42,3,44,1,43,32,49,1,50,2,1,4,52,2,46,2,48,1","texts,12,4,51,1,40,6,3,6,42,1,43,6,1,1,52,3","textual,12,3,8,3,51,1,37,1,40,2,3,6,6,1,44,1,43,6,49,1,1,2","texture,8,1","thailand,8,1","thanks,2,1","them”,40,1","theme,8,8,45,1,51,9,37,2,3,5,6,1,7,1,2,1,42,2,43,1,49,2,1,5,52,1,48,1","themselves,12,7,8,7,38,2,40,7,3,2,6,1,2,1,42,1,43,4,49,6,47,1,1,1,52,2,46,3","theoretical,12,2,8,3,37,1,49,1,1,1","theory,12,1,8,2,3,1,2,1,1,1","therav,8,1","thereby,12,1,8,1,43,1","therefore,12,17,8,7,45,2,38,3,51,1,40,6,3,6,6,3,7,2,10,2,4,4,42,2,44,2,43,4,49,3,50,1,1,1,52,1,46,5","thereupon,12,1,3,1","theses,8,1,45,1,43,1,52,1","thesis,8,30,45,10,3,3,6,1,7,1,4,1,42,2,44,1,43,4,49,3,5,6,52,6","thick,40,1","thickets,38,1","thieves,43,1","thing,12,5,8,1,51,2,40,4,4,3,42,2,49,1,52,2","things,12,11,8,10,45,1,38,2,51,1,37,1,40,14,3,4,6,2,7,2,42,1,44,1,43,4,49,13,50,1,47,2,1,1,52,3,46,7,48,1","think,12,14,8,5,45,2,38,4,51,3,40,8,3,3,7,2,10,1,4,1,42,4,44,1,43,3,49,1,50,1,47,1,52,4,46,2","thinker,8,1","thinking,12,8,8,2,38,1,37,1,40,4,3,1,7,1,10,1,4,1,43,3,50,1,47,1,52,1","thinks,40,1","third,12,1,8,1,45,1,38,4,37,1,40,4,3,2,7,2,42,8,43,3,1,2,52,1","thirdly,8,4,3,1,10,1","thirst,12,1,8,2,38,3,49,1,50,1","thirteen,45,1,1,1","thirteenth,40,1,43,1,52,1,46,1,48,1","thirtieth,42,1","thirty,12,1,8,4,45,2,38,1,40,4,3,2,4,2,42,2,43,3,46,3","thorn,49,1","thorns,1,1","thorough,12,2,52,1","thoroughly,12,4,8,1,45,1,9,1,3,1,7,2,10,1,4,1,42,1,48,1","those,12,65,8,25,38,12,51,4,37,1,40,47,3,43,6,2,7,8,2,1,10,10,4,11,42,16,44,6,43,39,49,10,50,1,47,1,1,10,52,5,46,5","thosewho,12,1","though,12,19,45,1,38,2,51,2,40,13,3,16,6,1,7,3,2,1,10,4,4,7,42,9,44,2,43,16,49,7,50,1,1,2,52,3,46,2,48,1","thought,12,8,8,40,38,3,51,1,37,1,40,4,3,4,6,1,7,1,2,1,10,2,4,19,42,3,44,3,43,2,49,6,50,1,47,4,1,1,52,8,46,1","thoughtful,40,1","thoughts,12,4,8,2,45,1,38,1,51,1,40,2,3,1,2,1,10,1,4,3,42,1,43,1,49,2,1,1,52,3","thousand,12,17,8,41,38,4,51,5,37,1,40,11,3,11,6,2,7,5,2,1,10,8,4,37,42,4,44,5,43,68,49,10,50,2,1,7,52,9,46,5","thousands,12,3,8,1,38,1,51,1,40,4,4,1,42,1,43,12,49,1,1,1","thousandth,43,1","thousandyear,8,1","thrashed,40,1","thread,48,1","threadbare,12,1","threads,12,2,51,1,37,1,3,3,6,1,7,3,2,1,50,1,47,1,52,1,48,2","threat,43,1","three,12,81,8,85,45,1,38,13,51,7,37,2,40,29,3,34,6,5,7,7,2,4,10,15,4,44,42,23,44,2,43,60,49,11,50,4,1,15,5,1,52,10,46,2","threefold,12,3,8,2,51,5,3,1,10,2,4,3","threshold,46,1","thrice,12,1","throat,43,1","throne,12,1,8,2,40,4,7,1,42,3,43,2","thrones,43,1","through,12,48,8,13,45,3,38,18,51,5,37,3,40,33,3,19,6,3,7,4,2,2,10,3,4,6,42,10,44,2,43,29,49,8,50,4,47,5,1,5,5,2,52,7,46,3","throughout,12,9,8,1,45,1,38,5,40,15,9,1,3,2,7,1,2,1,4,2,42,6,43,7,50,2,47,1,1,3,52,3,46,3","throw,38,1,40,4","throwing,38,1,40,1,43,1","thrown,40,1,3,1","thugs,40,2","thunder,40,1","thunderbolts,40,1","thus,12,6,8,4,51,1,40,3,3,1,2,1,10,1,1,1,52,1","thwart,40,1","tiantai,8,1","tibet,40,1","tibetan,52,1,48,1","tick,49,1","tiger,12,1,38,1","tigers,4,1","tiled,40,1","tiles,40,1,4,1,1,1","time,12,22,8,25,45,13,38,3,51,11,37,1,40,39,3,16,6,3,7,10,2,4,10,5,4,2,42,14,44,3,43,39,49,9,50,11,47,1,1,9,52,20,46,2,48,2","timeless,2,1,52,1","timelessness,49,1","times,12,4,8,2,40,4,7,3,2,1,10,2,42,1,43,12,50,1,1,1,46,2","tinder,2,1","tinged,52,1","tiniest,12,2,38,1,4,2,49,1,52,1,46,1","tiny,12,1,46,3","tions,3,1","tip,43,1","titan,8,1","titanesque,49,1","titans,8,1","title,8,16,45,3,51,9,37,2,3,7,6,1,7,3,2,1,4,1,42,4,43,2,49,2,50,2,1,6,52,5,48,3","titles,8,2,52,1","toba,40,4,42,5","todaiji,8,1","today,8,1,40,3,1,1,52,1","together,12,3,8,4,51,1,40,9,3,1,7,1,10,1,43,7,52,1","toil,2,1","tokaid,42,1","token,48,1","tokens,8,1","toki,45,2,43,1","tokimitsu,45,1","tokiyori,45,1,42,1","toku,40,1,42,2,43,1","tokuichi,43,1","tokus,42,1","tokut,8,1","told,12,1,45,1,43,1","tolkien,51,1","tone,51,1,40,1","tongue,8,1,38,5,3,1,43,5,47,1","tongued,38,1","tongues,43,3","too,51,2,3,1,6,1,7,1,2,3,4,1,44,1,43,1,49,2,50,1,1,1,52,2","took,8,2,45,3,40,2,3,2,42,5,43,4,49,1,1,1","top,8,3,40,5,7,1,43,1","topic,12,1","topple,42,1","tops,40,1","topsy,12,1","torch,40,1","torment,40,1,1,1","tormenting,42,1","torments,8,1,40,3,49,1","tosotsu,12,1","total,12,2,8,5,40,2,3,3,10,1,4,1,49,1,47,1","totality,8,4,38,4,4,2,49,1,52,1","totally,8,4,52,2,46,2","touch,38,1,3,1,2,1,49,1,47,1,52,1","touched,38,1,43,1","touching,38,1,47,1","toughness,12,1","toward,12,1,8,1","towards,12,11,8,5,45,1,38,1,51,1,40,7,9,1,3,1,2,1,4,1,42,5,43,2,49,1,46,2","tower,38,1","town,43,1","towns,40,1","toys,49,1","trace,12,3,10,3","track,47,1","trade,8,1","tradition,40,1","traditional,8,5,51,1,40,1,49,1,52,2","traditionally,49,1,50,1","tragedies,40,1","tragedy,40,1","trail,42,1","train,48,1","traitorous,40,1","tram,8,3","trances,52,1","tranquility,49,1","tranquillity,8,1,51,1,40,6,49,1","transcends,12,1","transcribing,40,1","transfers,8,1","transformation,12,2,51,1,49,1","transformations,4,2,43,1","transformed,8,1,45,1,3,1","transforming,12,1,4,1,1,1","transforms,4,1","transgressions,38,1","transience,8,2,3,1","transiency,12,3","transient,12,2,8,1,51,1,49,1","transition,49,1","transitory,3,1,43,2","translate,8,1,51,1,50,1,52,1","translated,12,4,8,14,45,7,38,5,51,4,37,4,40,4,9,4,3,4,6,4,88,4,7,4,2,4,10,4,4,4,42,4,44,4,43,5,49,4,50,4,47,4,1,4,5,1,52,6,46,4,48,4","translation,8,6,51,2,42,1,43,1,49,2,50,1,47,1,48,1","translations,8,2,45,4,51,1,49,1,50,1,52,1","translator,8,1","translators,8,1,43,1","transmigration,10,1","transmigratory,12,2,38,1","transmission,8,13,45,1,51,8,9,3,3,3,6,2,2,1,43,10,49,7,50,1,47,1,5,2,52,3,46,2,48,1","transmit,40,1,42,1,1,1","transmitted,12,1,3,1,7,1,2,2,42,1,1,2,52,1,48,1","transpired,43,1","transported,1,1","transports,8,1","trap,45,1,51,1,52,1","traumas,47,2,52,1","traumatic,52,1","travel,40,1","travelers,40,1","travelled,40,1","treachery,40,1,43,1","treading,8,1","treasure,12,3,8,1,38,1,4,2,42,1,43,3,49,1,46,2","treasured,51,1","treasures,8,2,37,1,40,2,46,1","treasury,40,1,3,1,43,1,46,2","treat,45,1","treatise,43,1","treatises,12,1","treble,52,1","tree,12,7,8,3,51,2,40,1,3,1,43,2,49,1,50,1,46,2","trees,12,13,8,1,51,1,40,4,3,1,6,7,7,1,4,3,44,1,43,5,49,5,1,1,5,1,52,1,46,1","tremble,40,1","tremors,43,1","trials,8,1,2,1","triangle,8,2,38,2","tributary,40,1","tricks,42,1","tried,45,1,40,1,2,1","tries,40,1","trinity,40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arrFiles=new Array();arrFiles[0]=new Array(1,"chapter5.htm","2006-03-13","The Buddha Writings of Nichiren Daishonin - Chapter 1","Buddha, Buddhism, Dharma, Myoho Renge Kyo, Gosho, Nichiren, Martin Bradley, Gohonzon","The Buddha Writings of Nichiren Daishonin translated by Martin Bradley, a selection of letters written by Nichiren including a Glossary","The Matter of Accepting and Undertaking to Serve the Three Esoteric Dharmas San Dai Hihô Shô Goshô Shimpen, p.1593-1596 The eighth day of the fourth month of the fifth year of Kô.an [1282] at 61 years of age In the Twenty-First Chapter on the Reaches of the Mind of the Tathâgata that is in the seventh fascicle of the Dharma Flower Sutra it says, ‘If we are to speak of essentials, then all the dharmas that are in possession of the Tathâgata, all the emancipated and unrestricted reaches of the mind of the Tathâgata, all the esoteric and essential repositories of the Tathâgata, all the deep and profound matters concerning the Tathâgata are all proclaimed, pointed out, revealed and discussed in this sutra. \' In the explanation it says, ‘In the sutra the discourse on essentials, essentials is applied to four issues. \' Question: what in fact are the essential words of the Dharma that was expounded? Answer: from the time that the Honoured One of the Shakyas attained to the way for the first time in his historical lifetime to the teachings of the three receptacles, the interrelated teachings and the particular teaching of the four flavours up to the sitting where he established the broad clearance of the three vehicles in order to reveal the one. Then, after generally clearing away the notion that he was first enlightened in his present lifetime he showed that he had attained to the way in the primordial infinity of time by summoning the hitherto hidden bodhisattvas who spring up from the earth. The proof of this attainment to the real aspect through self cultivation and practice in the primordial infinity which is the Fundamental Object of Veneration, the altar of the precept and the five ideograms of the title and the theme that belong to the Sixteenth Chapter on the Life Span. The Lord of the Teaching Shakyamuni who without concealing any of these esoteric dharmas during the past, present and future did not even transmit them to Fugen or Monju, let alone to any lesser beings. As a result the way in which the ceremony of the exposition of these esoteric dharmas took place differs from the three teachings of the four flavours and the fourteen chapters of the temporary teachings of the Dharma Flower Sutra, because where it was possible to perform this ceremony could only be in the inherently infinite abode and terrain of silence and illumination. The Lord of the Teaching who was able to perform this ceremony is the triple body that is inherently infinite and free from all karma and those who are converted by this ceremony are also of the same fundamental substance. It was at this moment that the Tathâgata \'s highly praised followers from the primordial infinity with Jôgyô at the head of the four Bodhisattvas were summoned up all the way from the silence and illumination underneath the great earth and were entrusted with the assignment of the broad propagation of this teaching. Dôsen, the Teacher of Monastic Rules said, ‘Because the dharma is that which is grounded on the attainment in primordiality, it is the people who were enlightened in the primordial infinity who are those that belong to its teaching. \' Question: with regard to the gateway to the dharma of those who were entrusted with its propagation, at what period after the Buddha \'s passing over to Nirvana should they broadly disseminate this teaching? Answer: in the seventh fascicle in the Twenty-Third Chapter on the Original Practice of the Bodhisattva Yakuô, it says, ‘During the first five hundred years of the final phase of the dharma of Shakyamuni, there will be throughout the world of mankind a wide diffusion without ever letting it come to an end. \' If we with reverence, conscientiously look at the sutric texts, we see that the period referred to after that Buddha \'s passing over to Nirvana, lies beyond the two thousand years of the correct and formal phases of the dharma. The fifth period of five hundred years which are referred to as those of ‘fighting and quarreling having become firmly established and those of the white dharma having sunk into nothingness \'. Question: since the loving kindness of All the Buddhas is like the moon in the sky and if the waters of circumstances and propensities are clear then its life transforming radiance is cast upon all the waters everywhere that are able to reflect it. How is it then that out of the three eras of the correct, formal and final phases of the dharma it is only in the final phase where the loving kindness of the Buddha seems to be particularly apparent? Answer: even though the shining moon of All the Buddhas whose harmonious beams benefit all things and lighten up the darkness of the nine realms of dharmas, it cannot reflect its image upon the sludgy water of the person of incorrigible unbelief who slanders the dharma. Before people had the necessary capacities for the thousand years of the correct phase of the dharma, there was only the individual vehicle and the teaching of the provisional universal vehicle to which they could really adapt. The thousand years of the formal phase was when the propensities of the people corresponded to the temporary gateway of the Dharma Flower Sutra. Now, during the first five hundred years of the final phase of the dharma of Shakyamuni, people who have the propensity to comply with this teaching should put aside all the chapters of the Dharma Flower Sutra that come before the Chapter on the Life Span of the Tathâgata as well as the thirteen chapters of the original gateway that come after it and only spread abroad the one Chapter of the Life Span. Even during the last five hundred years of the formal phase of the Dharma, the propensities of mankind were not suited to this one Chapter on the Life Span of the Tathâgata which belongs to the original gateway. Not to mention the first five hundred years of this period. How is it then that even if the propensities for the correct phase of the dharma may have been only the temporary gateway its power to do good has faded away? It is also the same with the original gateway. Having already entered into the final phase of the dharma, the teachings that came before the Dharma Flower Sutra as well as those of the temporary gateway are no longer a means to be free from the cycle of living and dying. However, I must stress that the one Chapter on the Life Span that belongs to the original gateway is the only fundamental dharma that will liberate us from the rotation of lives and deaths. All the Buddhas in their guidance and redemption are entirely without discrimination. In the three periods of the correct, formal and final phases of the dharma which followed the Buddha \'s passing over to Nirvana, the assignments and affiliation of those who were converted by the original or temporary gateways are apparently clear. But the limitation of the one Chapter on the Life Span as being for the benefit of the impure and evil people of the final phase does not seem to be very obvious in the sutric text. I would like to hear the passage in the sutra that reveals it. What do you have to say? Answer: just as you are forced to ask this question, then, when you hear the answer you must hold to a potent faith. It says in the Chapter on the Life Span, which I have just referred to, ‘This excellent medicine that will do you good, I will now leave it here so that you should accept it and take it. You must not torment yourselves in any way that it cannot cure you. \' Question: the sutric text that particularizes the benefits of the Chapter on the Life Span as being limited to the evil age of the final phase of the dharma is self evident, so I will not trouble you further on that point. Nevertheless, what do you have to say about the substance of the three esoteric dharmas? Answer: in terms of the all-embracing concern of my own mind it is the uttermost. Listen with undivided attention and I will explain it in part. The Fundamental Object of Veneration of the Chapter on the Life Span was set up in a past prior to a period of time that would amount to the grains of dust that go into the making of five hundred kalpas. The infinitely existing triple body independent of all karma, who by having a deep and close relation with this terrain is therefore the Shakyamuni Lord of this Teaching. In the Chapter on the Life Span of the Tathâgata it refers to ‘the esoteric and inaccessible reaches of the mind of the Tathâgata \'. Also in the PreliminaryStudy of the Dharma Flower it says, ‘By putting a name to the one body not being separate from the three bodies, it would be “esoteric”. Then by putting a name to the three bodies not being separate from the one body, it would be “inaccessible”. Again, to put a name to that which had never been expounded since time immemorial would be called “esoteric”. To put a name to what only the Buddha himself knows would be called “inaccessible”. The Buddha is equally in possession of the three bodies throughout the past, present and future. Because this matter is esoteric it is not transmitted in the other doctrines. \' The theme and title have two implications, one refers to the correct and formal phases of the dharma and the other to the final phase. During the correct phase the theme and title that was chanted by the Bodhisattva Tenjin [ Vasubandhu ] and the Bodhisattva Ryûju [ Nâgârjuna ] was solely for their own practice so we will not go into it. During the formal phase of the dharma the Nam myôhô renge kyô that was recited by Nangaku and Tendai was also for themselves, however its meaning was barely taught for the conversion of others. These instances are the theme and title of the practice in theory. Having entered into the final phase of the dharma, the title and theme that is chanted by Nichiren is different from that of former ages. It is the Nam myôhô renge kyô, which comprises both practicing for oneself and for the benefit and the conversion of others. It is the five ideograms for the five recondite aspects that go to prove the superiority of the sutra. [Through (i) precisely explaining the title, (ii) defining what it ultimately embodies, (iii) making clear what it implies, (iv) discussing its merits and range of influence, (v) by deciding as to which teaching the sutra belongs]. When it comes to the altar of the precept, it will be when the laws of the state become subsidiary to those of the dharma of the Buddha and the laws of the sovereign are in harmony with the Buddha teaching. The sovereign and his ministers will hold to the three esoterically inaccessible dharmas so that King Utoku and the Bikkhu Kakutoku of ancient times will be transported to the future. Then through a royal decree and an edict from the Patriarch, would they not then visit the most high and eminent slope, which resembles the pure land of Vulture \'s Peak, and establish the altar of the precept? It is only a matter of waiting for when the time is ripe (this is what is called the dharma of the altar of the precept in practical terms). Not only in India, China and Japan but throughout the world of mankind there has never been a dharma of the altar of the precept where people could remorsefully repent and clear away their sins. It will be an altar of the precept where such Universal Deva Kings as Bonten and Taishaku will descend to earth and place their feet upon the mount where it stands. After this altar has been set up, the altar of the precept in Enryakuji Temple will probably be a place that is of little advantage since it is an altar of the temporary gateway and of the precept in principle only. Contrary to all expectation, the third and the fourth patriarchs Jikaku and Chishô who came after the enthroned Lord and founder of the Tendai school on Mount Hiei, went against the teaching of their precursors Dengyô and Gishin. Jikaku and Chishô evolved the ridiculous argument that both the theoretical and the practical were equally superior thus holding in contempt the altar of the precept of the mountain of the school where it was taught. Through their slanderous and frivolous dissertations, the altar of the precept of Enryakuji Temple was left beyond the pale of their thoughts. It was to be the purely immaculate and unsullied altar of the precept of the middle way, but it would not be saying too much that the disciples had turned it into slush and mud. What is there to do but lament? The monastery on Mount Mari [ Malaya ] in south India must be no more than tiles and stony rubble and the groves of sandal trees are reduced to a waste of thorns. Why should then, those scholars who are able to see into the righteousness, the inappropriateness, the partiality and the whole of a lifetime \'s holy teaching wish at the present time to set foot on the mount of the altar of the precept in Enryakuji Temple? Since this particular gateway to the dharma points only to the principle, I shall make its significance absolutely clear. At the time prior to the two thousand or so years ago of the Buddha \'s lifetime as the foremost leader of the Bodhisattvas who spring up from the earth. I, Nichiren solemnly received the orally transmitted instructions from the Universally Awakened World Honoured One. There is not the slightest discrepancy between what Nichiren practices today and what he accepted and undertook to serve on Spirit Vulture \'s Peak. Those are the all embracing matters in the Chapter on the Life Span without any modification whatsoever. Question: what is the precise textual proof for the one instant of thought containing three thousand existential spaces? Answer: first I should tell you that there are two textual proofs. In the Second Chapter on Expedient Means it says, ‘The real aspect of all dharmas is that there is such an appearance. \' the text continues until, ‘With the desire to open the perceptive Buddha wisdom in all sentient beings. \' Is this not where the text refers to the fundamental principle of all sentient beings are enlightened in the primordial infinity to the one instant of mind containing three thousand existential spaces? In the Sixteenth Chapter on the Life Span of the Tathâgata it says, ‘Since I really became a Buddha it is already up to countless and boundless and hundreds of thousands of myriads of billions of nayuta asôgi kalpas ago. \' This is the evidence for the one instant of mind containing three thousand existential spaces of the real substantiation of the Buddha prior to the primordial infinity. Nichiren feels that it is now time for this gateway to the dharma to be widely propagated abroad. Even though all these ages I have been keeping it hidden away in my heart, if I do not write it down so as to leave it behind, then the disciples that come after will vilify me for being heartless and devoid of compassion. Since I am aware that later it would be difficult to make amends I am leaving this teaching written out for you. When you have read this through you must keep it secret and not let other people read it and needless to say you are not to discuss it. The sole purpose of all the Buddhas coming into this world is to expound the Dharma Flower Sutra. Because this is the sutra that includes these three universal esoteric dharmas it is the one that delivers us from the cycles of living and dying. You must keep this teaching to yourself. The eighth day of the fourth month of the fifth year of Kô.an [1282] Nichiren A reply to Ôta Kingo Martin Bradley, The Buddha Writings of Nichiren Daishonin, ISBN: 2-913122-19-1, 2005, Chapter 5, 205 Table of Contents",18);arrFiles[1]=new Array(2,"chapter8.htm","2006-03-13","The Buddha Writings of Nichiren Daishonin - Chapter 8","Buddha, Buddhism, Dharma, Myoho Renge Kyo, Gosho, Nichiren, Martin Bradley, Gohonzon","The Buddha Writings of Nichiren Daishonin translated by Martin Bradley, a selection of letters written by Nichiren including a Glossary","A Reply to Shijô Kingo Troublesome Worries are not Separate from Enlightenment Shijô Kingo Dono Go Henji (Bonnô Soku Bodai) Goshô Shimpen, p.597-599 The second day of the fifth month of the ninth year of Bun.ei [1272] at 51 years of age I must herewith express my heartfelt thanks for your visit, your offerings and your enquiries about the hardships I have encountered. By being involved as a practitioner of the Dharma Flower Sutra, I do not consider these hardships to be something to be upset about. For however many times one receives a lifetime one must also meet so many deaths, but it seems hardly believable that I have received a lifetime with so much reward and fruition as this. Also I wonder; were it not for all these trials I would probably still be in the cycle of lives and deaths of the three or four evil tendencies. Now, to my deepest joy, I have cut away the rotation of living and dying and am sure to attain the fruition of a Buddha. Even Tendai and Dengyô, who propagated the temporary gateway of the one instant of thought containing three thousand existential spaces, in theory, still had to face the problems brought about by other people \'s resentment and jealousy. In Japan this teaching was transmitted from Dengyô down to Gishin, Enchô and Jikaku as well as to others. The eighteenth enthroned lord of the world of mankind was the Universal Teacher Jie who had a great number of disciples. Among them the four most outstanding were Danna, Eshin, Soga and Zen.yu. At that time this gateway to the dharma was divided into two digressions. The Abbot Danna transmitted the doctrine of the Tendai school whereas the Senior Monk Eshin its contemplation of the mind. The relationship between doctrine and contemplation was like the sun and the moon. The doctrine itself was not so deep because it was not all-inclusive; the contemplation of the mind was deeper. The gateway to the dharma that Danna taught was so spread out that it became shallow, the gateway that Eshin taught was narrow but profound. Now although the gateway to the dharma that is propagated by Nichiren seems to be constricted it is utterly fathomless. The reason for this is that it penetrates that one layer deeper than the dharma gateways that were spread abroad by Tendai and Dengyô, because it deals with the three esoteric dharmas of the Chapter on the Life Span of the original gateway. By reciting the seven ideograms for Nam myôhô renge kyô may seem to be constricted but that is because it is the teacher and example for all the Buddhas of the past, present and future, the teacher and guide for all the bodhisattvas of the ten directions and the compass for all sentient beings to attain to the path of becoming a Buddha; it is unfathomable. In the sutra it says, ‘The wisdom and discernment of All the Buddhas is infinitely profound and incalculable. \' In this sutric text the expression ‘All the Buddhas \' means all the Buddhas of the ten directions and of the past, present and future, which includes Dainichi Nyorai [the Tathâgata of Universal Sunlight] of the Shingon school, the Buddha Amida of the Jôdo school, as well all the Buddhas and bodhisattvas of each and every school and their respective sutras, also all the Buddhas of the past, future and present in general and even the Shakyamuni of our present time. Next we come to ‘wisdom and discernment \' and if we ask what indeed is this wisdom and discernment, then it is the fruition of substantiating the ten such qualities of the real aspect as being the fundamental substance of the dharma. So what is this fundamental substance of the dharma? It is Nam myôhô renge kyô , the consecration and foundation of one \'s life on the Sutra on the Lotus Flower of the Utterness of the Dharma [the consecration and foundation of one \'s life on the vertical threads of the sutra into which is woven the filament of the simultaneousness of cause and effect of the entirety of existence]. This is explained as ‘The Sutra on the Lotus Flower of the Utterness of the Dharma, which is the fundamentally existing and underlying intrinsicality of its real aspect \'. Also, what we refer to as the real aspect of all dharmas is apprehended through the two Buddhas Shakyamuni and Tahô seated side by side in the stupa made of precious materials. Tahô summarizes all dharmas and their real aspect is represented by Shakyamuni. These are the two dharmas of the objective realm of the Buddha and his subjective insight that is able to understand it. Tahô stands for the realm of objectivity and Shakyamuni is the wisdom that penetrates into it. Although objectivity and subjectivity are a duality, the non-duality of objectivity and subjectivity is the inner testimony of the enlightenment. These gateways to the dharmas are profoundly serious and all embracing matters. They are referred to as our troublesome worries not being separate from our inherent enlightenment or that the cycle of living and dying is not separate from the universality of Nirvana. In fact for those men and women who recite Nam myôhô renge kyô , even when they are in sexual union, everything that goes on in their minds is in no way separate from their inherent enlightenment and their cycles of life and death are not separate from the ultimate unchanging void or relativity of Nirvana. Outside of becoming awakened to the fact that the actual fundamental substance of life and death does not come into being nor does it cease to exist, there can be no other cycles of living and dying that are separate from Nirvana. It says in the Sutra on Fugen, ‘Without cutting off their troublesome worries or freeing themselves from the five desires [that are induced by form, sound, smell, taste and touch] they were able to purify their senses and eradicate all their wrongdoings. \' It also says in the Universal Desistance from Troublesome Worries in order to See Clearly , ‘All the toil and dust of our unenlightenment are at the same instant inseparable from our enlightenment, the cycles of living and dying are simultaneously inseparable from the ultimate unchanging void or relativity of Nirvana. \' Then in the Chapter on the Life Span we have, ‘What is present in my thoughts is how can I get sentient beings to enter onto the supreme path and speedily attain to becoming realized as a Buddha. \' Again we have the statement, ‘The essence of the appearance of the realms of existence is fundamentally eternal. \' This must be the intended meaning of these quotations. Thus there is no other existence apart from the substance of the dharma, which can only be Nam myôhô renge kyô . In the past I used to tuck this exquisitely perfect and all to be venerated Dharma Flower Sutra under my knee, or I looked down upon it with a scowl having no faith in it whatsoever. Also in some way or another I maliciously ridiculed anybody who would edify another person by teaching them the Dharma Flower Sutra in order that the destiny of the dharma should be passed on to the future. I tried to get people to leave this sutra alone in this life, since it was far too difficult and made them embrace an Amida Buddha teaching which would correspond more to their present need to be reborn in the immaculate terrain where they would be more equipped to study the Dharma Flower. It is through countless vilifications and disparagements that in this life, I Nichiren am faced with all kinds of great hardships. Because of my having abased the supreme summit of all the sutras, now in my present realm of existence I am humiliated and not taken into consideration. It is taught in the Chapter on Metaphors and Similes, ‘Through having slandered the Dharma Flower in former lives, even though he would like to make friendly relationships with other people, they will not be sympathetic towards him and keep him out of their way. \' Nevertheless, you are also a practitioner of the Dharma Flower Sutra and as a result you too have come up against great difficulties, but even so you came to the aid of Nichiren. In the text of the Chapter on the Teacher of the Dharma it clearly states, ‘I will send Buddhas and devas in the guise of people and also the four assemblies of monks, nuns, with male and female lay believers so that they can listen to his explanation of the dharma. \' If this reference to lay believers does not apply to you who could it point to? On hearing the dharma you accepted it without any recalcitrance whatsoever. How marvelous, how unthinkable and ineffable!! Consequently you have no doubts about Nichiren being the teacher of the dharma of the Dharma Flower Sutra, then I would appear to be ‘the emissary of the Tathâgata \' and also the person who in his practice ‘carries out the affairs of the Tathâgata \'. Nichiren has roughly spread abroad the five ideograms of the theme and title that was handed down to the Bodhisattva Jôgyô at the time when the two Buddhas Shakyamuni and Tahô sat side by side in the stupa made of precious materials. Was this not then the assignment of the Bodhisattva Jôgyô? You too as a follower of Nichiren and a practitioner of the Dharma Flower, talk about it to everybody. How can this not be circulating the transmission of the dharma? Hold fast to your mind of faith in the Dharma Flower Sutra. If you give up striking the flint while trying to ignite the tinder you will get no fire. Summon up a compelling and overflowing strength of faith. Shijô Kingo must become renowned throughout all the people, high and low, in Kamakura and also among all the sentient beings in Japan, as the Shijô Kingo of the Dharma Flower school. Even a bad reputation gets around so why shouldn \'t it be the same for a good one? Then why not for the sake of the Dharma Flower Sutra? You must carefully tell your wife about the purpose of all this. You must be as coordinated as the sun and moon or the eyes and wings of a bird. How can there be a path of bewilderment for the dead if there is a sun and a moon? You must have no doubt that with two eyes you will be able to gaze upon the countenances of the three Buddhas Shakyamuni, Tahô and all the Buddha emanations of the ten directions. With a pair of wings you can fly in a timeless instant to the precious instant of silence and illumination. I will talk about this more in detail another time. With awe, reverence and respect. The second day of the fifth month [1272] Nichiren [formal signature] A reply to Sir Shijô Kingo Martin Bradley, The Buddha Writings of Nichiren Daishonin, ISBN: 2-913122-19-1, 2005, Chapter 8, p. 229 Table of Contents",13);arrFiles[2]=new Array(3,"chapter3.htm","2006-03-13","The Buddha Writings of Nichiren Daishonin - Chapter 3","Buddha, Buddhism, Dharma, Myoho Renge Kyo, Gosho, Nichiren, Martin Bradley, Gohonzon","The Buddha Writings of Nichiren Daishonin translated by Martin Bradley, a selection of letters written by Nichiren including a Glossary","Thesis on the Significance of the Actual Fundamental Substance Tôtai Gi Shô Goshô Shimpen, p.692-703 The tenth year of Bun.ei [1273] at 52 years of age Question: what indeed are the items that embody Myôhô renge kyô , the Sutra on the Lotus Flower of the Utterness of the Dharma? [The vertical threads ( Sutra ) into which is woven the filament of the simultaneousness of cause and effect ( Lotus Flower ) of the entirety of the momentary configuration of events ( Utterness of the Dharma )] Answer: it is the actual fundamental substance of the Lotus Flower of the Utterness of the Dharma, which is namely the subjectivity and the dependent environment of the ten realms. Question: if it is so then should we not say that all the living beings such as we are also the total embodiment of the Utterness of the Dharma? Answer: of course. In the sutra it says, ‘What is referred to as all dharmas.’ The text continues until, ‘There is a final superlative that is equally present in the other nine such qualities.’ The Universal Teacher Myôraku explains this by saying, ‘The true aspect must imply all dharmas, all dharmas must imply the ten such qualities, the ten such qualities must imply the ten realms of dharmas and the ten realms of dharmas imply the body and its terrain.’ Tendai said, ‘It is only in the present sutra that all the dharmas of the ten such qualities and the ten realms of dharmas of the three thousand are correctly put together.’ The Universal Teacher Nangaku said, ‘Why is it called Myôhô renge kyô , the Sutra on the Lotus Flower of the Utterness of the Dharma? The answer is, because the utterness is the utterness of all beings and because the dharma is not separate from the dharmas of all beings.’ Tendai also makes this clear by saying, ‘The dharma of all beings is their utterness.’ Question: if the actual fundamental substance of all sentient beings is not separate from the total substance of the Utterness of the Dharma, then are all the karmic causes and fruitions, from hell to the nine other realms, the make up of the Utterness of the Dharma? Answer: in the utterly imponderable underlying principle of the dharma nature there are the two dharmas of defilement and purity. When defiled dharmas seep through they become our delusions and when pure dharmas do the same they become enlightenment. Enlightenment is the Buddha realm whereas delusion is the characteristic of ordinary people. Even though these two dharmas of enlightenment and delusion are two, they are nevertheless the single principle of the real suchness of the dharma nature. For instance, if a lens made of quartz is held up to the sun’s disc, it draws down fire but if it is held up to the full moon, it draws down water. Even though the lens is a single entity the effect produced is not the same on account of the circumstances. It is, moreover, just the same with the principle of utterness of the real suchness. Although it may be the principle of the real suchness of the single utterness, it becomes a delusion when it meets with evil karmic circumstances and, on meeting with good karmic circumstances, it becomes enlightenment. Enlightenment is namely the dharma nature and delusion is unenlightenment. To give an example, it would be as though someone were to dream about various kinds of good and evil deeds but, on waking, he would think that it was a dream that he saw from his place in the oneness of mind. The oneness of mind is the single principle of the real suchness of the dharma nature. The good and evil are the delusions of unenlightenment and the enlightenment to the dharma nature. If it can be understood like this then one must cast away the evil delusions of unenlightenment and make one’s foundation the good awakening to the dharma nature. In the Sutra Containing the Exhaustive Significance of the Universally and Perfectly Awakened Sutra it says, ‘The beginningless imaginings and unenlightenment of each and every living being is built from the all-inclusive and enlightened mind of each and every Tathâgata.’ In the Universal Desistance from Troublesome Worries in order to See Clearly of the Universal Teacher Tendai it says, ‘Unenlightenment and being perplexed and misled by appearances is fundamentally the nature of dharmas. It is because of that perplexity that causes appearances to beguile us into making the nature of the dharma turn into unenlightenment.’ The Universal Teacher Myôraku says, ‘The intrinsicality of the dharma nature is without substance, it is entirely due to unenlightenment. Unenlightenment is without substance, it is entirely due to the dharma nature.’ Unenlightenment is the delusion to be cast away; the dharma nature is the intrinsicality that we are to substantiate. How can you have doubts and ask if the fundamental substance is a oneness? You should know what these texts mean. The example of the dream in the ninety-fifth fascicle of the Universal Discourse and the example of the lens of the Tendai school are really fascinating. Evidently the proof of unenlightenment and the dharma nature being a single entity is in the Dharma Flower Sutra where it says, ‘The dharma state is the way dharmas are and is always present in the appearances of existential spaces.’ In the Universal Discourse it says, ‘Enlightenment and unenlightenment are neither different nor are they separate from each other, when things are understood this way it is called the middle way.’ But even though there are many textual proofs with regard to the two dharmas of defilement and purity in the true suchness of the utterly imponderable underlying principle, the sentence in the Flower Garland Sutra that says, ‘Mind, the Buddha and ordinary living beings are not three separate entities’ does not surpass the text of the real aspect of all dharmas in the Dharma Flower Sutra. The Universal Teacher Nangaku said, ‘Albeit that the fundamental substance of mind is completely endowed with the two dharmas of defilement and purity, but mind is devoid of different aspects and is consistently equable as a uniform state.’ Again the example of the clear mirror is indeed precise just as it is explained in the Universal Desistance from Troublesome Worries in order to See Clearly of the Universal Vehicle. For an effective explanation it says in the sixth fascicle of the Explanatory Notes on the Recondite Significance of the Dharma Flower , ‘When the three thousand exists in theory it is said to be the same as unenlightenment, when the fruition of the three thousand is accomplished everything everywhere can be referred to as eternal joy. When the three thousand existential spaces are devoid of change, then enlightenment is not separate from unenlightenment and when the three thousand is aligned with eternity, it is both the original substance and its function.’ This explanation is understandably clear. Question: if all living beings, all of them and everywhere, are the actual fundamental substance of the Sutra on the Lotus Flower of the Utterness of the Dharma, then are stupid, misguided, benighted, dull and common mortals such as we also the actual substance of the Utterness of the Dharma? Answer: even though there are many people in the present age, there are two sorts that come to the fore; that is to say those of the provisional teachings and those of the real teachings. However the people who have faith in the provisional teachings as an expedient means, such as the school that recites the prayer formula of Amida Buddha [ Nembutsu ], cannot be said to be the actual original substance of the Lotus Flower of the Utterness of the Dharma. The people who have faith in the real teachings of the Dharma Flower Sutra are the actual fundamental substance of the embodiment of the utterness that is the true suchness of the Lotus Flower. In the Sutra on the Buddha’s Passing over to Nirvana it says, ‘Because of all the living beings that have faith in the universal vehicle they are referred to as the people of the universal vehicle.’ The Universal Teacher Nangaku in his Implications of the Chapter on Practising with Peace and Joy quotes from the Sutra on the Universally Vital Zeal where it says that ‘living beings and the Tathâgata having in common the same dharma body which is incomparably wonderful, immaculately pure and is called the Sutra on the Dharma Flower of Utterness.’ It also says, ‘Since all the fruitions are simultaneously endowed in this oneness of mind and the single discipline of the practice of the Dharma Flower Sutra, it is not entered into by stages. In the same way as a single bloom of the lotus flower is furnished with all of its fruitions contemporaneously. This is what is meant by the living beings of the single vehicle.’ Again it says, ‘People of the two vehicles and bodhisattvas whose propensities are dull practice and study by stages. The bodhisattvas with keen propensities simply cast aside the expedient means and do not cultivate practices that evolve by degrees. These people are called the living beings of the single vehicle. With the substantiation of the samâdhi of the Dharma Flower there is the full endowment of all the fruitions everywhere.’ What Nangaku means by these explanations is that ‘the three words “practising by degrees” are intended for the present day scholars of the particular teaching [ bekkyô ]. Because, naturally, this explanation is to emphasise the path of complete fulfilment of cause and fruition of the Dharma Flower that it stands in contrast to the paths of the expedient means that are referred to as “practising by degrees”. These are the All-inclusive Doctrines [ enkyô ] of the former teachings, all the sutras of the universal vehicle of the former teachings, as well as all the direct and gradual doctrines in the sutras of the universal and individual vehicles.’ The proof is in the Sutra on Incalculable Significance where it says, ‘Then, through the exposition of the twelve sections of the Equally Broad [ Hôdô ] Sutras, the Sutra on the Wisdom that Carries Sentient Beings to the Shores of Nirvana [ Makahannya ] and the sea of relativity of the Flower Garland [ Kegon ] sutras, the cultivation of practices that perpetuate through kalpas were proclaimed and discussed.’ The usage of the two ideograms for the concepts of ‘having in common’ and ‘the same’ in the Sutra on the Universally Vital Zeal became an inherited transmission. The people who have in common and the same belief in the Dharma Flower Sutra are the substance of the sutra on utterness. Those who have nothing in common and are not the same are those who bear in mind the formula of Amida Buddha [ Nembutsu ] and since they turn their backs on the Buddha nature and the dharma body of the Tathâgata they are not the substance of the Sutra on Utterness. What the implication of these texts suggests is that all the common mortals and holy persons of the provisional teachings of the three vehicles [(i) the hearers of the Buddha’s voice, (ii) those who are enlightened due to karmic circumstances, (iii) bodhisattvas], the five vehicles which are the same as the above but with the inclusion of the realms of dharmas of humankind and the devas, the people within the seven grades of expedient means, the people within the nine realms of dharmas, the people who are practising within the bounds of the doctrines of the Flower Garland [ Kegon ], the Teachings of the Individual Vehicle [ Agon ], the Equally Broad [ Hôdô ] or the Wisdom Doctrines [ Hannya ] or even the Teachings of the Three Receptacles, the Interrelated or the Particular cannot be designated as the living beings of the actual fundamental substance of the Lotus Flower of the Utterness of the Dharma of the single vehicle. It is like this, even though the Buddha of the provisional teachings is a Buddha we cannot apply to him the illustrious term of the Buddha realm because the three bodies of the provisional teachings have not yet eluded transience. So how could we apply this illustrious term to the remaining existential realms? Because these explanations imply that the inhuman kind of the final phase of the dharma inspire greater veneration than the rulers of state and great ministers of the two thousand years of the correct and formal phases of the Dharma. What it comes down to is that the actual fundamental substance of the Lotus Flower of the Utterness of the Dharma are the disciples and supporters of the Nichiren, their bodies of flesh and blood are born of their parents and they believe in the Dharma Flower Sutra. Nangaku explains this by saying, ‘All living beings are fully endowed with the store of the dharma body which is at one with the Buddha without any discrepancy whatsoever. This is the reason why it says in the Dharma Flower Sutra, “Again, the immaculately pure and eternal eyes, ears, nose, tongue, body and mind are just like this”.’ It also says, ‘The question is asked: in which sutra is it expounded that the eyes and all the organs of sense are referred to as being the Tathâgata?’ The answer is given: ‘In the Sutra on the Universally Vital Zeal both sentient beings and the Tathâgata, by having the same dharma body in common, are defined as the incomparably pure and immaculate utterness of Myôhô renge kyô , the Sutra on the Lotus Flower of the Utterness of the Dharma.’ Even though this sentence comes from a provisional text it is possible to provide references from that which was revealed in the text of the Dharma Flower Sutra that came later. The person who straightforwardly abandons the expedient means and holds faith solely in the Dharma Flower Sutra has his troublesome worries, karma and three paths of bitterness transformed into the three virtues of the dharma body, wisdom and deliverance. Then the triple insight of relativity, phenomena and the middle way are revealed as not being separate from the oneness of mind so that the place where such a person dwells is the Terrain of Eternal Silence and Enlightenment. The Buddha of the Lotus Flower of the actual original substance of the Chapter on the Life Span of the original gateway who is able to abide in the place of abode and is the body and terrain, the materiality and mind which is endowed with the original substance and the function of the triple body independent of all action, is the concern that involves the disciples and supporters of Nichiren. This is indeed the actual original substance of the Dharma Flower and the manifestation of the meritorious power of the reaches of a mind free from resistance. In all events this is something about which you should have no doubts at all. Question: the Universal Teacher Tendai is said to have expounded the meaning of the metaphorical Lotus Flower of the Utterness of the Dharma and the Lotus Flower of the actual fundamental substance, if this is so then what is intended by the metaphorical lotus flower and that of the actual fundamental substance? Answer: the metaphorical lotus flower is the threefold explanation of bestowing the truth through the provisional teachings, clearing away the provisional teachings in order to reveal the truth and then discarding all else of a provisional nature in order to establish the truth. This should be thoroughly examined. Asfor the Lotus Flower of the actual fundamental substance it says in the seventh fascicle of the Recondite Significance of the Dharma Flower , ‘When the lotus flower is not a metaphor it acquires the name of the actual fundamental substance. It is just like it was at the outset of kalpas when all things were without a name, at that time the Holy Man [ Shônin ], contemplating their intrinsicality, set up exact rules and made up words for each.’ It also says, ‘Now for argument’s sake let us take the metaphorical aspect away from the concept of lotus flower so that it becomes the dharma gateway of the Dharma Flower. Since the dharma gateway of the Dharma Flower is immaculately pure it is therefore the meticulousness and utterness of cause and effect. If we are to attach a name to this dharma gateway it becomes the Lotus Flower. Then, by applying a name to the actual substantiation of this samâdhi of the Dharma Flower it is by no means a simile or a metaphor.’ Again the text continues, ‘Question: is the lotus flower decisively the samâdhi of the Dharma Flower or is it conclusively the botanical lotus flower? Decidedly it is the dharmic lotus flower. As the dharmic lotus flower is difficult to understand the lotus flower as a plant is used as a metaphor. Those with sharp propensities, by understanding the principle that the name implies, have no need for similes or metaphors, all they need is to apprehend the Dharma Flower. Those of middling and lesser propensities do not yet have this awareness but the use of metaphor can make them realise it. By drawing a comparison with the lotus flower that is easy to understand they can relate it to the lotus bloom that is difficult to know. For this reason the dharma was preached in three stages so as to correspond to the needs of the superior, this was expressed in terms of the dharma; for those of middling and lower propensities the language of parables and metaphor was used. With the three propensities being jointly discussed, the dharma and the metaphor are designated as one. Who could possibly contradict the person who explains it in this way?’ The meaning of this explanation is that the ultimate intrinsicality is without a name. When the Holy Man [ Shônin ] contemplated the intrinsicality and attached a name to a myriad of things, as well as perceiving a simultaneousness of cause and effect of the unthinkably, unutterable single dharma. If we name it, it is Myôhô renge kyô , the Sutra on the Lotus Flower of the Utterness of the Dharma. This single dharma of Myôhô renge kyô , the Sutra on the Lotus Flower of the Utterness of the Dharma is furnished with all the dharmas of the ten realms and their three thousand existential spaces without leaving anything out. Those who cultivate themselves in this practice acquire both the Buddha cause and the Buddha fruition simultaneously. When the Holy Man [ Shônin ] became the teacher of this dharma by cultivating himself in the practice he became enlightened [ satori ] to the Buddha Path; he felt his attainment to the simultaneity of the utterness of the cause and the utterness of its fruition, because he had become the utterly enlightened and completely realised Tathâgata. For this reason the Universal Teacher Dengyô said, ‘The Myôhô renge kyô of the oneness of mind grows simultaneously with the bloom of cause and the calyx of fruition, it is the Lotus Flower of the actual fundamental substance. In each one of the three stages of the Buddha’s explanation of the dharma [first straightforwardly in its own technical language, secondly by means of a parable or thirdly the Buddha makes a reference to one of his former lives], at each one of these junctures we have both the metaphorical lotus flower and that of the fundamental substance. Generally speaking the Dharma Flower Sutra contains all the similes and metaphors as well as the actual fundamental substance. But when we come to the details such as the seven parables in the Dharma Flower Sutra [(i) the burning house and the three kinds of vehicles in the Third Chapter on Metaphors and Similes , (ii) the elder and the impoverished son in the Fourth Chapter on Faith Leading to Understanding , (iii) the three plants and two trees in the Fifth Chapter on Medicinal Herbs , (iv) the phantom city and the place of precious things in the Seventh Chapter on the Metaphor of the Phantom City , (v) the jewel in the clothes lining in the Eighth Chapter on the Five Hundred Disciples who Receive the Buddha’s Prediction that they will too become Buddhas , (vi) the jewel in the chignon in the Fourteenth Chapter on Practising with Peace and Joy , (vii) the good doctor who cures his sick children in the Sixteenth Chapter on the Life Span of the Tathâgata ], also we have the three simultaneous qualities [(i) the vehicles that lead to the Buddha enlightenment , (ii) the simultaneous quality of the existential realms and Nirvana , (iii) the simultaneous quality of the entities of the Buddhas Tahô and Shakyamuni ], not to mention the ten insuperable gateways to the dharma [(i) the insuperability of the seeds of enlightenment of the Dharma Flower Sutra since they are the implantations of the ever present primordial infinity , (ii) the insuperability of its practice since from the time of the Buddha Daitsu it has always been the virtue of the practice to be the All-inclusive replenished whole of the one instant of mind containing three thousand existential spaces , (iii) the insuperability of the extent of the Dharma Flower. Because ot its All-inclusiveness this sutra is the culmination of all the other sutras , (iv) the insuperability of what the Dharma Flower Sutra involves, because this sutra imparts the real principle of existence to sentient being s, (v) the insuperability of the immaculate purity of its abode and terrain, because the dharma realm of the Dharma Flower Sutra is the utterness of the abode and terrain of All the Buddhas , (vi) the insuperability of the theme of the Dharma Flower, this sutra is said to be the paramount of all the discourses of the Tathâgata, the most profound and therefore insuperable , (vii) the insuperability of the Dharma Flower Sutra to convert and teach that all sentient beings will be brought to the Buddha path through this sutra, (viii) the insuperability of the Dharma Flower Sutra to bring about total enlightenmen t, (ix) the insuperability of Nirvana, the fundamental of the Dharma Flower is inherently infinite which is the essential characteristic of Nirvana and therefore insuperable , (x) the insuperability of the reaches of utterness, when the stupa of the Buddha Tahô first appeared he said that the sutric power of the Dharma Flower Sutra was beyond all other dharmas because it was imponderably inexplicable and utter ]; all these are contained in the lotus flower of the actual fundamental substance. On putting a name to what the intrinsicality of this teaching implies, it is the Sutra on the Lotus Flower of the Utterness of the Dharma.’ The Universal Teacher Myôraku said, ‘Most certainly it is through the seven parables that the provisional or the true significance of each Lotus Flower is to be compared.’ The text continues until, ‘Whatever way one looks at it the lotus flower is none other than the bestowing of the provisional for the sake of truth as well as opening the provisional so that the truth can be revealed. It is likewise with all the seven parables.’ Again, at the outset of kalpas this flowering plant existed, the Holy Man [ Shônin ], on seeing its intrinsicality, called it by the word ‘lotus flower’. The flowering plant was endowed with the simultaneousness of cause and effect and was similar to the Lotus Flower of the Utterness of the Dharma; hence the plant that flowers is called the lotus flower. The red lotus flowers and the white lotus flowers that grow in the ponds, this botanical lotus flower, is the lotus of simile and metaphor. Thus it is through the flowering plant that the difficulty in understanding the Lotus Flower of the Utterness of the Dharma is overcome. The Universal Teacher Tendai, when explaining this concept said, ‘The Utterness of the Dharma is hard to understand, but by using a simile for the sake of argument, the explanation is made easier.’ Question: who, since the outset of kalpas has attained to the substantiation of the lotus flower of the actual fundamental substance? Answer: Shakyamuni, since his attainment to the substantiation of the lotus flower of the actual fundamental substance of the Utterness of the Dharma prior to a period of time that would be the same amount of grains of dust that would go into the making of five hundred kalpas, has from existence to existence recited the attainment to the path and revealed the fundamental principle of being able to substantiate that which is to be substantiated. Again, when the Buddha was in the world he was born in the Kingdom of Magadha in central India, his desire was to reveal this lotus flower but neither the propensities of the people nor the time were appropriate. Because in the single Lotus Flower of the Dharma he had to differentiate three flowering plants in order to impart the provisional dharmas of the three vehicles, over a period of forty years he had to carefully protract his intentions so as to attract and induce people towards the truth. Since there was a myriad of diversities in the propensities and characters of the sentient beings of this period, he formulated several variations of the flowering plant but in the end was unable to impart the Lotus Flower of the Utterness of the Dharma. This is why it says in the Sutra on Incalculable Significance, ‘At first I sat at the site of the Path under the bodhi tree’, the text continues until, ‘After some forty years of preaching I had not yet revealed the truth.’ On arriving at the Dharma Flower Sutra Shakyamuni cast aside the various flowering plants of the lesser vehicle and the expedient means of the first four periods of his teaching [(i) the Flower Garland ( Kegon ), (ii) the Teachings of the Individual Vehicle ( Agon ), (iii) the Equally Broad Doctrine ( Hôdô ) and (iv) the period of the Wisdom Teachings ( Hannya )], then he expounded only the single Lotus Flower of the Utterness of the Dharma. When he had cleared away the three flowering plants and revealed the single Lotus Flower of the Utterness of the Dharma, the faithful of the provisional doctrines of the three teachings of the first four periods arrived at the lotus flower of the cleared away proximity so as to reveal the distance rather than receiving the lotus flower of the first of the ten stages of the bodhisattva; instead they attained to the second, third or tenth stage or even attained to the lotus flower of the supreme fruition of the overall awakening or the awakening to utterness. Question: which phrase in which chapter of the Dharma Flower Sutra is the lotus flower of the actual fundamental substance and the one that is metaphorical, unmistakably pointed-out and discussed? Answer: if we briefly discuss this from the viewpoint of the hearers of the three stages of the Buddha’s explanation of the dharma, (i) in terms of the dharma, (ii) by parables and (iii) by means of a story of the life of a past Buddha, then the whole of the Chapter on Expedient Means is entirely an exposition of the Lotus Flower of the actual fundamental substance. The Chapter on Similes and Metaphors and the Chapter on the Metaphor of the Phantom City discuss the metaphorical lotus. However, the Chapter on Expedient Means is not devoid of the metaphorical lotus flower and the other chapters are not in default of the Lotus Flower of the actual fundamental substance. Question: if that be so, then which text is it that strictly accounts for the lotus flower of the actual fundamental substance? Answer: it is the text of ‘The real aspect of all dharmas’ in the Chapter on Expedient Means. Question: by what means can I ascertain that this is in fact the text of the lotus flower of the actual fundamental substance? Answer: because Myôraku and Tendai, on quoting this particular text, explained it as the fundamental substance of the present sutra. Also the Universal Teacher Dengyô said in his explanations, ‘Nowadays scholars keep this explanation secret and do not reveal its name. However the name of this text is Myôhô renge kyô .’ ‘Question: what is regarded as the fundamental substance of the Dharma Flower Sutra? Answer : “The real aspect of all dharmas” is regarded as its fundamental substance.’ This explanation is understandably clear. There is also the manifest evidence of the triple body in the Chapter on the Stupa made of Precious Materials; in this we have an immediate proof. Then there are the bodhisattvas who spring up from the earth, or the Dragon King’s daughter becoming aware of her own Buddha nature without changing her personality. This is why the sutric text of the bodhisattvas that spring up from the earth and become an immediate proof is referred to as ‘like a lotus flower in the water’. Then the actual fundamental substance of these bodhisattvas was made known. Because of this the proof of the Dragon King’s daughter’s enlightenment is explained as, ‘On her arrival at the Spirit Vulture’s Peak she seated herself upon a thousand-petalled lotus flower as big as the wheel of a cart.’ Again, in the matter of the thirty-three or four bodies of Myô.on and Kannon, the explanation is, ‘If it were not due to their attainment to the substantiation of the karma of actions and thoughts that are free from delusion of the imponderably, inexplicable samâdhi of the Dharma Flower, then how were they able to manifest these thirty-three forms?’, or even the phrase ‘the manifestations of the existential realms are ever present and eternal’. All these quotations are textual evidence and are studied by scholars of the present age. Nevertheless it is needless to say that Nichiren’s real proof of the Lotus Flower of the actual fundamental substance comes from the text in the Chapter on Expedient Means and the part of the Chapter on the Reaches of the Mind of the Tathâgata where it says, ‘All the dharmas that are possessed by the Tathâgata.’ The Universal Teacher Tendai, by quoting these texts, explained the present Sutra in terms of the five layers of recondite significance. This single text in particular is the textual proof. Question: the immediate proof that you have just quoted is particularly outstanding. How is it then that you adhere to the text from the Chapter on the Reaches of the Mind of the Tathâgata? Answer: this single text being endowed with the deepest of implications is particularly inspiring. Question: what are these deepest implications? Answer: this is because this text deals with Shakyamuni entrusting his original following who are the bodhisattvas that spring up from the earth with the conclusive essential of the transmission of the five ideograms of the actual fundamental substance, Myôhô renge kyô , to the Bodhisattva Jôgyô. The Tathâgata Shakyamuni of the real attainment in the primordial infinity whose desire was completed when he said, ‘Just as I had wished in the past and now is already fulfilled, all sentient beings on conversion will be set upon the Buddha Path.’ Since this is the passage where the Tathâgata, in order to expound the broad propagation during the fifth five hundred years period after his passing over to Nirvana, called up the bodhisattvas who spring up from the earth and entrusted them with the lotus flower of the actual fundamental substance as its crucial point. This is also the passage where the Tathâgata whose devoutest wish was that the esoteric dharma to which he attained at the site of the path, should be accomplished by people such as we of the present and future of the final phase of the dharma to the genuine substantiation of the lotus flower of the actual fundamental substance. Of all people, the emissary of the Tathâgata cannot be anyone else other than the person who comes forth knowing this passage of the textual proof of the lotus flower of the actual fundamental substance. By being the truth it is an esoteric text, by being the truth it is a matter of universal concern, by being the truth it is to be venerated. Nam myôhô renge kyô, Nam myôhô renge kyô [ the consecration of founding one’s life on the vertical threads of the sutra into which is woven the simultaneousness of cause and effect of the utterness of existence ]. Question: what is the meaning of the present school? When all those people of the other schools come along, what is the textual evidence for the Lotus Flower of the actual fundamental substance, which particular passage of the Dharma Flower Sutra should we point out? Answer: at the beginning of the twenty-eight chapters there is the title Myôhô renge kyô , the Sutra on the Lotus Flower of the Utterness of the Dharma. These are the words you must point out. Question: how are we able to know that the title and theme of the twenty-eight chapters is the lotus flower of the fundamental substance? Because when the Universal Teacher Tendai was explaining the title he said that the lotus flower was a simile and a metaphor, so is not his explanation that of the metaphorical lotus flower? Answer: in the lotus flower of the title and theme both its actual fundamental substance and the similes and metaphors are expounded simultaneously. The explanations that Tendai gave during his lifetime were at the time for illustration in terms of simile and metaphor. In the first fascicle of his Recondite Significance of the Dharma Flower Tendai gives the six similes of the original and temporary gateways. In the seventh fascicle the actual fundamental substance is explained in the same way. Because Tendai accounted for both the viewpoints of the actual fundamental substance and that of the similes and metaphors in the theme and title of the Lotus Flower, on this account he does not fall into error. Question: how are we able to know that the lotus flower of the theme and title is the simultaneous exposition of its similes and metaphors as well as it being the fundamental substance? When the Universal Teacher Nangaku gave an explanation of the five ideograms for Myôhô renge kyô , he said, ‘Because utterness is the utterness of sentient beings and its dharmas are the dharmas of sentient beings, the lotus flower [which is the simultaneousness of cause and effect] is provisionally applied to them as a simile and metaphor.’ How is it then that until now the explanations given by Nangaku and Tendai are those of the metaphorical lotus? Answer: both the explanations of Nangaku and Tendai are similar. Nevertheless, even though the simultaneous exposition of the actual fundamental substance and the similes and metaphors is not distinctly apparent in the sutric text, Nangaku and Tendai actually based their judgment and explanation of the implications of the simultaneous exposition on the arguments of Tenjin and Ryûju. In Tenjin’s Discourse on the Dharma Flower it says, ‘In the Lotus Flower of the Utterness of the Dharma there are two different references, one has the meaning of the lotus coming out of the water.’ The text continues until, ‘...coming out of the mud. All the hearers of the voice and all the Tathâgatas who took part in the great assembly were seated upon lotus flowers like all the bodhisattvas. On hearing the Tathâgata discourse on the unexcelled wisdom and its immaculately pure environment determined by its own karma, was a metaphor for the substantiation of the Tathâgata’s repository of teachings that had not yet been disclosed. Secondly, when the lotus flower burst into bloom, because of all those people within the universal vehicle whose minds are cowardly, weak and unable to give rise to a mind of faith, the Tathâgata opens and reveals the purity and utterness of his dharma body in order to make them believe.’ The words ‘all the bodhisattvas’ imply all the bodhisattvas of the individual and universal teachings that came prior to the Dharma Flower, on their reaching the Dharma Flower Sutra their perception of the lotus flower of the Buddha becomes understandably clear as in the Discourse on the Dharma Flower . Because one should understand that ‘the attainment of the bodhisattvas to the various stages of practice’ were just expedient means. The Universal Teacher Tendai explains this text from the Discourse on the Dharma Flower in his Recondite Significance of the Dharma Flower , ‘In order to understand the meaning of the present discourse, if one is to say that as a sentient being the Buddha made manifest the immaculate utterness of his dharma body, then by opening and proclaiming this utterness of cause it becomes the flower of the lotus plant, if one is to say that in the midst of the great assembly the Tathâgata was seated upon a lotus flower, which by being the abode and terrain of the reward of utterness, becomes the lotus flower of the simultaneousness of cause and effect. Then, if the hearers of the voice attain an entrance to this dimension, it would immediately become the abode and terrain of the reward of utterness and become the lotus flower of the simultaneousness of cause and effect.’ Again, when Tendai justified in a detailed manner the simultaneous exposition of the actual fundamental substance and its similes and metaphors, he took the phrase from the Sutra on the Great Assembly, ‘I now bow in veneration to the lotus flower of the Buddha.’ As a statement to prove the point of the sentence from the Discourse on the Lotus Flower just quoted, he explains it as, ‘Because, according to the Sutra on the Great Assembly, the cause and effect of the practice of the dharma is in itself all the implications of the lotus flower, then, since the bodhisattvas are seated upon it, it must be the flower of causation. Because they bow to the Lotus Flower of the Buddha it must then be the flower of effect. If according to the Discourse on the Lotus Flower the dependent abode and terrain and reward become the lotus flower of the simultaneousness of cause and effect, then again the bodhisattvas, through their cultivation of the practice of the lotus flower of the simultaneousness of cause and effect, attained to the abode and terrain of this particular lotus flower as a reward. As indeed you should know, everything to do with subjectivity and its environment, as well as its cause and effect, are entirely the dharmas of this lotus flower. Then why should we indeed use metaphors to demonstrate it? It is for those people who are less sharp-witted who cannot understand the lotus flower, so we show them the mundane flower as an illustration. Why indeed should there be any objection to it?’ Again, it goes on to say, ‘If it was not for the lotus flower what means would there be to account for all the dharmas that come into being everywhere? It is because both the dharma and the metaphor are dealt with equally that it is called Myôhô renge kyô , the Sutra on the Lotus Flower of the Utterness of the Dharma.’ In the Universal Discourse of the Bodhisattva Ryûju it says, ‘Both the dharmic and the metaphorical lotus flowers were presented at the same time.’ When the Universal Teacher Dengyô was explaining the two texts of the thesis of Tenjin and Ryûju he said, ‘The text in these discourses say that although the title is only Myôhô renge kyô , the Sutra on the Lotus Flower of the Utterness of the Dharma, there are two categories of meaning. Although it is only referred to as the lotus flower, one cannot say that there are not two meanings. However to make them entirely identical with the dharma and the metaphor would be quite in order. If they were not identical then what else would one use for an explanation? This is why in the explanation of these discourses both the dharma and the metaphor are demonstrated conjointly. The Sutra on the Lotus Flower of the Utterness of the Dharma of the oneness of mind grows simultaneously with the flower of cause and the calyx of fruition. The significance of this is hard to understand but by making use of an illustration it becomes easier. This teaching that is within the limits of the three realms where sentient beings have organs of sense as well as desires, where there is a physical dimension and realms where there is only mental activity is called Myôhô renge kyô , the Sutra on the Lotus Flower of the Utterness of the Dharma.’ The explanations and the meaning of the expository texts are understandably clear. You must look at what is written down. On account of the fact that it is neither wrapped up nor concealed, the significance of the simultaneous exposition becomes the ultimate meaning of these explanations which are understandably clear. Generally speaking the meaning of the Dharma Flower Sutra implies that the simile and metaphor are not separate from the reality of dharmas and that the reality of dharmas is not separate from their metaphors and similes. Because the Universal Teacher Dengyô said, ‘Even though there are many metaphors and similes in the present sutra the overall metaphor consists of seven parables. These seven parables are not separate from their dharmic reality nor is the reality of the dharma separate from its metaphors and similes. Outside of its metaphors and similes there is no reality of the dharma. Outside the reality of the dharma there are no metaphors or similes. However the reality of dharmas is the intrinsic reality of the dharma nature. The metaphors and similes are therefore the practical side of the reality of the Utterness of the Dharma. Hence we say that the dharma and its metaphors are a single reality. The practical side is not separate from its intrinsic reality and its intrinsic reality is not separate from its practical side. It is on these premises that the Tendai school argues that all explanations with regard to the Dharma Flower Sutra have to be both dharmic and metaphoric at the same time.’ What these explanations imply is distinctly clear, so I will not go over them again. Question: when the Tathâgata was in the world, who was able to attain to the substantiation of the Lotus Flower of the actual fundamental substance? Answer: one can generally say that during the periods of the direct, gradual and undetermined teachings of (i) the Flower Garland [ Kegon ] period, (ii) the period that was by and large composed of the Individual Vehicle [ Agon ] Doctrines, (iii) the Equally Broad ( Hôdô ) period and (iv) the period of the Wisdom [ Hannya ] Teachings, the three and five vehicles for imparting the dharma to men, devas, hearers of the Buddha’s voice, people enlightened due to karmic circumstances, also people who adhere to the seven categories of expedient means, and sentient beings who dwell within the nine realms of dharmas as well as the bodhisattvas and the Lord of the all-inclusive teachings that were implicit in the provisional doctrine and the Lord of the teaching of the Dharma Flower of the temporary gateway, none of them, with the sole exception of the Lord of the teaching of the Chapter on the Life Span of the original gateway, had even heard of the expression of the lotus flower of the actual fundamental substance of the original gateway, let alone to have attained to its substantiation. The lotus flower of the unsurpassed enlightenment of clearing away the three vehicles in order to reveal the one, was not divulged until after some forty years of preaching. Hence the reason for the phrase, ‘Finally he was able to achieve unsurpassed enlightenment in the Sutra on Incalculable Significance.’ The lotus flower of clearing away the three vehicles in order to reveal the one of the temporary gateway was not expounded in the teachings prior to the Dharma Flower, let alone the clearing away of the proximity in order to reveal the distance, or the subtle integration of the objective realm and the subjective insight of the original terrain that is so hard to understand; or should Miroku, who was converted by the temporary teachings, have known that the lotus flower of the actual fundamental substance is fundamentally existing and is independent of all action? Question: how is one able to know that the bodhisattvas of the all-inclusive teachings prior to the Dharma Flower or the bodhisattvas of the all-inclusive teachings of the temporary gateway did not attain to the substantiation of the original gateway? Answer: the bodhisattvas of the all-inclusive teachings prior to the Dharma Flower did not know the lotus flower of the temporary gateway and the bodhisattvas of the all-inclusive teachings of the temporary gateway were ignorant of the lotus flower of the original gateway. Tendai said, ‘Those who succeeded to the place of the provisional teachings did not know the colleagues that were converted through the temporary gateway and those who were converted through the temporary gateway did not know the colleagues who were converted through the teachings of the original gateway.’ It is said that the eighty thousand bodhisattvas of the former and temporary teachings that made up the great assembly of the present sutra wanted to hear about the path of fulfilment. The Universal Teacher Dengyô said, ‘Even though this is the direct path it is not the universally direct path.’ The meaning of this is made clear where he goes on to say, ‘Because they were not yet aware of the universally direct path to enlightenment.’ Albeit that the bodhisattvas of the teachings prior to the Dharma Flower and the temporary gateway had attained to their rightful share of partially destroying delusion and realising the principle in part, when they were confronted with the teachings of the original gateway with the destruction of their delusion being only partial, it was not a destruction of delusion that could ‘bestride upwards over the joints of the bamboo’ as in stages to the level of these highest teachings as it was still only fragmentary. Consequently the explanation for the phrase, ‘In various places in the teachings prior to the Dharma Flower and those of the temporary gateway bodhisattvas were able to attain access to the path’, gave rise to the expression ‘attaining access to the path directly’ at a time when the people of the two vehicles were discredited. But it was at the time of the original gateway when the great bodhisattvas of the teachings prior to the Dharma Flower and the temporary gateway attained to the substantiation of the lotus flower of the Buddha. The genuinely true destruction of delusions came about at the time of their hearing the one Chapter on the Life Span. When the Universal Teacher Tendai explained the following text from the Chapter on Springing up from the Earth, ‘On account of the reaches of the mind of the Buddha, he made fifty small kalpas seem to all those at the great assembly as though they were half a day.’ He said that ‘Because the person who is aware of the primordial infinity, shortness is not separate from length so that it appears to be fifty small kalpas, to the bewildered who are unaware that in the primordial infinity length is based on shortness so they think of these kalpas as though they were half a day.’ Myôraku, taking up this argument said, ‘The bodhisattvas by having already broken through their unenlightenment are referred to as people who are aware of the primordial infinity. But the great assembly, by only being seated in the places of people of wisdom, are spoken of as those who are not yet aware of the primordial infinity.’ This explanation is understandably clear. It can be said that the bodhisattvas of the teachings prior to the Dharma Flower and those of the temporary gateway were yet bewildered and unaware of the primordial infinity, but apart from the bodhisattvas who spring up from the earth, there were no other persons who were aware of it. However, when the people of the present day Tendai school discuss the similarities and differences of the temporary and original teachings they say that there is no contradiction between the two. When they come to interpret this text they distort the truth by saying that there were people who were aware of the primordial infinity among those who were converted by the teachings of the temporary gateway. The sutric texts and the explanatory commentaries are understandably clear. How could they come to make such a distorted statement? According to the sutric text the bodhisattvas who spring up from the earth praised and extolled the Tathâgata for a period of fifty kalpas. Whereas it is recounted that the assembly on the Spirit Vulture’s Peak that had been converted by the temporary gateway thought of this period as though it were half a day. When Tendai made the confrontation with those who were aware of the primordial infinity and those who were not, he explained that the assembly of those who had been converted by the temporary teachings were those who were unaware on account of their thinking of this time span as half a day, which is nothing but a prejudiced viewpoint. The bodhisattvas who spring up from the earth were aware of the primordial infinity because their viewpoint of a time span of fifty small kalpas was the correct way of understanding it. Myôraku, on following this argument, explained that the bodhisattvas who had broken through their unenlightenment were those who were aware of the primordial infinity and those who were unaware of it were the bodhisattvas who had not yet broken through their own benightedness. What is in the text is intelligibly apparent. Those who would suggest that even though they were bodhisattvas who were converted through the former and temporary teachings, the bodhisattvas of the higher abodes had already broken through their unenlightenment. This is the kind of scholar who would make all the sutras that do not attain to the path read as those that do. Even though the teachings prior to the Dharma Flower and those of the temporary gateway were of a preparatory nature, there is also the Buddha who is utterly awakened and when the people yearned for the true Buddha of the Chapter on the Life Span of the original gateway, it is said that those who were not yet aware of the primordial infinity were still placed in the seats of the wise. Since the triple body of the provisional teachings had not yet thrown off his transitory nature, he was therefore but an empty Buddha in a dream. When the people of the former teachings and those who were converted through the temporary gateway came to the original gateway they were still people who had not yet destroyed their delusions, correctly speaking their state would correspond to the first bodhisattva stage in the process of becoming a Buddha. Myôraku said in his explanations, ‘When the temporary gateway was cleared away so as to reveal the original, they all entered into the first bodhisattva stage in the process of becoming a Buddha.’ He also argued that ‘they were still placed in the seats of the wise.’ You should think about these two quotations at the same time. The people of the teachings prior to the Dharma Flower or those of the temporary gateway are said to be like a Buddha and bodhisattvas who were still unaware of the primordial infinity and who had not yet broken from their unenlightenment. This is an outright true fact. As you know, because of the exposition and revelation of the Chapter on the Life Span of the original gateway, everyone in the whole assembly on the Spirit Vulture’s Peak attained to the substantiation of the lotus flower of the actual fundamental substance. The people of the two vehicles, those of incorrigible unbelief and those of a self-opinionated mentality, as well as women and people of an evil disposition, attained to the substantiation of the original Buddha. The Universal Teacher Dengyô on explaining the lotus flower of the universal and essential purpose of the appearance of the Buddha in this world said, ‘The universal and essential Dharma Flower being the justification and the circumstances for the sole purpose of the appearance of the Buddha in this world is in order that the lotus flower can be revealed. “Sole” implies the sole true practice; “universal” implies that its nature is universally extensive and “purpose” refers to the nature of the Dharma. When it comes to the final superlative it is none other than the wisdom, the practice and the all-embracing quality of the teaching that is within the three realms where sentient beings have organs of sense as well as desires, where there is a physical dimension and the realms where there is only mental activity. If the one vehicle can be reached then the people of the three vehicles, those of a self-opinionated mentality, those within the path and those who are outside it, those with unhappy desires and those who are hard-hearted, all of them everywhere will arrive at the stage of the enlightened wisdom of understanding all dharmas. This sole purpose of the appearance of the Tathâgata in this world is his clearing the way so as to reveal and enlighten people to enter into the wisdom and perception of the Buddha.’ This means that women, people of incorrigible belief, those of a self-opinionated mentality, the people of the two vehicles and extremely evil people who were on Spirit Vulture’s Peak attained to the substantiation of the Lotus Flower of the actual fundamental substance. Question: at the present time of the final phase of the dharma, who has attained to the substantiation of the Dharma Flower of the actual fundamental substance? Answer: on looking at the realities of the present age, there are many people who have come to the realization of the fundamental substance of the hell of incessant suffering, yet there is not one who has attained to the substantiation of the Lotus Flower of the Buddha. This is due to beliefs in the expedient means of the provisional teachings that do not attain to the path and also on account of negative criticism with regard to the Lotus Flower of the actual fundamental substance which is the one that is genuine and true. The Buddha said in his preaching, ‘If a man in his disbelief destructively vilifies this sutra he will thereupon cut off the Buddha seeds from all his existential spaces.’ The text continues until, ‘At the end of this person’s life he will fall into the hell of incessant suffering.’ Tendai said, ‘This sutra opens up the Buddha seeds everywhere in the six paths of unenlightenment, if one were to slander this sutra it would mean that those seeds would be cut off.’ Nichiren says that this sutra disseminates the Buddha seeds throughout the ten realms of dharmas, if one were to slander this sutra it would correspondingly imply that the Buddha seeds throughout those ten realms would be cut off. This person will decidedly fall into the hell of incessant suffering. How could he expect to get release? On the other hand the sole gateway to the dharma of Nichiren is that one simply cast aside the erroneous implica tions of the fallacious dharmas of the false teachers of the provisional teachings and straightaway put faith in the true significance of the correct dharma and the proper teacher so as to attain to the substantiation of the lotus flower of the actual fundamental substance which is the revelation of the actual fundamental substance of the utterly imponderable underlying principle of eternal silence and illumination. This comes about through believing the golden words of the Lord of the teaching of the Chapter on the Life Span and by reciting Nam myôhô renge kyô [the consecration and founding of one’s life on the Sutra on the Lotus Flower of the Utterness of the Dharma which is the consecration of and the founding of one’s life on the vertical threads of the sutra into which is woven the filament of cause and effect of the utterness of existence]. Question: albeit that the Universal Teachers Nangaku, Tendai and Dengyô widely transmitted the Dharma Flower Sutra as the sole vehicle of the dharma teaching of the school of the all-inclusive doctrine, how is it that they had not yet recited Nam myôhô renge kyô ? If this should be the case, were these Universal Teachers unaware of the actual fundamental substance or should we say that they had not attained to its substantiation? Answer: it is said that the Universal Teacher Nangaku was the bodhisattva incarnation of Kannon and the Universal Teacher Tendai was the bodhisattva incarnation of Yakuô. However, even though they attained to their substantiation when they heard the preaching of the Chapter on the Life Span of the original gateway on the Spirit Vulture’s Peak, the period in which they lived was still one in which the influence of the teachings of the Buddha Shakyamuni was still valid and not in the time for the propagation of the Utterness of the Dharma. Therefore we could exchange the name and ideograms of the Utterness of the Dharma ( Myôhô renge kyô ) for the term ‘the desistance from troublesome worries’ which consists in the meditation of sitting still so as to set the mind at rest and to stop every thought that arises in order to dwell on the thought that nothing exists independently from the one instant of mind containing three thousand existential spaces or that an instant of mind contains simultaneously phenomena, relativity and the middle way. Nevertheless, as to those Universal Teachers reciting Nam myôhô renge kyô , it could be thought of as the genuineness and truth of the inner substantiation of their own practice. The Universal Teacher Nangaku says in his Confession of the Doctrine of the Dharma Flower, ‘Nam myôhô renge kyô , to consecrate and found one’s life to the Sutra on the Lotus Flower of the Utterness of the Dharma.’ The Universal Teacher Tendai says, ‘I consecrate my life to the single vehicle of impartial wisdom of the Sutra on the Lotus Flower of the Utterness of the Dharma.’ He also says, ‘I touch my head on the ground and make obeisance to the Sutra on the Lotus Flower of the Utterness of the Dharma.’ And again he says, ‘To devote one’s life to, and found it on the Sutra on the Lotus Flower of the Utterness of the Dharma.’ The Universal Teacher Dengyô, in his writings on the very last ten earthly wishes at one’s dying hour, uses ‘ Nam myôhô renge kyô ’. Question: this textual evidence is understandably clear but why was it not propagated abroad just as it is? Answer: there are two reasons for this, firstly because the time was not yet ripe and secondly the Universal Teachers Tendai and Nangaku were not entrusted with this assignment. Broadly speaking the five ideograms for the Utterness of the Dharma is the universal white dharma which is to be disseminated during the final phase of the dharma of Shakyamuni. It is the mission that was given to the countless numbers of great bodhisattvas who spring up from the earth. This is why Nangaku, Tendai and Dengyô did not propagate this teaching but remained aloof keeping their enlightenment to themselves since it was bequeathed to teachers and guides of the final phase of the dharma of Shakyamuni. Nichiren [formal signature] Postscript to the Thesis on the Significance of the Actual Fundamental Substance Question: because the lotus flower of the actual fundamental substance is difficult to understand, a metaphor is provisionally used to make it clear, what proof is there in the sutric text? Answer: in the sutra it says, ‘untainted by worldly affairs, just like a lotus flower in the water that has grown up through the mud.’ You should know the simile of the bodhisattvas that spring up from the earth being the lotus flower of the actual fundamental substance. At some later date I must write this all out again. As this gateway to the dharma is the intrinsic element of what is implied in the Sutra on Utterness it was also the fundamental intention of the Tathâgata Shakyamuni to entrust the great bodhisattvas who spring up from the earth with the assignment of broadly propagating the essential of this sutra during the final phase of his dharma. Even after the sovereign of the state is shown to have a mind of faith, this gateway to the dharma, from the very outset, must be the treasury of esoteric wisdom. Nichiren has ended this transmission to the Venerable Sairen. Nichiren Martin Bradley, The Buddha Writings of Nichiren Daishonin, ISBN: 2-913122-19-1, 2005, Chapter 3, p. 121 Table of Contents",76);arrFiles[3]=new Array(4,"chapter2.htm","2006-03-13","The Buddha Writings of Nichiren Daishonin - Chapter 2","Buddha, Buddhism, Dharma, Myoho Renge Kyo, Gosho, Nichiren, Martin Bradley, Gohonzon","The Buddha Writings of Nichiren Daishonin translated by Martin Bradley, a selection of letters written by Nichiren including a Glossary","Thesis on the Whole being Contained in the One Instant of Mind Sôzai ichinen shô Goshô Shimpen, p.111-116 The second year of Shôka [1258] at 37 years of age In the sixth fascicle of the Explanatory Notes on the Recondite Significance of the Dharma Flower it says, ‘The whole is contained in the one instant of mind which, in further detail, is divided into materiality and mind.’ The question is asked: what are the implications of the whole being contained in the one instant of mind? The answer is given: it is not easy to give an even perfunctory answer, there is, however, one significant point that is decided, it must be what happens in the primal instant of life of sentient beings when they are first conscious. If one carefully investigates the samâdhi of stopping all mental activity and allowing no distraction whatsoever, then one can say that nothing is repressed by it nor is anything recorded by it, nothing is taken for being good and nothing is taken for being evil, it is a state of mind that is like the ocean depths overflowing with darkness. This is said to be the eighth cognition. This eighth cognition, by being the embodiment of all existence and because it contains all dharmas, is said to be the whole contained in the one instant of mind. It is, however, the one instant of mind of the eighth cognition in a practical sense. However when this one instant of mind moves and fluctuates, looking out towards the environments that are determined by karma, it does not yet discern what those karmically determined realms, with which it associates, are. This is called the seventh cognition. This seventh cognition, by fluctuating and being agitated by confrontation with good and evil situations and its delight in joyfulness and grief through sadness gets itself entangled with both good and bad karma. This is called the sixth cognition. When this sixth cognition is made aware of its karma it then becomes aware of its physical form [ shiki ] and the karmically deserved situation such as family, race, country and economic conditions, etc, for life in the future [ hô ]. It is as though the primal one instant of mind is cavernous, unfathomable water; by its undulation and swell it faces all kinds of situations but even if the wind blows and makes the water billow it does not break into waves and bubbling foam. Through the fluctuations of being agitated, through facing both good and evil environments that are conditioned by karma, the delight in joyfulness and the grief in sadness are like the appearance of the undulating waves of the water rising to their height. Then, with the acquisition of the physical form and the requitals for life in the future, the waves break upon the rocks and turn into a mass of foaming bubbles both large and small. The bursting of those bubbles is like a return to death. You should skilfully and thoroughly think this through. Whether one refers to waves or whether one refers to bubbles both come from the one water we have been using as a metaphor. In terms of the dharma, the progressive changes of the primal one instant of mind become our physical characteristics and what we karmically deserve. This is due to the fact that there is absolutely no exception to the totality of mind becoming our person and body. You must take care that every single exception to this concept has to be discarded. For instance, when all this water becomes extremely cold it turns into smaller or larger pieces of ice. Consequently one might say that this is a person who falls into hell in the midst of a cavern of raging fire and becomes completely consumed by the flames. We can continue until we come to the reality of the Buddha realm which becomes its own sublime and solemn manifestation. Nevertheless this is all the working of the oneness of the mind. Similarly, when wickedness comes to the surface we become sensitive to the embodiment of the three evil paths and when we resolve to attain to a mind of enlightenment we feel the personification of the Buddha and the bodhisattvas. In this way the awareness of the workings of karma solidify into pack ice in the ocean of the oneness of mind with the ten realms becoming separate entities since the source of the ten realms of dharmas is the singularity of the fundamental substance. Although there may only be one realm of dharmas called hell, hell is also endowed with nine realms of dharmas. It is also the same with all the realms of dharmas including that of the Buddha. In this way the ten realms of dharmas are mutually furnished with the same ten realms so that the total of these dharma realms becomes one hundred. Then as each single one of these hundred realms of dharmas is equipped with the ten such qualities, the hundred realms of dharmas become a thousand such qualities. These thousand qualities by being furnished with the existential spaces of sentient beings, the existential space of the five aggregates and the existential space of abode and terrain, the thousand such qualities become three thousand. The dharma gateway of these three thousand existential spaces is fully present in the primal instant of mind without any omission whatsoever. It is due to the fact that the one instant of mind is not separate from the physical body but is endowed with the three thousand existential spaces. This is the dharma gateway of the one instant of mind containing three thousand existential spaces. In this way the realm of hell is not to be feared nor is the Buddha to be particularly venerated, they are the perfect combination of our physical aspect and what we are essentially. You should abide completely in the unshakeable silence of the oneness of mind without any further thought. The dharma gateway, which I have just mentioned, is an insight that is referred to as the contemplation of the real aspect. Superfluous cogitation becomes the movement of thought, the movement of thought becomes a lack of clarity and this unenlightenment becomes bewilderment. But if one abides in the contemplation of the real aspect, then what is projected from the inseparability of our person and the fundamentally existing three thousand existential realms is called the Buddha. In view of this the Universal Teacher Myôraku says, ‘Indeed you should know that in the body and its terrain there are three thousand existential realms. Because, when one attains to the path it is in accordance with this fundamental principle, the one instant of mind in the body includes all the realms of the dharmas.’ Those who cannot hold on to this insight pass on to other contemplations but they should contemplate the state of mind that arises out of the primal instant of thought. The condition of mind that arises and sets the stillness of this one instant of thought in motion becomes one of bewilderment. This movement of thought is entirely the threefold axiom of relativity, phenomenon and the middle way. The threefold axiom is in the midst of the fundamental substance of our minds, the instant of thought that arises in it is phenomenon and the non-existence of self-nature in the instant of mind is relativity. When this threefold contemplation of the dharmas is realised, the instant of mind that moves becomes inseparable from the instant of mind that is immovable. This insight into the inseparability of enlightenment and unenlightenment is referred to as the insight that existence is nothing other than cognition. Nonetheless, even though it becomes the insight that existence is nothing other than cognition, it is ultimately the insight into the real aspect of all dharmas. Myôraku says in his explanation, in Illustrations of the Significance of Desistance from Troublesome Worries in order to See Clearly , ‘The roots and the branches reflect each other, phenomena and its intrinsicality are not two.’ The roots are the insight of the real aspect of all dharmas; the branches are the insight that existence is nothing other than cognition. Phenomena become the insight that existence is nothing other than cognition and the essential point of that insight is the insight into the real aspect of all dharmas. When this imponderably unutterable insight is attained to then one ascends to the consequent fruition of temporarily cutting off and destroying the ever-revolving cycle of birth and death. This is called the single fundamental substance of phenomena and its essential quality is that the whole of existence is contained in the one instant of mind.’ The manifestation of each and every thing being endowed with the one instant of thought containing three thousand existential spaces is the revelation of the thirty-two bodies of Kannon and the luminosity of everything being endowed with this intrinsic fundamental of the one instant of thought containing three thousand existential spaces is the manifestation of the thirty-four bodies of Myô.on. If it were not so then the emanations of the Buddha or the transformations of the bodhisattvas would have no reason to become apparent. Again, when this principle of the one instant of thought containing three thousand existential spaces is not adhered to, then the one thousand two hundred Buddhas of the two mandalas of the Womb Store Realm [ Garbhadhâtu ] and the Vajra Realm [ Vajradhâtu ], the homogeneous body of the Tathâgata Dainichi as well as his transformations would be difficult to know. The essential to these gateways to the dharma is each and every thing being endowed with the one instant of thought containing three thousand existential spaces.You must retain this secret and keep it to yourself. On explaining this one instant of thought containing three thousand existential spaces Tendai said, ‘In the oneness of mind there are ten realms of dharmas and then when each realm of dharmas is again furnished with the same ten realms it comes to one hundred. Each realm of dharmas is then provided with three thousand sorts of existential space so that the hundred existential realms amount to three thousand. These three thousand are present in the one instant of thought in the mind. If there is no mind we need go no further but if there is even the tiniest scrap of mind, it is provided with the three thousand.’ Myôraku said, on explaining the words‘tiniest scrap’, ‘It alludes to the feeblest presence of mind. What is intended is hardly any.’ Consequently we must understand this as whatever the occasion the oneness of mind is the root and the ten realms of dharmas are the branches. This is a gateway to the dharma that can be thought out and deliberated upon. But when it is taken as an imponderable that cannot be deliberated upon, it is because the whole fundamental substance of the oneness of mind is the ten dharma realms becoming the three thousand, there is no one thing that can be set apart from it neither has it an inside nor an outside. The oneness of mind is not separate from the three thousand and neither is the three thousand separate from the oneness of mind. One could make a comparison with the unknowing person who believes that ice exists apart from water. Therefore one should realise that there is no disparity between the one instant of thought and the three thousand, they are both a single dharma. Accordingly Tendai explains this by saying,‘At all events mind is all dharmas and all dharmas are mind. There is neither a vertical nor a horizontal and there is neither oneness nor multiformity. It is abstruse, utter, profound and superlatively all embracing. There is no way of knowing that can know it and there are no words that can formulate it. Therefore we refer to it as the imponderable that cannot be deliberated upon, it is here where the meaning lies.’ The one instant of thought is not the one instant of thought by being inseparable from the three thousand. The three thousand is not the three thousand by being inseparable from the one instant of thought. Therefore it is the dharma gateway to the cultivation of the essential non-duality of the fundamental substance and its intrinsicality. What is unthinkably unutterable about this one instant of thought containing three thousand existential spaces is that the existential space of abode and terrain is a part of the three thousand so that plants, trees, tiles and stones, by being also furnished with the three thousand, are completely filled with the fundamental substance of enlightenment. However, that may be because we are provided with three thousand existential spaces, we too, are the originally existent fundamental substance of the Buddha. Therefore it follows that the sentient beings in the hell of incessant suffering by being endowed also with the three thousand existential spaces are at one with the fundamental substance of the Tathâgata who is enlightened to utterness without any discrepancy whatsoever. This is why Daibadatta, who in the flames of the hell of incessant suffering due to his unpardonable sins of creating a schism in the community of monks, stoning the Buddha to the shedding of his blood and killing a nun, received, contrary to all expectation, the prophecy by the Buddha that he would become the Tathâgata Tennô. If this is the case of a person in hell, then why should it not be so with the other nine realms? When their discriminative thinking and intellectual knowledge is cleared away and even people of the two vehicles can become Buddhas, then why should it not be so with people of the remaining eight realms? As each and every blade of grass, trees, as well as all the rest of the environment is the originally existent Buddha substance with its three thousand existential spaces, it is not a matter of casting aside evil thoughts and evil dharmas nor adopting good thoughts and good dharmas. Because this principle by being discussed and revealed in the present sutra, it is given the title Myôhô renge kyô , the Sutra on the Lotus Flower of the Utterness of the Dharma. The Utterness of the Dharma is furnished with the ten realms of dharmas and the three thousand existential spaces of plants and trees without a single dharma being left out. As for the Lotus Flower, the person who has become enlightened to this principle, must, as an equal to the Buddha, be placed upon the calyx of the Lotus Flower. The Lotus Flower solemnly ennobles that person and it is said that the Lotus Flower is the adornment of abode and terrain. That is to say that his body is not separate from the fundamental substance of all the Buddhas of the past, present and future. Without a grasp of this principle it cannot be referred to as the seeds of the Buddha. Myôraku explains this when he says, ‘If it is not the objective realm of the Buddha wisdom, if it is not a random counterfeit, even then it cannot be the seeds.’ You are already aware that since all the sutras that were expounded prior to the Dharma Flower have provisional dharmas entwined into them, so that even if one were to accept and hold to them for a continuity of kalpas, as many as there are grains of dust, they can never become the seeds of Buddhahood. Due to the fact that the sutras do not reveal and account for the totality of the Buddha wisdom, nor do they expound the whole of the wisdom of the Buddha, nor do they state that women and people of evil disposition can become Buddhas. Among the elucidations of Tendai it says, ‘In the other sutras the Buddha prophesied that only his disciples who were bodhisattvas would become Buddhas and that people of the two vehicles would not be able to do so and that only good people can become Buddhas and wicked people could not. He prophesied that only men could become Buddhas and that women were excluded, that only humans and devas could become Buddhas but not animals; but in the present sutra all these categories are foretold as being able to become Buddhas.’ Myôraku justifies this by saying, ‘Even if there are sutras that are designated as the King of Sutras they are not said to be the foremost to have been expounded, are expounded or will be expounded in the future. You must be able to understand the significance of the doctrine that the particular teaching stands in addition to the others, that it is only the teachings of the three receptacles, that the equally broad teachings were in answer to people who had the propensities for the four teachings and that the wisdom teachings include both the interrelated and particular doctrines in preparation for the all-inclusive teachings.’ Just as these explanations infer, all the sutras prior to the Dharma Flower are an expedient means and are not the direct cause for becoming a Buddha. The question is asked: among all the sutras that came before the Dharma Flower, are there any that illustrate the so-called all-inclusive teachings as being particularly superior, how is it that you pick out all those sutras that came prior to the Dharma Flower as not being the seeds for Buddhahood? The answer given is that even though the all-inclusive teachings are dealt with, the all-inclusive teachings prior to the Dharma Flower Sutra let the Buddha seeds go astray since it does not discuss the hearers of the voice, those who are partially enlightened due to circumstances, people of evil disposition and women becoming Buddhas. This is the ultimate extremity of the all-inclusive teachings. Without this final superlative they would not uphold the original intention of the Buddha and also because they are devoid of the Buddha’s wisdom they could not be the seeds for becoming a Buddha. It is on this account that I have pointed to all the sutras in contrast to the Dharma Flower. Referring to this point there is a Universal Teacher who said, ‘Both people who are refined and those who are coarse have made this mistake [through not understanding the simultaneity of cause and effect] which means that both those who are refined and those who are coarse can be referred to as being crude and oversimple.’Consequently none of the other sutras are called the Sutra on the Lotus Flower of the Utterness of the Dharma. The question is asked: what advantage would a dunce who cannot read have in reciting Nam myôhô renge kyô ? Answer: even though somebody who may be illiterate and who does not even know one ideogram were to exert his faith by reciting it, then, out of the three karmas of body, mouth and mind, it would be his mouth that would be the first to realise its meritorious virtue. When this meritorious virtue is accomplished with the Buddha seeds being stowed within his breast, he evidently becomes a person who is coming out of the bewilderment of the realm of life and death. The fact that this sutra surpasses all other sutras, it is taught that those who ridicule and disparage it reverse their karmic relationship for enlightenment and become people whose values are mean disregard and vilification. What would one then say about the people who exert a mind of faith and comply with the affinities to become a Buddha? Accordingly the Universal Teacher Dengyô wrote, ‘It is decidedly preordained that both the person who slanders and the person who has faith will become Buddhas.’ The question is asked: on becoming a Buddha what is the significance of the three bodies? Answer: the three thousand existential spaces that are in our bodies by being completely merged into each other are the same as dharmas. The body whose wisdom exhaustively knows this principle is that which is called the reward body. As this principle is the final superlative, then from the eighty four thousand features and distinguishing marks on the body of the Buddha to the bodies of the tigers, wolves and jackals which are made apparent for the effective benefit of all beings, are understood as being designated as the corresponding body. The Dharma Flower Sutra in its exposition of these three bodies says, ‘Such an appearance, such a nature, such a substance.’ The appearance is the corresponding body, the nature is the reward body and the substance is the dharma body. We have been endowed with these three bodies since the primordial infinity with no exceptions whatsoever. However, the clouds of our bewilderment hide these three bodies so that we are not aware of their existence. But he who is referred to as the enlightened Buddha knows this essential element and is also the practitioner of the Dharma Flower Sutra. Having been unaware and ignorant of these three bodies since time immemorial, we become closer to an enlightenment to them by being induced by the preaching of a moderated Buddha discourse which is called the temporary gateway. Without any sort of confusion with regard to the fundamental principle of our being endowed with these three bodies, it is also explained that they have their abode in the past, present, future and throughout eternity. There is no dimension that is not pervaded by these three entities. This is referred to as the original gateway to the dharma. Even though it may be that the difference between the original and temporary gateways is merely a matter of the relatively recent past and primordiality, the fundamental substance of the dharma remains the same. This is the reason why Tendai says in his explanations, ‘Even though the original and temporary teachings have their peculiarities their oneness is their imponderable inexplicability.’ When we say enlightenment, it simply means to be enlightened to and to know what the intrinsicality of the fundamental substance is. It could be compared to the opening of a door of a storehouse of wealth and taking away the treasure within. Enlightenment does not come from the outside, when we clear away the clouds that bewilder the oneness of mind it becomes the substance of dharmas which is the axiom of relativity, phenomena and the middle way that always abides in the past, present and future and throughout eternity. It is like a mirror that no longer reflects because it is covered with dust but when it is cleaned every kind of image glides across it. The dust is removed by people cleaning the mirror but if it were not cleaned the images would not appear. It is supposed of course that the person who transforms the bewilderment into an enlightened awakening is the one who practises. The intrinsicality of the substance that is the three thousand existential spaces, the three axioms of relativity, phenomena and the middle way as well as the three bodies are inherently and infinitely existing, which have nothing to do with the makings of humankind. Again, even though the cultivation of bewilderment is something that is done by human beings, one does not see this bewilderment going away of its own volition. It is like sitting in a dark room for a hundred years with a burning candle wherein the lightlessness does not go away entirely. This transforming of bewilderment into an enlightened awakening is to turn back the flow and finish at the source. The inseparability of enlightenment and unenlightenment as only being bewilderment and enlightenment [ satori ] is none other than the single entity or the oneness of the substance of unenlightenment and the dharma essence. I respectfully fear and beg of you to be prudent and discard all other ways of knowing. If you ever perceive bewilderment and enlightenment as two separate entities, you will be distancing yourself from becoming a Buddha; it will be like climbing one Mount Sumeru after another. Those who, since the origins, have been bewildered about the non-dual nature of the intrinsicality of the fundamental substance are called sentient beings and the person who is enlightened to this non-duality is called the Buddha. You must really get to understand the all embracing significance of what I have written without any omissions or misconceptions. These writings involve the Buddha’s one universal concern about living and dying. Also these writings are the Buddha’s fervent desire to come into the world in order to save people from the bewilderment of living and dying. How can you enter into a treasure mountain and come out with empty hands? It would bring about a thousand myriad regrets and there would be no advantage to it whatsoever. When Emma takes someone to task or the lictors of hell raise their staves, they do not choose people at random but only those who have done wrong. If these wrongdoers can get away from this harsh situation by being born as human beings, they will live through hundreds of thousands of myriads of kalpas without even hearing of the name or ideogram for the Buddha. They will also become progressively immersed into the three realms where (i) sentient beings have appetites and desires which (ii) are incarnated in a subjective materiality with its physical surroundings, who (iii) at the same time are endowed with the immateriality of the realms of thoughts and ideas, as well as being persons who must drift about the six paths of unenlightenment. To not be able to hear the essential dharma in order to escape from the bewilderment of the realm of life and death is sad indeed, it is also frightening to suffer the punishment of the ox-headed demon lictors of hell. Martin Bradley, The Buddha Writings of Nichiren Daishonin, ISBN: 2-913122-19-1, 2005, Chapter 2, p. 109 Table of Contents",28);arrFiles[4]=new Array(5,"index.htm","2006-03-13","The Buddha Writings of Nichiren Daishonin - Table of Contents","Buddha, Buddhism, Dharma, Myoho Renge Kyo, Gosho, Nichiren, Martin Bradley, Gohonzon","The Buddha Writings of Nichiren Daishonin by Martin Bradley","THE BUDDHA WRITINGS OF NICHIREN DAISHÔNIN Translated by Martin Bradley Avant propos ω An Introduction (in 8 parts) 1 2 3 4 5 6 7 8 ω Chapter 1 The Oral Transmission on the Significance of the Dharma Flower Sutra, part 1 Ongi Kuden, Nam Myôhô Renge Kyô . Goshô Shimpen p.1719. ω Chapter 2 Thesis on the Whole being Contained in the One Instant of Mind Sô Zai Ichinen Shô . Goshô Shimpen p.111-116. ω Chapter 3 Thesis on the Significance of the Actual Fundamental Substance Tôtai Gi Shô . Goshô Shimpen p.692-703. ω Chapter 4 A Collation of the Layers of the Various Teachings of All the Buddhas of the Past, Present and Future as to Which Specific Doctrines are to be Discarded or Established Sô Kan Mon Shô . Goshô Shimpen p.1408-1426. ω Chapter 5 The Matter of Accepting and Undertaking to Serve the Three Esoteric Dharmas San Dai Hihô Shô . Goshô Shimpen p.1593-1596. ω Chapter 6 Thesis on the Real Aspect of All Dharmas Shôhô Jissô Shô. Goshô Shimpen p.664-668. ω Chapter 7 The Esoteric Oral Transmission Concerning Plants, Trees and the Environment having their Inherent Buddha Nature made Manifest Sômoku Jô Butsu Kuketsu . Goshô Shimpen p.522-523. ω Chapter 8 A Reply to Shijô Kingo, Troublesome Worries are not Separate from Enlightenment Shijô Kingo Dono Gohenji (Bonnô Soku Bôdai) . Goshô Shimpen p.597-599. ω Chapter 9 Concerning the Ten Such Qualities Jûnyoze Ji . Goshô Shimpen p.104-108. ω Chapter 10 A Letter to the Religious Abutsu Abutsu-bo Goshô . Goshô Shimpen p.792. ω ω Chapter 11 Essay on the Chain of the Twelve Causes and Karmic Circumstances that Run through the Whole of Sentient Existence Jûni In.nen Goshô . Goshô Shimpen p.53-56. ω Chapter 12 Securing the Peace of the Realm through the Establishment of the Correct Dharma Risshô An Koku Ron . Goshô Shimpen p.234-250. ω Chapter 13 Thesis on Questions and Answers Concerning the Fundamental Object of Veneration Honzon Mondô Shô . Goshô Shimpen p.1274-1282. ω Chapter 14 Thesis on Becoming a Buddha in a Single Lifetime Isshô Jô Butsu Shô. Goshô Shimpen p.45-47. ω Chapter 15 Thesis on the Fundamental Object of Veneration for Contemplating the Mind Instigated by the Bodhisattva Jôgyô for the Fifth Five Hundred Years Period after the Tathâgata’s Passing over to Nirvana Kanjin no Honzon shô . Goshô Shimpen p.644-662. ω Glossary",7);arrFiles[5]=new Array(6,"chapter7.htm","2006-03-13","The Buddha Writings of Nichiren Daishonin - Chapter 7","Buddha, Buddhism, Dharma, Myoho Renge Kyo, Gosho, Nichiren, Martin Bradley, Gohonzon","The Buddha Writings of Nichiren Daishonin translated by Martin Bradley, a selection of letters written by Nichiren including a Glossary","The Esoteric Oral Transmission Concerning Plants, Trees and the Environment having their Inherent Buddha Nature made Manifest Sômoku Jô Butsu Kuketsu Goshô Shimpen, p.522-523 The 20th day of the second month of the ninth year of Bun.ei [1272] at 51 years of age The question is asked: with regard to plants and trees having their inherent Buddha natures made manifest, how does it apply to living beings and to that which is insentient? The answer is given: plants and trees having their inherent Buddha natures made manifest means things that are insentient are also endowed with the Buddha nature and therefore are Buddhas in themselves. The question is asked: in the Dharma Flower Sutra are both sentient beings and that which is insentient capable of revealing their inherent Buddha nature? The answer is given: by all means. Then it is asked: what textual proof do you have? The answer is given: Myôhô renge kyô , the Sutra on the Lotus Flower of the Utterness of the Dharma [the sutra that is made up of the vertical threads that constitute the realms where existence takes place into which is woven the filament of the simultaneousness of cause and effect that is symbolised by the lotus flower which becomes the entirety of existence]. The Utterness of the Dharma means sentient beings can open up their inherent Buddha nature whereas the lotus flower which symbolises the simultaneousness of cause and effect means that vegetation, insentient objects and the environment can have their inherent Buddha nature made manifest as well. Sentiency means all that which is alive can open up their inherent Buddha nature. Insentience implies all that is inanimate can have its inherent Buddha nature made manifest. What is referred to as life and death having their inherent Buddha nature made manifest is the opening up of the Buddha nature of the animate and inanimate. This is why when people die a stupa is raised and then a ceremony of offerings that nourish as well as the ritual for opening the eyes of Buddha images are performed over it. This means that if the dead have their Buddha nature made manifest then it must be the same for plants, trees and the environment. In the first fascicle of the Universal Desistance from Troublesome Worries in order to See Clearly , it says, ‘Any materiality that is endowed with some kind of colour so as to give it form or even any odour which can be perceived is seen to belong to the middle way which spans both relativity and phenomenon. \' Myôraku said, ‘Even though people can admit that materiality, colours and odours are the reality of the middle way, the idea that plants and things that are inanimate are also endowed with the Buddha nature, perplexes their ears and puzzles their minds. \' Out of which of the five colours is this single colour? The five colours of blue, yellow, red, white and black are each recognised as colours on their own. But the singleness is the dharma nature that is explained here by Myôraku as the middle way between relativity and phenomenon [or the bridgelike instant between the appearance of something and the recognition of what it is]. The Universal Teacher Tendai also said that there is nothing that is not the middle way. The singleness of the single colour or the single odour is not the singularity that stands in opposition to the numbers two or three, but points to the oneness of the middle way of the dharma nature. In the last analysis there is nothing that is not endowed with the ten realms of dharmas or the three thousand existential spaces. What this means is that all materiality, its colours and odours, etc., can have their Buddha nature made manifest. This is not different from the lotus flower with its simultaneousness of cause and effect making its inherent Buddha nature manifest. Should we then exchange the words ‘lotus flower \' for colour and odour it would still be plants, trees and the environment making their inherent Buddha nature manifest. The Esoteric Oral Transmission states, ‘Both plants and trees can become Buddhas by making their inherent Buddha nature manifest. \' This means that by making their inherent Buddha nature manifest they can become the Shakyamuni of the Chapter on the Life Span of the Tathâgata [i.e. the Fundamental Object of Veneration]. This is referred to in the Dharma Flower Sutra as the extent of the reaches of the mind of the Tathâgata. It is said that the dharma realm can only be the embodiment of the Tathâgata Shakyamuni [of the primordial infinity]. The revelation of the principle of the original terrain as the ultimate superlative means that alongside this primordial infinity there are uncountable sentient beings who due to their unenlightenment are endlessly suffering in the dream of living and dying. This is called the principle of the real suchness that is immutable in essence that belongs to the temporary gateway. But a gateway to the dharma that is suspended in time and place implies impermanency and therefore entails death. The revelation of the original terrain in practical terms is its own original source in the ever present infinity in time [as well as being the integrated thesis of the triple utterness, (i) the utterness of the original cause; Myôraku bases his explanation of this utterness of original cause on the following phrase from the Chapter on the Life Span of the Tathâgata, ‘“Since I originally practiced the path of a bodhisattva” is a reference to time without an intermediary space, this is the path before (Shakyamuni) became a Buddha, by giving a name to this path it becomes the origin. \' The utterness of the original cause is the recitation of the title and theme of the original gateway, (ii) the utterness of the original fruition is explained by Myôraku again from the Chapter on the Life Span of the Tathâgata, ‘Since I became a Buddha at the other extremity of the enormous infinity of primordiality \' is a proof of the Buddha being infinitely enlightened. In concrete terms the utterness of the original fruition is the Fundamental Object of Veneration of the original gateway, (iii) the utterness of the original abode and terrain is also explained by Myôraku from the Chapter on the Life Span of the Tathâgata, ‘Ever since then I have been in this existential realm that must be endured, expounding the dharma and converting others. \' This points to the concept that whatever existential realm there may be, the Buddha is always present. Again in practical terms the utterness of abode and terrain is the altar of the precept of the original gateway]. This revelation of the original terrain in practical terms is referred to as the fundamental of life as well as the lotus flower which represents the simultaneousness of cause and effect. The revelation of the principle of the original terrain through its connection with temporality and death presides over that which is sentient. Whereas the revelation of the original terrain in practical terms through its connection with the fundamental of life presides over insentience. What sentient beings such as we have to depend on is the lotus flower that is inanimate which is used to represent the simultaneousness of cause and effect. So that the sound, voice, speech and words of sentient beings such as we, in our capacity of being alive, make the Utterness of the Dharma become animate. Our bodies too are endowed with animate and inanimate qualities. Our hair and nails have no feeling and if they are cut it does not hurt. However the rest of our bodies do have feeling and it causes pain and suffering if it is cut. Our bodies that are both sentient and insentient are also endowed with the two dharmas of cause and fruition in the ten such qualities. These three existential spaces of (i) the existential space of sentient beings, (ii) the existential space of the five aggregates that darken our awareness of the original enlightenment, and (iii) the existential space of abode and terrain, all three of these existential spaces are common to both the animate and inanimate. It is the mandala that is kneaded and soaked in the gateway to the dharma of the one instant of thought containing three thousand existential spaces that is quite unknown even in the dreams of the scholars of the present age whose learning is incomplete. Tendai, Myôraku and Dengyô understood this teaching but they did not propagate it. They played down and de-emphasized the doctrine of the single colour and the single odour whispering that it would confound the ears and shatter the minds of those who were attached to the provisional teachings. Instead they advocated that people should adhere to the Sutra on the Lotus Flower of the Utterness of the Dharma with its all-inclusive and direct meditation of the desistance from troublesome worries in order to see clearly. Therefore by making manifest the Buddha nature of plants and trees means that those who have died can have their Buddha natures made manifest also. These gateways to the dharma are known to a few people only. What this amounts to is that through not knowing the implications of the Dharma Flower Sutra other gateways to the dharma can become misleading. On all accounts these teachings must not be forgotten or lost. With awe and respect. The 20th day of the second month [1272] Nichiren [formal signature] A reply to the Venerable Sairen Martin Bradley, The Buddha Writings of Nichiren Daishonin, ISBN: 2-913122-19-1, 2005, Chapter 7, p. 223 Table of Contents",11);arrFiles[6]=new Array(7,"chapter6.htm","2006-03-13","The Buddha Writings of Nichiren Daishonin - Chapter 6","Buddha, Buddhism, Dharma, Myoho Renge Kyo, Gosho, Nichiren, Martin Bradley, Gohonzon","The Buddha Writings of Nichiren Daishonin translated by Martin Bradley, a selection of letters written by Nichiren including a Glossary","Thesis on the Real Aspect of All Dharmas Shôhô Jissô Shô Goshô Shimpen, p.664-668 The 17th day of the fifth month of the tenth year of Bun.ei [1273] at 52 years of age The question is asked: in the Second Chapter on Expedient Means in the first fascicle of the Dharma Flower Sutra it says, ‘The real aspect of all dharmas can only be exhaustively deliberated upon between one Buddha and another. This reality is said to consist of such an appearance, such an inner nature, such a consistency or substance, such possibilities or strength, such an action or whatever is happening, such a cause, such karmic relationships or circumstances, such a result or fruition, such a karmic reward and such a final superlative that runs equally from the first to the last of these nine such qualities. \' What is the meaning of this sutric text? The answer given is the actual fundamental substance of the subjectivities and the dependent environments of the ten realms of dharmas from hell at the bottom, ascending to the Buddha realm at the top. All of them without leaving a single dharma out is what the text of the Sutra on the Lotus Flower of the Utterness of the Dharma is concerned with. If there is a karmic requital on the dependent environment, then there is certainly a corresponding karmic requital on its subjectivity. This is explained by, ‘The karmic requital on the dependent environment and the karmic requital on its subjectivity are always the affirmation of life or Myôhô renge kyô which are the threads of the sutra that run lengthwise through which the simultaneousness of the cause and effect of the entirety of existence is woven. \' It is also explained as, ‘The real aspect must imply all dharmas, all dharmas must imply the ten such qualities, the ten such qualities must imply the ten realms of dharmas and the ten realms of dharmas have to have a subjective body and an environmental terrain. \' It also says,‘The subjectivity and its dependent environment of the hell of incessant suffering are completely present in the minds of the supremely holy, so that the person and the environmental terrain of such a Guardian Deva King of the North as Birushana ( Vaishravana , the Buddha of Universal Sunlight) does not go beyond the bounds of the universe contained in the instant of mind of ordinary people. These explanations are understandably clear, who would have any doubts about them? Therefore the configuration of the realms of dharmas differs in no way from the five ideograms for Myôhô renge kyô . Even when the two Buddhas Tahô and Shakyamuni who as functions of the Buddha wisdom (which is represented by Shakyamuni) and its objective reality (represented by Tahô), bestowed the benefit of the application of the five ideograms Myôhô renge kyô , they manifested it in its practical aspect as the two Buddhas in the stupa made of precious materials nodding to each other in assent. No one other than Nichiren could have revealed such gateways to the dharma. Tendai, Myôraku and Dengyô knew them in their hearts but never spoke about them aloud. Instead they kept them hidden within the innermost recesses of their minds. There is a reason for this, since they had not been entrusted with this particular assignment, the time had not yet come and also they were not the disciples of the Buddha of the primordial infinity. From among the bodhisattvas who spring up from the earth no one except the principal leaders of the chant, such as the Bodhisattvas Jôgyô and Muhengyô, can appear during the first five hundred years of the final phase of the dharma of Shakyamuni. In order to propagate the five ideograms for Myôhô renge kyô , of the fundamental substance of the dharma or reveal the two Buddhas sitting next to each other [on both sides of the seven ideograms for Nam myôhô renge kyô ], carrying out the ceremony inside the stupa made of precious materials. This is on account of it being none other than a concrete revelation of the one instant of mind containing three thousand existential spaces of the Sixteenth Chapter on the Life Span of the Tathâgata that belongs to the original gateway [This is the essence of the Fundamental Object of Veneration]. Nevertheless the two Buddhas Shakyamuni and Tahô are carrying out their roles of Buddhas who are suspended in time and place, but it is the Nam myôhô renge kyô that is really the original Buddha. This ceremony is referred to in the Dharma Flower Sutra as, ‘The esoterically inaccessible extent of the reaches of the mind of the Tathâgata. \' The Tathâgata \'s esoteric inaccessibility refers to the dharma ( middle way ), the reward ( relativity ) and the corresponding ( phenomenon ) bodies of the fundamental substance, this is the original Buddha. However the extent of the reaches of the mind of the Tathâgata are what the dharma, reward and corresponding bodies can do within the limits of place and temporality and therefore are the Buddhas suspended in time and place. Albeit it is thought that Shakyamuni was endowed with the three virtues of lord, parent and teacher for the sake of sentient beings such as we but this is not the case, instead it was ordinary people who invested the Buddha with these three virtues. It is for this reason that Tendai \'s explanation for the word Tathâgata is defined as, ‘The Tathâgata is the general title for all the Buddhas of the ten directions and of the past, present and future, the two Buddhas Shakyamuni and Tahô, the three Buddhas of the dharma, reward and corresponding entities, the original Buddha and the Buddhas who are suspended in time and place. \' In this explanation the original Buddha is an ordinary person whereas the person to whom we refer to as ‘the Buddha \' is a Buddha who is suspended in time and place. Nonetheless the difference between being deluded or being enlightened is in accordance with the distinction between a sentient being and a Buddha, but what sentient beings are ignorant of, is the fact that they too have a dharma body, a reward body and a corresponding body of which all three are endowed with the fundamental substance of the original Buddha (that is the triple body devoid of all karma) and also the ability to carry out its functions. This is why when we put all dharmas and the ten realms of dharmas together we are talking about the real aspect. The real aspect is an alternative name for Myôhô renge kyô , the Sutra on the Lotus Flower of the Utterness of the Dharma [this could be understood as the threads of (the sutra) that run lengthwise through which the simultaneousness of the cause and effect ( Lotus Flower ) of the Utterness of the Dharma are woven], which is what all dharmas are. Hell, when shown to be in the form of hell, then that is its real aspect but when it turns into the realm of hungry demons, it is no longer in its real form. The Buddha is seen as the shape of a Buddha image and the Common Mortal in the form of an ordinary human being. The actual fundamental substance of all existence that appears to us is what the actual fundamental substance of Myôhô renge kyô , the Sutra on the Lotus Flower of the Utterness of the Dharma really is. This is what is referred to as the real aspect of all dharmas. ‘The recondite intrinsicality of the real aspect is the inherently and infinitely existing Myôhô renge kyô . \' The significance of this explanation implies that these famous words, ‘the real aspect \', dominate the teachings that refer to events in time and place, but the inherently and infinitely existing Myôhô renge kyô is a gateway to the dharma superior to that of the original gateway. What I ask of you is to please ponder very thoroughly over these explanations in the depths of your mind. Nichiren being born in the final phase of the dharma of Shakyamuni, was the first to go ahead and roughly spread abroad the teaching of the Utterness of the Dharma which was meant to be propagated by the Bodhisattva Jôgyô and also to have what must be the privilege of drawing up the Fundamental Object of Veneration, that reveals Shakyamuni as the primordial Buddha of the Sixteenth Chapter on the Life Span of the Tathâgata of the original gateway, along with the Buddha Tahô who springs up from the earth at the time of the Eleventh Chapter on the Appearance of the Stupa made of Precious Materials of the temporary doctrine. Furthermore I was also the first to reverently show, by setting out in order on the Fundamental Object of Veneration, the bodhisattvas who spring up from the earth at the time of the Fifteenth Chapter on the Bodhisattvas Springing up from the Earth. My appointed lot is something splendid, however much they may hate Nichiren how can they possibly measure up to his inner substantiation? Be that as it may, but the sin of having Nichiren exiled on this island is one I do not think will be expiated even after boundless kalpas. In the Third Chapter on Metaphors and Similes it says this, ‘If we were to discuss this sin until the kalpa expires, it would not be the end of the matter. \' On the other hand should one make offerings to Nichiren or become his disciple and supporter, then even in terms of the wisdom of the Buddha, this merit could not exhaustively be measured. In the Twenty-Third Chapter on the Original Practice of the Bodhisattava Yakuô in the Dharma Flower Sutra it says, ‘Even if its extent were to be fathomed according to the Buddha \'s wisdom, it would be without bounds. \' Nichiren alone is the forerunner of the bodhisattvas who spring up from the earth even though it is improbable that he is entered among their numbers, but should we suppose that Nichiren was listed in the count of the bodhisattvas who spring up from the earth, then how can it be that the disciples and supporters of Nichiren are not rated among those bodhisattvas? In the Tenth Chapter on the Teacher of the Dharma in the Dharma Flower Sutra it says, ‘Should someone painstakingly and in private explain to another individual just one phrase of the Dharma Flower Sutra then without doubt it must be known that this person is indeed the envoy of the Tathâgata and has been dispatched by him in order to carry out the Tathâgata \'s work. \' How could this possibly refer to anyone else? For all that, when people praise me beyond measure anything whatsoever that my will desires to bring about can be made to happen, this indeed is what springs from words of praise. Being born during the final phase of the dharma of Shakyamuni, the practitioners who are to spread abroad the Dharma Flower Sutra will on account of the three kinds of enemy [who are (i) those lay people practically ignorant of everything concerning the Buddha teaching, who denigrate those who do the practices of the Dharma Flower Sutra and attack them in various manners, or (ii) arrogant monks who claim to be superior or even enlightened who vilify the people that do the practices of the Buddha teaching seriously, or even (iii) monks and other religious leaders who fearing the loss of their established reputations and fortunes, incite the authorities in power to persecute those who follow the practices of the Dharma Flower Sutra], be exiled and even sentenced to death. Yet the Buddha Shakyamuni [that is to say the Fundamental Object of Veneration] will give protection like a garment to those who insist on its propagation. All the devas will make offerings to them, place them on their shoulders and carry them on their backs. By being people with great roots of good they will have to be great teachers and guides for the sake of all sentient beings. Accordingly they will be praised by the Buddha Shakyamuni, the Buddha Tahô, all the Buddhas and bodhisattvas of the ten directions, the seven ranks of Heavenly Divinities and the five ranks of Earthly Divinities, Kishimojin and her ten Rakshashi daughters, the Four Heavenly Guardians of the Universe, the Deva Kings Bonten and Taishaku, the Dharma King Emma, the spirits of the waters, the spirits of the wind, the spirits of the mountains, the spirits of the sea, the Tathâgata Dainichi [the Buddha of Universal Sunlight], the Bodhisattvas Fugen and Monju, the devas of the sun, the moon and all those who are venerated who make it possible for the practitioner of the Dharma Flower Sutra to endure countless hardships. On being commended one can risk personal harm without even looking back and when adversely criticized one unwittingly may bring about one \'s own damnation, such behaviour is the implicate karma of the Common Mortal. Whatever happens you must now exert a mind of faith as a practitioner of the Dharma Flower Sutra and keep on being a disciple of Nichiren. If you are in agreement with Nichiren then would you not be a bodhisattva who springs up from the earth? Then if you have decided that you are a bodhisattva who springs up from the earth, how can you doubt that you were a disciple of the Shakyamuni of the primordial infinity? This is what it says in the Fifteenth Chapter on the Bodhisattvas Springing up from the Earth in the Dharma Flower Sutra, ‘Ever since the primordial infinity I have been teaching and converting these people. \' In the final phase of the dharma of Shakyamuni there should be no discrimination between the men and women who are to spread abroad the five ideograms for Myôhô renge kyô , the Sutra on the Lotus Flower of the Utterness of the Dharma, for if they were not all the manifestations of the bodhisattvas who spring up from the earth, then the theme and the title would be hard to recite. At first only Nichiren chanted Nam myôhô renge kyô but then two or three people followed and recited and transmitted it to others. Moreover it will also be the same way in the future. How can this not be the meaning of springing up from the earth? Besides at the time of the broad propagation, humankind as a whole will recite Nam myôhô renge kyô [the consecration and founding of one \'s life on ( Namu ) the eternity of the threads that run lengthwise ( Sutra ) through which the simultaneousness of the cause and effect ( Lotus Flower ) of the Utterness of the Dharma is woven] as surely as the whole earth is an unmissable target for an arrow. Whatever happens, by setting your reputation in the Dharma Flower Sutra you have to dedicate the whole of yourself to it. When the two Buddhas, the Buddha Shakyamuni and the Buddha Tahô surrounded by all the Buddhas and Bodhisattvas of the ten directions in the stupa made of precious materials in the emptiness without space, nodded to each other, it was because what they agreed upon could have been no other concern but solely to make the teaching they had established last in eternity throughout the final phase of the dharma of Shakyamuni. The moment the Buddha Tahô had courteously shared half the throne with the Tathâgata Shakyamuni, the standard of the Myôhô renge kyô was already exposed to view. Then, Shakyamuni and Tahô as the two great Buddha generals made their decision. How could there be any deception about it? After all, it is said and done that it was a dialogue on how we sentient beings could be made to open up our inherent Buddha nature. Even though Nichiren was not present at that gathering, on looking at the sutric text there is absolutely nothing obscure about it. Yet, had I even been at that ceremony, by being an ordinary human being I cannot know the past. Looking at the present I am the practitioner of the Dharma Flower Sutra and furthermore in the future it is certain that I will arrive at the site of the path of enlightenment. By this we can infer that I could have been at the ceremony in the spaceless void. The past, present and future cannot be separated from each other. Because I keep on thinking this way, even though I am an exile, I feel a gladness and joy that cannot be measured. There are tears of happiness as well as tears for things that are hard to bear. Tears are something that communicates both the good and the bad. A thousand arhants, people who had attained the supreme reward of the individual vehicle, shed their tears as they recalled to mind things about the Buddha. The Bodhisattva Monjushiri was in tears as he recited Myôhô renge kyô , and out of those thousand arhants, the Honoured One Anan [ Ânanda ] was crying as he replied, ‘Thus I heard \'. Then the remaining nine hundred and ninety-nine arhants, using their tears as water for their ink slabs, wrote down Myôhô renge kyô. Nichiren is now feeling exactly the same emotion; I have become the person that I am on account of my propagation of the seven ideograms for Nam myôhô renge kyô . Because what I heard was this particular Myôhô renge kyô that was left by the Buddha Shakyamuni and the Buddha Tahô for the sake of all the sentient beings of the world of humankind in the times to come. There are tears as I ponder over my enormous difficulties and, as I think of the bliss of opening up my inherent Buddha nature in the future, the tears cannot be stopped. Birds and insects cry but they do not shed tears. Nichiren does not cry but the tears are incessant. These tears are not for mundane affairs but solely on account of the Dharma Flower Sutra. Since it is so, they must be tears of the nectar of immortality. In the Sutra on the Buddha \'s Passing over to Nirvana it says that the tears shed at the separation and parting of all the fathers and mothers, brothers and sisters, wives and children and relatives and friends would be more than all the water in the four great seas, but it seems that not a drop was shed for the sake of the Buddha dharma. One becomes a practitioner of the Dharma Flower Sutra due to an entrenched karmic habit. In the same way it is due to karmic circumstances that some trees of the same kind are made into Buddha images, and again the reason why some Buddhas are suspended in time and place is also due to their entrenched karmic relationships. In this letter Nichiren has written out dharma gateways of universal concern. Look into them, understand them thoroughly and receive them into your heart. Have faith in the foremost Fundamental Object of Veneration of the world of humankind. Pay single-minded attention and fortify your mind of faith so that you receive the protection of Shakyamuni, Tahô and all the Buddha emanations of the ten directions. You must apply yourself to the two paths of practice and study. Should practice and study die out then the Buddha dharma would no longer exist. Do as I do by teaching and converting others. Practice and study come about through a mind of faith. If you have the strength you must tell others about the single ideogram ‘ myô \' in the only title, Nam myôhô renge kyô, Nam myôhô renge kyô. With awe and respect. The 17th day of the fifth month Nichiren A Reply to The Venerable Sairen I will follow by saying that Nichiren has on previous occasions written out and passed on various gateways to the dharma that he has inherited. Those that are mentioned in this letter are of especial universal concern. Is there not a wonderful agreement between us? Are you not a manifestation of one of the four Bodhisattvas who were headed by Jôgyô whose number was sixty thousand times the amount of grains of sand of the Ganges? Certainly there is a reason. Generally speaking I have passed on to you dharma gateways that apply to the person of Nichiren. Would you not suppose that Nichiren was of the following of the bodhisattvas who spring up from the earth whose number was sixty thousand times the grains of sand in the Ganges? I have been reciting Nam myôhô renge kyô because of my desire to lead all the men and women of the world of humankind on to the path of enlightenment. Does it not say in the Fifteenth Chapter on the Bodhisattvas Springing up from the Earth in the Dharma Flower Sutra, ‘The first is named Jôgyô \'? Then the text continues until, ‘the teachers and guides of the chant \'. As a matter of fact it is the sequel of an entrenched karmic relationship that made you my disciple. Keep this letter secret and with the greatest of care. I have written down the dharma gateways of my own substantiation. I will end here. Martin Bradley, The Buddha Writings of Nichiren Daishonin, ISBN: 2-913122-19-1, 2005, Chapter 6, p. 213 Table of Contents",23);arrFiles[7]=new Array(8,"glossary.htm","2006-02-22","The Buddha Writings of Nichiren Daishonin - Glossary","Buddha, Buddhism, Dharma, Myoho Renge Kyo, Gosho, Nichiren, Martin Bradley, Gohonzon","The Buddha Writings of Nichiren Daishonin translated by Martin Bradley, a selection of letters written by Nichiren including a Glossary","Glossary of Buddhist Terminology as Applied to the Teachings of Nichiren Daishônin Actual Fundamental Substance , the – Japanese: Tôtai The actual fundamental substance is what the fundamental nature really is; it is what all dharmas actually are. [See: Thesis on the Significance of the Actual Fundamental Substance ] Ajase – Sanskrit: Ajâtashatru The son of King Bimbisâra of Magadha an ancient kingdom in Central India. Urged on by Daibadatta, he killed his father, a devout follower of Shakyamuni, and ascended to the throne to become one of the most influential rulers of his time. Later he contracted a terrible disease and in remorse for his acts became a follower of the Buddha teaching and supported the First Buddhist Council. Amida Buddha – Japanese: Amida Butsu – Sanskrit: Amitâyus Buddha. The Buddha of Infinite Life or Amitâbha Buddha the Buddha of Infinite Light. According to the Sutra on Universally Incalculable Longevity the gist of the teaching of the Immaculate Terrain is that many kalpas ago there was a king who renounced his throne in order to become a monk by the name of Hôzô. At this time there was a Buddha called Sejizai-Ô from whom Hôzô sought guidance in order to attain to enlightenment. He made a series of forty-eight vows and avowed to establish his own Buddha terrain. In his eighteenth vow Hôzô promised to bring all sentient beings to his Immaculate Terrain which he called Ultimate Bliss [ Gokuraku ] on the invocation of his name. After innumerable kalpas of austerities he finally became enlightened as the Buddha Amida. In accordance with his eighteenth vow all those people who bear in mind the Buddha Amida \'s formula with sincerity can be reborn in his Immaculate Terrain. In the esoteric doctrine the Buddha Amida is the Buddha of the western region. Anan – Japanese: Anan – Sanskrit: Ânanda One of Shakyamuni \'s ten major disciples, he was also one of Shakyamuni \'s cousins. He is said to have accompanied the Buddha wherever he went and therefore heard more of his teachings than any other disciple or bodhisattva. Anan was also said to have a perfect memory and played a central role in compiling the Sutras at the First Buddhist Council. Arhat – Japanese: Arakan The highest attainment in the teaching of the individual vehicle in which all delusions and attachments are eradicated and a state is reached where one is worthy of offering. Arrive at the Path , to – Japanese: Jôdô [See: Becoming a Buddha ] Ashura or Shura – Sanskrit: Ashûra This category of mythological being is in many ways comparable to the Titans in Greek mythology or to the mythological giants of Northern Europe. The ashuras are always fighting with the devas for supremacy; in one account they stand in the midst of the ocean with the water coming up to their knees. There is no clear iconography and they are seen as one of the dimensions of our mind. [See: Ashuras in Ten realms of the dharmas ] Asôgi – Sanskrit: Asankhya This word is often understood as meaning countless or innumerable. It is said to be a number that is represented by a digit and fifty-one zeros. Attain to the Path , to – Japanese: Tokutô [See: Becoming a Buddha] Becoming a Buddha , on – Japanese: Jôbutsu This term is also used to refer to ‘attaining to the Path \', ‘to arrive at the Path \', ‘the Buddha harvest \', and ‘to become universally and correctly awakened \'. Broadly stated ‘to become a Buddha \' indicates the result of the bodhisattvas \' practice over a long period of kalpas in order to bring about a final severance and conclusion to his troublesome worries and finally to attain enlightenment. The individual vehicle propounds attainment to the path by cutting off and resolving thirty-four misleading views. The universal vehicle shows the gradual progressive ascent through a sequence of forty-one or fifty-two stages. Nevertheless in these teachings that came before the Dharma Flower Sutra it was clearly shown that people of an evil disposition, women and people of the two vehicles could never become universally and correctly awakened. The contrary view comes with the Dharma Flower Sutra in its exposition of all beings and all things being endowed with the Buddha nature and that it is possible to open one \'s Buddha nature with one \'s person being as it is. The technical term for this is ‘one \'s person is not separate from becoming a Buddha \' and when reference is made to the inanimate it is called ‘plants and trees becoming Buddhas \'. The concept of becoming a Buddha differs according to the various schools. The Flower Garland school [ Kegonshû ] claims that one becomes a Buddha by being totally immersed in one \'s faith. The school of Watchful Attention [ Zenshû ] directly points to the mind of the individual and states that enlightenment is reached when the fundamental nature of things is perceived. The school of the Immaculate Terrain [ Jôdoshû ] asserts that being reborn in the immaculate terrain of Amida Buddha amounts to the Buddha harvest. Other schools have different notions but none of them are the equivalent of the notion that one \'s person is not separate from becoming a Buddha. The significance of this concept is expounded in the Dharma Flower Sutra. In the temporary doctrine of that sutra it is the substantiation of the intrinsicality of the real aspect of all dharmas and the teaching of the original gateway reveals that one becomes a Buddha with an ordinary body of flesh and blood in the midst of the harsh practicalities of our respective societies. This means that by holding faith in the Buddha teachings of the seeds planted within the text of the Utterness of the Dharma of Nichiren Daishônin it is possible to arrive at a correct and individuated vision of society. Becoming a Buddha, which is none other than opening up our inherent Buddha nature does not imply that we are awakened to something that goes beyond ordinary human beings, but to become fully aware of the Buddha as the final, unchanging superlative that fundamentally exists independent of all action and is the actual fundamental substance. Becoming universally and correctly awakened – Japanese: Jôtôshôgaku [See: Becoming a Buddha ] Birushana – Sanskrit: Vairocana The name of this Buddha means belonging to, or coming from the sun, i.e. light. According to some Buddhist schools he represents the real Buddha entity. Bodhisattvas who spring from the earth – Japanese: Jiyu no bosatsu The innumerable bodhisattvas who appeared out of the earth in the Fifteenth Chapter on Springing from the Earth of the Dharma Flower Sutra, are the disciples of the eternal Shakyamuni the original Buddha who is identified with Nichiren Daishônin. In this chapter of the Dharma Flower Sutra these bodhisattvas pledged to spread abroad the teachings of the Utterness of the Dharma during the final phase of the dharma of the historical Shakyamuni. These bodhisattvas alone are entrusted with this assignment. In the strictest sense only Nichiren Daishônin is the incarnation of the Bodhisattvas who sprang from the earth but this term also implies the people who practise and do what they can to propagate this teaching. [See: Thesis on the Real Aspect of All Dharmas ] Body and Terrain – Japanese: Shindo All sentient beings possess a body that needs a terrain on which to depend for an existence. [See: Subjectivity and its dependent environment ] Bonten – Sanskrit: Mahâbrahman According to some Hindu teachings Bonten is the highest god and even the creator of the universe. In Nichiren Shôshû he is, with Taishaku, one of the principal Devas who protect the dharma. [See: Devas and benevolent spirits ] Buddha – Japanese: Butsu , hotoke From the Sanskrit Budh , to be aware of, to observe or be awakened. Buddha – completely conscious or enlightened, has come to take on the meaning of one who enlightens. One endowed with perfect wisdom, boundless compassion and the purpose of whose advent in the world is to set all beings on the Buddha Path. This is defined in detail in the Second Chapter on Expedient Means of the Dharma Flower Sutra. There is an original Buddha, discussed in the Sixteenth Chapter on the Life Span of the Tathâgata of the Dharma Flower Sutra, who is the Buddha of the primordially infinite, original beginning and stands in contrast to the temporary Buddhas of the temporary gateways. He is also the oneness of the person and the Dharma of the Nichiren Daishônin and whose other attributes are defined as the actual fundamental substance of the self received reward body that is used by the Tathâgata. There are many other Buddhas who are considered as emanations of the Indian Shakyamuni [ c .sixth-fifth century BCE]. [See: Shakyamuni ] Buddha harvest – Japanese: Sabutsu [See: Becoming a Buddha ] Buddha \'s own practice , the – Japanese: Jigyô The Buddha \'s own practice implies the Buddha \'s own conduct. His practice for others means his guidance for other people. Ceremony in the Spaceless Void , the – Japanese: Kokûe no gishiki One of the three assemblies contained in the Dharma Flower Sutra, it extends from the end of the Chapter on Beholding the Precious Stupa to the middle of the Chapter on Entrustment and Implication. In the Chapter on Springing from the Earth, the Bodhisattvas who spring from the earth make their appearance; this is the moment where the original gateway begins. In the Chapter on the Life Span of the Tathâgata, the Buddha Shakyamuni reveals his original enlightenment in the distant past of five hundred kalpas of grains of dust, but in the teaching that is esoterically submerged within the text this concept of a distant past becomes the ever present infinite in time. In the Chapter on the Extent of the Mind of the Tathâgata the Buddha transfers the essential of the Dharma Flower Sutra which can only be Nam myôhô renge kyô to the Bodhisattvas who spring from the earth led by the Bodhisattva Jôgyô entrusting them with the assignment of broadly propagating it during the final phase of the dharma of Shakyamuni. In the teaching of Nichiren Daishônin the Ceremony in the Spaceless Void implies the Fundamental Object of Veneration of the three universal esoteric dharmas. Chain of the twelve causes and karmic circumstances that run through the whole of sentient existence – Japanese: jûni in.nen 1. mumyô , a fundamental unenlightenment which leads to: 2. gyô , disposition that are inherited from former lives. 3. shiki , the first consciousness that takes place in the womb after conception. 4. myô , shiki , body and mind evolving in the womb. 5. rokunyû , the five organs of sense and the functioning of the mind. 6. shoku , contact with the outside world. 7. ju , receptivity or budding intelligence and discrimination from six to seven years onwards. 8. ai , thirst, desire or love at the age of puberty. 9. shu , the urge for sensuous existence that forms the following. 10. yû , the substance of future karma. 11. shô , the completed karma ready to be born again. 12. rô , shi , karma facing in the direction of old age and death. Consecrate one \'s life on , to [See: Namu ] Corresponding body – Japanese: Ôjin [See: Three bodies ] Daibadatta – Sanskrit: Devadatta A cousin of Shakyamuni but later opposed him out of jealousy, at one point he attempted to kill the Buddha by sending a fierce elephant against him. Nevertheless it was pacified by the Buddha \'s all-embracing compassion. Daibadatta committed three of the five cardinal wrongdoings. Firstly by causing a rift in the order by enticing five hundred of the disciples away from it; secondly, by trying to kill Shakyamuni by dropping a boulder on him and thirdly, he beat a nun to death because she criticised him for his wrongdoing. On account of these actions he fell into hell alive. In the Chapter on Daibadatta of the Dharma Flower Sutra Shakyamuni revealed that in a former life he had practised under a certain hermit called Ashi who was now Daibadatta. The Buddha [ Shakyamuni ] then predicted that Daibadatta would become the Buddha Tennô. The importance of Daibadatta is that the Buddha teaching reveals that a totally evil individual can become a Buddha. Daishônin – Japanese: Daishônin The Universal Holy Man. The title given to Nichiren the Buddha for the period of the final phase of the Dharma of Shakyamuni. Dai means all embracing or universal, shônin means sage, wise and good, upright and correct in all his character. A word with the same feeling as ‘holy \' in English which implies completeness. The Shônin is the opposite of the common or unenlightened individual. Daishônin carries the connotation of Buddha and in the case of Nichiren that of the original Buddha. Daitsû Buddha [also known as The Victorious Buddha of Universal Penetrating Wisdom] – Japanese: Daitsûchisho Butsu – Sanskrit: Mahâbhijnajnanabhibhu Buddha According to the Chapter on the Metaphor of the Phantom City of the Dharma Flower Sutra, Daitsû Buddha was a king who attained to Buddhahood in the distant past of three thousand kalpas of grains of dust. At the request of his sixteen sons he expounded the Dharma Flower Sutra. All the sons of The Victorious Buddha of Universal Penetrating Wisdom propagated the Dharma Flower Sutra as bodhisattvas. The sixteenth son was reincarnated as Shakyamuni Buddha. Dengyô – Japanese: Dengyô Daishi Referred to as the Universal Teacher Dengyô and was the founder of the Japanese Tendai school. He was born in the Shiga district in Ômi, the present day Shiga Prefecture in 767 CE and died in 822 CE. He entered into holy orders at the age of twelve and studied under Gyôhyô in the Kokubunji at Ômi. He was fully ordained in 785 CE in the Todaiji temple. Some time afterwards he returned to his native village and later built a hermitage on Mount Hiei where he combed through in depth all the commentaries of the sutras. In 788 CE he named his hermitage Hieiji temple and in 793 CE it was renamed ‘The Setting the Mind at Rest in the Single Vehicle \' [ Ichijô Shikan-in ]. In 804 CE he went to China where he studied the Tendai doctrine under Dôsui, Gyôman and others. On returning to his native Japan he founded the Japanese Tendai school in 806 CE. Towards the end of his life he received various honours from the Imperial Court. Devas and benevolent spirits , all the – Japanese: Shoten Zenjin In traditional Buddhist teaching a deva is a heavenly being, a protective divinity. According to some accounts the devas are divinities of Indian origin and the benevolent spirits are traditional Japanese gods. Although these forces are personalised, given names and called divinities, the problem that arises is how these devas and benevolent spirits are understood in any ‘western \' way of thinking. However, the devas and benevolent spirits could be seen to be both outside and within us, the forces on the outside, for example, are such as those that maintain the planet earth on a proper course and the right distance from the sun. These are also the forces of nature that maintain the necessary conditions to support life and the subtle universal ecology. The forces within us are more to do with archetypes and agencies that give added strength. The devas and benevolent spirits are more than that for those who follow the full practice of Nichiren Shôshû for they will testify that although life is full of problems and obstacles, there is little doubt that those who have faith in this teaching believe it will overcome their hindrances better than those who do not. [See: Bonten ] Dhâranî – Japanese: Darani A syllabic invocation for bringing out the good and repressing evil in the teachings that came prior to the Dharma Flower Sutra. Very often dhâranîs are regarded as the quintessence of a teaching, either tantric or sutric. It is thought that strong spiritual powers are embodied in these syllables which rarely have any linguistic meaning in contrast to the theme and title of Nichiren Shôshû which is composed of words with a precise and all embracing significance. [See: Nam myôhô renge kyô ] Dharma body – Japanese: Hosshin [See: Three bodies ] Dharma Flower school , the – Japanese: Hokkeshû This is another name for the Tendai school whose teaching was founded on the literal understanding of the Sutra on the Lotus Flower of the Utterness of the Dharma. This sutra teaches that the Buddha was enlightened in a distant past of uncountable aeons ago. This sutra also points out that all sentient beings, as well as everything else that is non-sentient, has an inherent Buddha nature which is clearly defined in the concept of the one instant of thought containing three thousand existential spaces. This same teaching also emphasizes that women, people of the two vehicles and people of evil disposition, can open their inherent Buddha nature. No other sutra even suggests this. What this school did not teach was the simultaneousness of cause and effect and that origin is not an inconceivable distant time, but the ever present in the infinitive in time. Dharma nature – Japanese: Hôshô If we are to understand the teaching of Nichiren Daishônin by taking what he wrote into deep consideration then one existence is made up of all space, all time past, present and future of all the kalpas and without effort. This is what is so difficult to believe and understand. In the Daishônin \'s Thesis on the Eighteen Perfect Circles , we have, ‘On enquiring into the self nature of all dharmas, we should abandon all notion of a dharma nature and replace it with the triple body independent of all karmas [i.e. the phenomena of relativity and the middle way of reality of the dharma realm of the utterly enlightened] . If there are dharmas, then not one of them is not the triple body independent of all karma. \' Dharma realm , the – Japanese: Hokkai [See: Realm of the dharmas ] Dharmas and dharma – Japanese: Hô Generally speaking this word in most western dictionaries is defined as something that maintains a certain character always and thus becomes a standard. In order to understand this term more clearly, we should begin with dharmas in the plural. Dharmas are anything we perceive whether it be with our minds or any other organ of perception. This implies the farthest meanderings of the mind as we drop off to sleep to the stark realities of what is in front of us. It might be said that dharmas could be equated with our word existence or life. Since our existences are subjective we could think of dharmas as being all that comprise our lives. Sometimes the word dharma is used as a term for a teaching and in this book in particular for the doctrines that Shakyamuni expounded prior to the Dharma Flower Sutra. For we common mortals existence is a plurality of all the things that make up our lives that encumber our perception of what is their real components which are all the single instant of mind containing three thousand existential realms. However to the enlightened the universe we inhabit becomes a unity, just as the Daishônin states in his Thesis on the Eighteen Perfect Circles (Goshô Shimpen, p.1514) , ‘The fourth is the perfect circle of the ocean of fruition. On seeking the self-nature of all dharmas, we should put aside the notion of a self-nature and replace it with the triple body independent of all karma (i.e. the Original Buddha). There is no dharma that is not the triple body. Therefore they are referred to as the fruition and reality of the lotus. \' Also the word dharma refers to the teachings that are derived from the perception of oneness. Some translators use a capital D for this concept of the dharma. Although there is only one word in Japanese which is hô , in these translations I render the difference between those two concepts with a singular and a plural. Dharmas , all – Japanese: Shohô The whole of existence, everything that exists either in the mind or physically. The sum total of the momentary configuration of events. Dhyâna – Japanese: Zenna or Zenjô Meditation or contemplation. Sometimes this word is understood as an ultra mundane experience. It is also thought of as an especially profound abstract religious contemplation. Another interpretation is to be immersed unwaveringly and solely on the object of meditation. Religious ecstasy has also been suggested. Although we may come across this word in the Writings of Nichiren Daishônin, there is no such meditational practice in Nichiren Shôshû. Dragon – Japanese: Ryû In China and Japan these beings are mostly seen as benevolent divinities that live in watery places such as the sea, rivers, lakes, ponds and also in the clouds. In some cults dragons are invoked to produce rain. They are also said to be the holders of the Hoshu [Sanskrit: Chintamani ], the magic jewel that dispenses treasures and wisdom. They are usually represented as having long scaly bodies with four clawed reptile-like feet and a lion-like head with antlers. Dragon King \'s daughter , the – Japanese: Ryûnyô In the Chapter on Daibadatta, the daughter of one of the great Dragon Kings, aged eight, sought to become a Buddha after hearing Monju preach in her father \'s palace under the sea. At a later date, on hearing Shakyamuni \'s exposition on Vulture \'s Peak, her body was transformed into that of a boy and immediately attained enlightenment and became a Buddha. In the teachings prior to the Dharma Flower Sutra women were said not to be able to attain to enlightenment and only men could attain after many kalpas of austerities. Such notions are refuted by the example of the Dragon King \'s daughter becoming a Buddha. There is also the implication that our animality is endowed with the Buddha nature and that it is possible to attain to the path. [See: Ten realms of the dharmas ] Eight classifications of Shakyamuni \'s teaching – Japanese: shikyô , shi kegi These eight Tendai classifications of Shakyamuni \'s doctrine are again divided into the four kinds of teaching and the four modes of instruction. The four kinds of teaching are a progressive guidance according to the propensities of his disciples to enable them to fully understand the original gateway of the Dharma Flower Sutra. Firstly, the teaching of the three receptacles which imply all the doctrines of the individual vehicle. Secondly, the interrelated teachings which act as an intermediate step between the individual vehicle and the universal vehicle. Thirdly, the Particular Teaching that was particularly for people who were bodhisattvas. Fourthly, the All-inclusive Teaching which is the perfect doctrine of the Dharma Flower Sutra and the real intention of Shakyamuni. The four modes of instruction are firstly, the Direct Teaching without holding any of the truth back. The Garland Flower Sutra and the Dharma Flower Sutra fall into this category. Secondly, the Graded Teachings which include most of the teachings of the three receptacles, the interrelated teachings and the Wisdom Sutras. Thirdly, the Esoteric and Secret Doctrines only understood by special members of the assembly. Fourthly, the Indeterminate Teachings from which each hearer obtains growth and wisdom according to their individual propensities. Emma – Sanskrit: Yamarâja Often thought of as the King of Hell, he is said to try and punish all those who fall into his domain. He is the symbol of the severity of karma. Esoterically inaccessible – Japanese: Himitsu Within the bounds of the Buddha teaching this expression is used for something that is difficult to know or understand. An esoteric [ Hi ] gateway to the Dharma is one that is far reaching, deep and subtly all embracing as such it cannot be fully thought out or conclusively deliberated upon. In the Textual Explanation of the Dharma Flower Sutra it says, ‘The one body being inseparable from the three is said to be esoteric and the three bodies being inseparable from the one are said to be inaccessible. It is also referred to as that which has not been revealed since primeval times and only being known to the Buddha, it is said to be inaccessible. \' Extent of the esoteric and almost inaccessible reaches of the mind [of the Tathâgata], the – Japanese: Nyorai himitsu shinzu shi riki In the provisional Buddha teachings this term refers to the Tathâgata \'s ten ubiquitous supernatural powers including the power to shake the earth, issue light from his pores, extend his tongue to the heavens of the Bonten effulgent with light, cause divine flowers and suchlike to rain down from the sky, be omnipresent and other supernatural powers of the eye, ear, body and mind. In the teachings of Nichiren Daishônin the implications are that as there is not a single being, plant, tree or dharma whatsoever that is not endowed with the one instant of thought containing three thousand existential spaces, the Buddha nature is everywhere and its reaches are the totality of Utterness. [See: Thesis on the Real Aspect of All Dharmas , Nam myôhô renge kyô , One instant of thought containing three thousand existential spaces ] Fifty-two bodhisattva stages in the process of becoming a Buddha , the – Japanese: Gojuni.i Fifty-one of these stages are those of the bodhisattvas who practised the teachings that came before the Dharma Flower Sutra. The Daishônin in the Collation of the Layers of the Various Teachings mentions these doctrines as being like the good and evil in a dream. It was also a period when the practitioners of these doctrines advance upwards through the fifty-one of these stages like the rungs of a ladder. The fifty-second stage is the ultimate and utter awakening. Also the notion of time in all the provisional teachings is like that of a long piece of string as opposed to the simultaneity of cause and effect in the teachings of Nichiren Daishônin, in which time is understood as the ever present now in the infinity in time. These fifty-two stages are: – The ten stages of developing faith. [ Jusshin ] – The ten stages of abiding in the teaching. [ Juju ] – The ten necessary activities of a bodhisattva. [ Jugyo ] – The ten stages of bestowing merit on others. [ Ju.eko ] – The ten stages of firm ground. [ Juji ] – The stage of the overall awakening. [ tôgaku ] – The stage of being utterly awakened. [ myôgaku ] Although these fifty-two stages are mentioned in various writings of Nichiren Daishônin they have no role in the practice of Nichiren Shôshû whatsoever. Five aggregates , the – Japanese: Go.on These five aggregates are also called the five shadows or the five accumulations. Probably the idea of aggregate, shadow, accumulation or something that covers comes from the fundamental Buddhist concept that our real nature, our actual fundamental substance is unutterably pure and that these five aggregates obscure our ability to see this. The five aggregates are: 1. Materiality, form, the physical form related to the five organs of sense 2. Sensation, feeling, the functioning of the mind in the way we perceive the world within us and around us 3. Concepts the power to discern, discriminate and reason 4. Volition the ability to make informed decisions and choice of action 5. Cognition ways of knowing associated with the nature of the mind which is the cognition of all the mental powers Whilst the first is essentially physical the other four are mental. [See: One instant of thought containing three thousand existential spaces , Nine cognitions , Three kinds of existential space ] Five ideograms for Nam myôhô renge kyô – Japanese: Myôhô no goji In Sino-Japanese the title of the Dharma Flower Sutra is written with five ideograms for Myô , hô , ren , ge , kyô and is almost invariably used for Nam myôhô renge kyô [See: Nam myôhô renge kyô ] Five periods , the – Japanese: Goji Theses five periods are a classification that the Universal Teacher Tendai used to indicate the gradation of the lifetime of the Buddha teachings of Shakyamuni. These doctrines were set in an order of five periods according to their contents. What Shakyamuni preached during the first four periods, were various expedient means with which he could entice his followers to listen and have faith in the Dharma Flower Sutra, which was the reason for his appearance in the world. These periods are: 1. The Flower Garland Period, which was taught in three divisions of seven days each, following his enlightenment. 2. The twelve years of his expounding the individual teachings, in the Deer Park of Lumbini. 3. The Equally Broad Period, made up of the teaching of the universal teaching, preached over a period of twelve years. 4. The Wisdom Period consisting of twenty years of teaching the wisdom sutras. 5. The eight years of teaching the Dharma Flower Sutra and in a day and one night, the Nirvana Sutra. Flower Garland school – Japanese: Kegonshû The Flower Garland school teaches that all sentient beings have the Buddha nature and that all events in the universe are interdependent. Where the teachings of this school fall short is clearly indicated in many writings of Nichiren Daishônin. Flower Garland Sutra – Japanese: Kegon Kyô – Sanskrit: Avatamsaka Sutra This is said to be the first of all the Five Periods as defined by Tendai, according to whom, Shakyamuni expounded this sutra immediately after he became a Buddha, but accounts vary as to whether it was on the second, third or seventh day. The whole title of this sutra is Sutra on Universally Spacious Flower Garland of the Buddha. Its context is that Birushana [ Vairocana ] expounded to the bodhisattvas who had greater propensities, stating everything that exists is bound to the rest of existence through circumstances and mutually interdependent roles. This is explained by the formula, ‘The boundlessness of karmic synchronicities give rise to the realms of dharmas \'. He also explained, in spite of the appearance that our individual minds are separate, existence is the oneness of mind, stating that, ‘All dharmas are only mind and the three realms of form, formlessness and desire are only knowledge \'. But the people who were to do the practices of this teaching had to follow the fifty-two grades of the bodhisattva in order to become a Buddha. To do this, the practitioner would have to practice these austerities over a period of twenty universal asôgi and hundreds of ten of thousands of kalpas. Formal era of the dharma of Shakyamuni , the – Japanese: Zôhô or Zôbô This is the second millenium after the extinction [ Paranirvana ] of Shakyamuni. The word Zôhô has something of the sense of ‘being like the dharma \'. By this time the Buddha Teaching had spread to China, Korea and Japan. During this period many temples, monasteries and convents were built under the patronage of each countries rulers, which gave the abbots and patriarchs enormous power. In spite of this apparently prosperous period when practices and rites became formalized, the number of believers able to derive benefit from the Buddha Teaching, were few. Four Great Bodhisattvas , the – Japanese: Shi Dai Bosatsu Jôgyô, Muhengyô, Jyôgyô and Anryûgyô are the leaders of the countless bodhisattvas who sprang from the earth in the fifteenth chapter of the Dharma Flower Sutra. In the translation of their names Jôgyô is Supreme Practice, Muhengyô is Boundless Practice, Jyôgyô is Pure Practice and Anryûgyô the Practice that Establishes Peace. These bodhisattvas are often referred to as the leaders of the chant Nam myôhô renge kyô . Nichiren Daishônin is seen as the reincarnation of these four Bodhisattvas. In the Threefold Transmission Concerning the Fundamental Object of Veneration the Daishônin gives Jôgyô the quality of fire, Muhengyô that of earth, Jyôgyô water and Anryûgyô wind and the Nam myôhô renge kyô in the center of the Fundamental Object of Veneration, relativity. This same transmission also states that ‘these five archetypes are our basic composition \'. Fundamental Object of Veneration , the – Japanese: Gohonzon Not feeling competent to write this definition myself I have made a translation of the entry in the Goshô Jiten : The Fundamental Object of Veneration [ Gohonzon ] is what we have as basis for our deepest respect and veneration. In Nichikan Shônin \'s Remarks on the Gohonzon for Contemplating the Mind , we have, ‘Only that which becomes fundamental is venerated and honoured, this is why it is called the Gohonzon \'. With regards to correctly choosing and deciding what should be the Gohonzon, it says in the Thesis on Questions and Answers concerning the Gohonzon, ‘You must practice in front of the Gohonzon that stands above all others \'. The object that is honoured and venerated by Nichiren Shôshû is ‘the Gohonzon of the original gateway \'. This Gohonzon includes both the person and his dharma. The person means that he is the incarnation of the benefit of the self-received wisdom body whose original beginning is in the primordial infinity. He is the Lord, Teacher and Parent whose seeds of enlightenment, sown in the primordial infinity, ripen during the final era of the dharma of Shakyamuni; he is also Lord of the teaching of the utterness of original Cause as revealed in the Daishônin \'s thesis on the ‘Clearing of the Eyes \'. He is the universally compassionate and universally merciful Nichiren Daishônin to whom we consecrate and dedicate our lives. The Gohonzon of the dharma is the pragmatic one instant of thought containing three thousand existential spaces. The intrinsicality of existence, that is devoid of all action and explained in the Thesis on the Fundamental Object of Veneration for Contemplating the Mind , is also the Fundamental Object of Veneration of Nam myôhô renge kyô . The Gohonzon of the person and his dharma is a single entity. Hence the relationship of the person not being separate from the dharma and the dharma not being separate from the person. [See: Thesis on the Fundamental Object of Veneration for Contemplating the Mind , Thesis on Questions and Answers Concerning the Fundamental Object of Veneration ] Fundamental Substance of the Dharma – Japanese: Hottai The essential unchanging nature that underlies all phenomena and noumena that are always subject to change. In the first fascicle of the Oral Transmission the fundamental substance of the Dharma is Nam myôhô renge kyô . Gateway to the Dharma – Japanese: Hômon The Doctrines of Wisdom of the Buddha or the Daishônin which are seen as gateways to enlightenment. [See: Dharma , Realms of the Dharma ] General Teachings of the Individual Vehicle – Japanese: Agon Kyô – Sanskrit: Âgama Sutra With regards to the five periods of the teachings of Shakyamuni that were stipulated by Tendai, this is the second. This period is referred to as the Agon Period in some Nichiren schools. It is also called the teaching of the three receptacles, or the imperishable doctrine. It is said that this period constitutes the first twelve years of the teaching of Shakyamuni immediately after the six days period after his under the bodhi tree when he expounded the Flower Garland Sutra. [See: Five periods ] Great Demon King of the Sixth Heaven , the – Japanese: Dairokuten no ma.ô He is also known as the Deva King Independent of Those who are Converted by Another [in this case the Daishônin] . In the ninth fascicle of the Discourse that Carries Beings over to Nirvana it says, ‘This Deva snatches away those who have been converted by another, however since this is for his own amusement he is called “Independent of Those who are Converted by Another”. This deva dwells in the highest of the six heavens of desire. He strives to prevent those who have faith in the Buddha teaching from practising or even those who seek the truth or any form of realisation. The Daishônin describes this Demon as the fundamental lack of clarity or bewilderment that is inherent in all existence. Hell of incessant suffering – Japanese: Abijigoku – Sanskrit: Avici The last and deepest of the eight hot hells where those who fall into it suffer, die and are instantly reborn to suffering without interruption. Hossô school , the – Japanese: Hossôshû One of the ten schools mentioned in the Thesis on Questions and Answers Concerning the Fundamental Object of Veneration . This school is sometimes called the consciousness only school. This means that the dharma of the Buddha is a perfect oneness as opposed to the vision of common mortals who live in a world of countless different dharmas that make up the whole of existence. Therefore, in order to arrive at enlightenment it is important to understand the real nature of all dharmas. This school also teaches that everything that is perceived, either physical or mental, stems from the cognizance of the mind \'s storehouse of all dharmas [Japanese: Zôshiki , Sanskrit: Alâya vijñâna ] . Human-like non-humans – Japanese: Ninpinin A classification of eight different kinds of sentient beings that were with the Buddha, bodhisattvas and other holy individuals when Shakyamuni expounded the Dharma Flower Sutra on Spirit Vulture \'s Peak. The eight are the devas, dragons, yasha , kendatsuba , ashura , karura , kinnara and magoraka . [See: under individual headings for the humanlike non-humans] Implanted Seeds – Japanese: Geshû This means planting the seeds for becoming a Buddha in the fields of the minds of sentient beings. It is one of the three benefits [The benefit of the planted seeds, the benefit of their maturation and the benefit of their liberation]. In the Buddha teaching of Shakyamuni the seeds were implanted in entient beings in a distant past by the Buddha himself. These sentient beings after doing various practices and cultivating themselves for a long sequence of kalpas, they themselves were able to become enlightened. In the process of becoming Buddhas, the seeds that were sown in a distant past had to have their propensities nourished so as to become mature and attain their liberation. The temporary gateway of the Dharma Flower Sutra refers to this distant past as being three thousand kalpas of grains of dust ago. In the original gateway it clearly defines the Buddha seeds as being implanted in a past of five hundred kalpas of grains of dust. However these two instances refer to the people who, due to their karmic relationship to Shakyamuni, were able to open their inherent Buddha nature and are referred to by the technical expression as already being in possession of good from the beginning. When these sentient beings reached the level of the Dharma Flower Sutra they were to become emancipated. Those sentient beings who attended the assembly of the Dharma Flower Sutra who allowed no leakage from the truth as well as the people who had an affinity with the provisional universal vehicle during the thousand-year period of the correct Dharma, were able to attain to liberation. During the thousandyear period of the formal Dharma there were people who were able to become emancipated through the Universal Desistance from Troublesome Worries in Order to See Clearly of Tendai. When we look at the implanted seeds of Nichiren Daishônin, the sentient beings of the final phase of the dharma of Shakyamuni had neither a relationship with him nor were they furnished with good roots. These people are described as fundamentally not yet being in possession of goodness. Because the seeds of Nam myôhô renge kyô had been implanted in the primordially infinite original beginning as well as their acceptance of the Nam myôhô renge kyô of the Daishônin, they are able to directly attain to the correct view of realising that one \'s person is not separate from becoming a Buddha. [See: Becoming a Buddha ] Individual Vehicle – Japanese: Shojô – also known as the Hînayâna or Theravâda school. One of the two major streams of the Buddha teaching. Believers in this vehicle hold that the persons who practise this teaching work out their salvation by holding to the way demonstrated by the Buddha Shakyamuni at the outset of his teaching. There are many adherents to this teaching in Sri Lanka, Thailand, Burma and other parts of South East Asia. Intrinsicality of the fundamental substance , the – Japanese: Tairi In the Thesis on the Whole being Contained in the One Instant of Thought Nichiren Daishônin writes, ‘The intrinsicality of the substance which is the three thousand existential spaces, the three axioms of relativity, phenomena and the middle way as well the three bodies are not the doing of mankind but are originally existent. \' Intrinsicality of the real suchness that is immutable in essence and which belongs to the temporary gateway , the – Japanese: Shakumon fuhen shinnyô no ri . This concept becomes apparent in the temporary gateway of the Dharma Flower Sutra. The real suchness that is immutable in essence implies the eternal unchanging reality that is the intrinsicality of all existence. The real aspect of Dharmas that was expounded in the temporary gateway of the Dharma Flower Sutra reveals the theoretical principle of the one instant of thought containing three thousand existential spaces which enables all sentient beings everywhere to open their inherent Buddha nature. [See: Thesis on the Real Aspect of All Dharmas , Oral Transmission on the Significance of the Dharma Flower Sutra ] Jôgyô , the Bodhisattva – Japanese: Jôgyô Bosatsu [See: Four Great Bodhisattvas ] Jôjitsu school , the – Japanese: Jôjitsushû The Jôjitsu school is one of the ten mentioned in the Daishônin \'s Thesis on Questions and Answers Concerning the Fundamental Object of Veneration . Jôjitsu translated literally means ‘attaining reality \'. This school taught that existence was relativity [ kû ] and took a negative standpoint with regard to everything, denying the existence of anything whatsoever. This teaching is said to be the highest point of the doctrines of the individual vehicle and is thought of as the first step towards the universal vehicle. Karma – Japanese: Go – Sanskrit: Karman In most Chinese and Japanese dictionaries this word has a meaning of business, trade, undertaking, conduct and achievement. However, within the context of the Buddha teaching, all our ‘doings \', ‘deeds \' or workings of some kind, have an effect on our minds and bodies. For example, a bright child full of life becomes a shrewd young boy and later on turns into a bad tempered old man. Our lives are always influenced by our past and present thoughts and deeds, which we carry beyond our intermediate existence between dying and being born into future lives. Karmic Requital on Subjectivity – Japanese: Shôhô Requital is a translation of the Japanese word hô , which is also understood as recompense, retribution, reward or punishment. In order to take a neutral stance between reward and punishment I prefer to use the word requital. Karmic requital on our subjectivity is how we feel in relation to any given experience at the instant it occurs. Since all sentient existence is subjective even if we think we are being objective about it, there is no situation that is not influenced by karma. Karma should be understood as ‘the goings on \' of the totality of existence past, present and future. Karmic Requital on the Environment – Japanese: Ehô Karmic requital on the environment is how our surroundings appear to us according to our karmic relationships. A grey day can be a nasty soggy wet morning or a romantic Bruges peeping through the mist. A hamburger can be delicious or it is simply fast food. Whatever circumstances we may find ourselves in, is a karmic requital on our environment, but it takes a long time and a lot of practice before we genuinely understand that the participation in the terror of an air raid is only mind and the Utterness of the Dharma. Personally I am not capable of this. Karura – Sanskrit: Garuda These birds originally come out of the Brahmanic pantheon, they were also mortal enemies of the dragons. Only the dragons who possess a Buddhist talisman or who are converted to the Buddhist teaching can escape from them. In Japanese painting they are represented as large ornate birds with human heads treading on serpents. In South East Asia the walls of temples are often decorated with Karura as at Angkor or in Java. Kendabba – Sanskrit: Gandharva These are the musicians of the heaven of Taishaku and the protectors of the Buddha teaching. In paintings they are depicted as sitting in the position of royal ease. They also have a halo and are said to nourish themselves on scents. Kinnara – Sanskrit: Kimnara The Kinnara are heavenly musicians with human bodies and horses heads serving the court of Kuvera. They are also represented in the shape of a bird holding a musical instrument and are reputed to have marvellous voices. Kusha school , the – Japanese: Kushashû The text upon which this school is based is the discourses on the Store of Doctrinal Studies of the Dharma [Japanese: Kusharon ]. This school teaches that the self is insubstantial whereas the dharma and time really exist. Although the Daishônin mentions this as one of the ten schools in Japan in his Thesis on Questions and Answers Concerning the Fundamental Object of Veneration , this school never really established itself, however its teachings were studied by all serious schools of the Buddha dharma. Lesser Vehicle [See: Individual Vehicle ] Life , life and destiny – Japanese: Myô , Inochi This is the totality of one \'s existence including karma . There are other meanings of this ideogram which are beyond the scope of this glossary. Magoraka – Sanskrit: Mahoraga Of all the human-like non-humans the Magoraka are the most vague. In some Chinese dictionaries they are defined as ‘serpents who walk on their breasts \'. They originally belonged to the Brahmanic pantheon and in Buddhism they have been partly assimilated by the dragons. Mantra – Japanese: Shingon This already exists in the Oxford Dictionary. On the whole, mantras are syllabic formulas and abbreviated Sanskrit words usually used as an aid to recollect the content of a teaching. This word has a relationship to the Sanskrit word man , to think, recollect or suppose. With regard to the teaching of Nichiren Daishônin, Nam myôhô renge kyô is not a mantra, it is the theme and title made up of seven ideograms, each of which has a profound meaning. Memyô – Sanskrit: Ashvaghosha A second century Buddhist thinker from the Kingdom of Shravasti in India. He brought many people to the Buddha teaching due to the quality of his literary style. Middle way , the – Japanese: Chûdô There are many explanations of the middle way but that which is relevant here is that of the Tendai school based on the Thesis on the Median by Ryûju [ Nâgârjuna ] which is founded in the axiom of relativity, phenomena and the median or middle way which inevitably are seen as fused together and all dharmas can be understood from these three aspects. The phenomenal view of a cup for example, would be, as it appears its physical properties of shape, colour, texture, weight and volume. From the view of relativity it would be the cup in relation to its surroundings and all one associates with the word ‘cup \', the history of cups or even ceramics. In other words it \'s spatial and noumenal qualities. However neither noumenal nor the phenomenal aspects are the reality, its reality is a fusion of both. Tendai \'s vision goes further to that which he calls the unthinkably unutterable threefold axiom of relativity, phenomenon and the median. The unthinkably unutterable is the same as utterness [ myô ], which gives rise to the teaching that the three ways of seeing are contained in the oneness and instant of mind. [See: Thesis on the Real Aspect of All Dharmas , Such a final superlative that is equally present from the first to the last of the nine such qualities ] Muhengyô , the Bodhisattva – Japanese: Muhengyô Bosatsu [See: Four Great Bodhisattvas ] Myôraku – Japanese: Myôraku Daishi – Chinese: Miaole Dashi Referred to as the Universal Teacher Myôraku, he was born in China in 711 CE and died in 782 CE and was the ninth patriarch of the Chinese Tendai school. When he was twenty years of age he studied the teachings of the Tendai school under Genrô the eighth patriarch. At thirty-eight he took holy orders and fully studied the teachings of the Zen , Kegon , Shingon and Hossô schools of that period. When the Tendai school was on the verge of collapse, he refuted all the arguments of each and every school and established the view that the Single Vehicle of the Dharma Flower was the truth. Nam myôhô renge kyô The consecration and founding of one \'s life on the Sutra on the Lotus Flower of the Utterness of the Dharma. Nam myôhô renge kyô is the basic chant of Nichiren Shôshû and is often referred to as Daimoku or the title and theme. It is also one of the three universal esoteric dharmas. The Daishônin himself says the following about Nam myôhô renge kyô in his Oral Transmission of the Meaning of the Dharma Flower Sutra , ‘ Nam is a Sanskrit word which, translated into classical Chinese means “to consecrate and found one \'s life on”. In the confines of the Fundamental Object of Veneration in which we consecrate and found our lives, there is both the person and the dharma. The person is the Nichiren Daishônin who is the Shakyamuni submerged within the text. The dharma is the Dharma Flower Sutra for the final phase of the dharma of Shakyamuni which is Nam myôhô renge kyô and is the Fundamental Object of Veneration. This means that we consecrate and found our lives on the Universal Fundamental Object of Veneration of the oneness of the person and the dharma. Furthermore “to consecrate” implies that we turn our lives towards the intrinsicality of the real suchness that is immutable in essence and which belongs to the temporary gateway. “Our lives” refers to a life founded in the wisdom of the real suchness as it is according to the circumstances and is a concept that belongs to the original gateway. This consecration and making it a foundation of our lives is Nam myôhô renge kyô [the consecration and founding of our lives on the Sutra on the Lotus Flower of the Utterness of the Dharma]. This is explained as the intrinsicality of the real suchness that is immutable in essence and the real suchness as it is according to the circumstance, are, in the shortest instant of mind, a manifestation of the whole of existence. Again, “to consecrate” has the meaning of our physical existence and “our lives” implies all that goes on in our minds. The inseparability of mind and materiality is the single superlative that is the utterly imponderable underlying principle. This is also explained as “turning towards this single superlative because it is what is called the Buddha vehicle”. Furthermore “Nam” [ Namas ] of Nam myôhô renge kyô is Sanskrit, myôhô renge kyô is classical Chinese. It is said that Nam myôhô renge kyô is at the same time both Sanskrit and Chinese. In Sanskrit it is Saddharma Pundarîka Sûtram . Sat is Utterness [ myô ], dharma is the same in English and hô in Japanese, Pundarîka is the Lotus Flower [ renge ] and Sûtram [ kyô ] means Sutra. The nine syllables of Saddharma Pundarîka Sûtram are the Buddha entity that is made up of nine World Honoured Ones which symbolise the nine dharma realms not being separate from the Buddha realm. Utterness [ myô ] is the essence of the dharma and dharmas [ hô ] are its unenlightenment. The single entity of unenlightenment and the Dharma essence is called the Utterness of the Dharma. The Lotus Flower [ renge ] is the two dharmas of cause and effect and is understood as cause and effect being a single simultaneous entity. Sutra [ kyô ] is said to be all the speech, words, utterances and voices of all sentient beings. This is explained as “when the voice becomes the transmission of the Buddha Dharma it is called a Sutra”. By being constant throughout the past, present and future it is called a Sutra. The realm of the dharmas or the dharma realm is the Utterness of the Dharma. The realm of the dharmas is the Lotus Flower. The realm of the dharmas is the Sutra. The Lotus Flower is the Buddha entity of the Nine World Honoured Ones in the eight petalled lotus. You must ponder over this thoroughly. \' [See: Oral Transmission on the Significance of the Dharma Flower Sutra ] [This translation has been slightly simplified by the author in the interests of accessibility.] Namu – Japanese: Nam \' – Sanskrit: Namas This is a Sino-Japanese phonetic rendering of the original Sanskrit word which has a number of meanings: 1. To consecrate one \'s life and found it on. 2. To take refuge in and worship. 3. To venerate and worship. 4. To respect and venerate. 5. To commit oneself to the meaning. 6. Save me. 7. Carry me over to the shores of Nirvana. To serve and hold in veneration, to faithfully follow and to commit oneself to the meaning, refer to mental karma. To take refuge in and worship, and to bow one \'s head to the floor and worship, represents bodily karma. Save me and carry me to the shores of Nirvana, refer to oral karma, where as to consecrate one \'s life and found it on, refers to the three karmas of mind, body and mouth. However, when Nichiren Shôshû Buddhists recite this word before myôhô renge kyô it is always pronounced Nam, except when reciting the drawn out title and theme when it is pronounced naaaamuu . [See: Nam myôhô renge kyô ] Nevertheless, how the Daishônin used and understood this word has deeper implications that go far beyond these meanings. In his Letter Concerning a Sack of White Rice he writes, ‘Nam is an Indian word, in China and Japan it means to consecrate and make something the foundation of one \'s life, what we consecrate and found our lives on is the commitment of our lives and destinies to the Buddha. \' In his Oral Transmission on the Significance of the Dharma Flower Sutra he extends his argument further, ‘Nam is a Sanskrit word which, translated into classical Chinese means “to consecrate and found one \'s life on”. In the confines of the Fundamental Object of Veneration in which we consecrate and found our lives, there is both the person and the Dharma. The person is the Nichiren Daishônin who is the Shakyamuni submerged within the text. The Dharma is the Dharma Flower Sutra which is Nam myôhô renge kyô and is the Fundamental Object of Veneration. This means that we consecrate and found our lives on the Universal Fundamental Object of Veneration of the oneness of the person and the dharma. Furthermore “to consecrate” implies that we turn our lives towards the intrinsicality of the real suchness that is immutable in essence and which belongs to the temporary gateway. “Our lives” refer to a life founded in the wisdom of the real suchness as it is according to the circumstances and is a concept that belongs to the original gateway. This consecration and making it a foundation of our lives is Nam myôhô renge kyô . \' Nichiren Daishônin [1222-82 CE] [See: Introduction] Nichiren Shôshû The orthodox teaching of Nichiren Daishônin also known as the Fuji school. The Taisekiji temple in Fujinomiya in the Shizuoka prefecture is the main temple and has maintained the purity of the doctrine of Nichiren Daishônin for more than seven hundred years. Non existence of self-nature , the – Japanese: mujishô Each and every dharma comes into being through cause, karmic circumstances and affinity. There is no such thing as an inherent essence or an original nature. One Buddha Vehicle , the – Japanese: ichijô This vehicle is the only vehicle which is the dharma that really leads people to become enlightened. In the Second Chapter on Expedient Means, in the Dharma Flower Sutra, it says, ‘That is why the Tathâgata uses only the one Buddha vehicle to expound the dharma for sentient beings. \' This term could also be paraphrased as the instructive dharma that is the vehicle that transports people to the Buddha \'s own environment. In the Chapter on Expedient Means, Shakyamuni cleared away the teachings for the three vehicles (those of the bodhisattvas, the people who are awakened by karmic circumstances and the hearers of the voice, all of them who were at the time doing separate practices) so as to reveal to them the real truth of the Buddha enlightenment. [See: Vehicle , Two vehicles , Three vehicles , Ten realms of dharmas ] One instant of thought containing three thousand existential spaces , the – Japanese: Ichinen Sanzen The whole of existence, the Utterness of the Dharma. In every instant of life or mind of all non-sentiency and sentient life there is the whole of both subjective and objective existence. The three thousand, which originally was a concept of Indian origin is a term used by the Tendai and Nichiren teachings to express the totality of life. To arrive at this number one begins with the ten dharma realms which refer to an environment, determined by karma, which consists of ten categories of sentient being: hell; hungry demons; animals; ashuras; human beings; devas; hearers of the voice; those awakened by affinities; bodhisattvas; Buddhas. Each one of these ten realms contains the other nine in itself so that there are a hundred realms in total. These hundred realms are conditioned by the ten such qualities: appearance; nature; substance; strength; action; cause; karmic relation; fruition; requital and the final superlative that is equally present in the other nine such qualities. Multiplied by these ten such qualities the total becomes one thousand. All these various subjective mental states and their various conditions due to the ten such qualities, take place in three kinds of existential space. Firstly, the existential space of sentient beings: according to the fifth fascicle of Tendai \'s Universal Desistance from Troublesome Worries in order to See Clearly , an existential space implies that there are other existential spaces which reveal the differences between each of the ten realms from the Buddha realm to that of hell. Secondly, the existential realm of the five aggregates which are the reciprocal differences between our physical appearance, our perceptions, thoughts, volition and ways of knowing. Thirdly, the existential space of abode and terrain, which may be understood as that whilst hellish beings live in hell, human beings inhabit the world of mankind. With these three kinds of existential space, the thousand subjective mental states become three thousand life conditions and their respective environments. Since existence cannot be separated from mind this one instant of thought containing three thousand existential spaces is understood as being the utterness of both animate and inanimate existence: it follows that nothing can exist outside it. [See: Ten realms , Ten such qualities , Three kinds of existential space ] Original Gateway , the – Japanese: Honmon The Dharma Gateway that reveals the original terrain of the Buddha. The opposite to the expression temporary gateway. The traditional metaphor explains the temporary gateway as being the reflection of the moon in the pond whereas the original gateway is the moon itself. Tendai in the first fascicle of his Textual Explanation of the Dharma Flower divided the Dharma Flower Sutra into the temporary gateway and the original gateway. The original gateway is the last fourteen chapters of the Dharma Flower Sutra beginning with the Fifteenth Chapter on Springing from the Earth to the Twenty-Eighth Chapter on the Impelling Inspiration of the Bodhisattva Fugen. The main characteristic of the temporary gateway is its approximation to the one instant of thought containing three thousand kinds of existential space which can only amount to the theoretical possibility of becoming a Buddha. On the other hand the original gateway clearly defines the original terrain of the Buddha which is his original attainment in the primordial infinity. This implies that the Buddha realm is inherent in the ever-present infinite in time. The Sixteenth Chapter on the Life Span of the Tathâgata becomes the very essence of the original gateway by destroying the notion of the temporary gateway and other provisional teachings that the Buddha was first enlightened in his historical lifetime. The original gateway indicates the cause, fruition and abode of his attainment to the way in the primordial distance of five hundred kalpas of grains of dust and thus establishes the grounds for the pragmatic one instant of thought containing three thousand kinds of existential space. In the teaching of Nichiren Daishônin this astronomical figure of the primordial distance is the primordially infinite original beginning which in present day language is the ever-present infinite in time. This concept is inherent in the Daishônin \'s Thesis on the Utterness of the Original Cause as the one and only original gateway. The teachings that are called the benefit of liberation, which are based on a literal understanding of the Dharma Flower Sutra as well as the temporary and original gateways, are taken to be the temporary gateway but the teaching of the Chapter on the Life Span of the doctrine of the Buddha seeds being implanted in the primordial infinity is the one and only original gateway. Primordial infinity – Japanese: Ku.on [See: Primordially infinite original beginning ] Primordially infinite original beginning , the – Japanese: Ku.on ganjô The ever present infinite in time. Pure Land school , the – Japanese: Jôdoshû The name of this school has also been translated as the Immaculate Terrain school. Essentially the teaching of this school is based on Ryûju \'s [ Nâgârjuna ] principle of the easy road to Nirvana. This school was established by Hônen, who first taught its doctrine in 1175 CE. He underlined the need for faith and the continual repetition of the incantation: Namu Amida Butsu . This formula is often referred to as the Nembutsu . At the time of the Daishônin this school had become very popular and its teaching still survives today in a somewhat folkloric state. Real aspect , the – Japanese: Jissô The actuality of something – its Dharma nature, its suchness, its essential truth or unchangeable intrinsicality. The real aspect of all dharmas is revealed in the Second Chapter on Expedient Means of the Dharma Flower Sutra. In the eighth fascicle of the Recondite Significance of the Dharma Flower it is written, ‘whatever is done by thought, word or deed is transient, all dharmas are devoid of ego and are the silent stillness of Nirvana. \' These three definitions are seen as the three tokens of proof of the universal vehicle. However in the teaching of Nichiren Daishônin everything that exists has only one fundamental ‘isness \' which is Nam myôhô renge kyô . [See: Nam myôhô renge kyô ] This of course implies the mutual possession of the three thousand existential spaces that make up an instant of thought. [See: One instant of thought containing three thousand existential spaces ] Realm of the dharmas , the – Japanese: Hokkai The name for everything in general – noumenal or phenomenal and bridging the whole of existence. [See: Nam myôhô renge kyô ] Relativity – Japanese: Kû – Sanskrit: Shûnyatâ This concept is often translated as ‘the void \' or ‘nothingness \' but perhaps the definition of ‘relativity \' which quite a number of Japanese dictionaries use is nearer to the mark. In the teaching of Nichiren Daishônin relativity is the underlying nature of the whole of existence. On the Fundamental Object of Veneration it is represented by the Nam myôhô renge kyô in the centre. Essentially it is the implication of the one instant of mind containing three thousand existential spaces. In terms of the ten such qualities it is the underlying nature. In practical terms it is all that can be reached by the mind with regard to the universe both within us or outside us. Ritsu school , the – Japanese: Risshû This is one of the ten schools mentioned in the Thesis on Questions and Answers Concerning the Fundamental Object of Veneration . The doctrine of this school is based upon the rules and disciplines for monks and nuns of the universal vehicle. The concept was that if the practitioners followed these rules they would be on the way to enlightenment. This school was founded by Dôsen of the Tang dynasty and brought to Japan by Ganjin in 754 CE. Samâdhi – Japanese: Sanmai This word is in the Oxford Dictionary and its meaning is less difficult than it appears. Until now this word has in the Nichiren Daishônin Reader been translated as: ‘the perfect absorption of the mind into the one object of meditation \'. There is no difference whatsoever between this periphrastic definition and the word samâdhi . Some Chinese dictionaries explain this term as: ‘When we are giving our whole hearted attention to something we are doing, it is a samâdhi , but not necessarily a dhyana. \' [See: Dhyâna ] Sanron school , the – Japanese: Sanronshû Sanron literally means the three discourses, which are fundamental to this school. These teachings were brought to China by the great translator Kumarajiva. Essentially its doctrine is the middle way. While denying the reality of phenomenal and noumenal existence it aimed at the reality of a Buddha awakening that is beyond our conception and thus nearly avoided the pitfall of nihilism. Self-nature – Japanese: Jishô The unchangeable and inherent quality in all life and all dharmas. It is also translated as the essential or inherent property or the inner nature. However, in the first fascicle of the Discourse on the Insight of the Middle Way , Ryûju explains, ‘All causes and affinities do not arise out of self-nature but from the non-existence of self-nature. \' [See: Thesis on the Whole being Contained in the One Instant of Thought , Nonexistence of self nature ] Shakyamuni – Japanese: Shakason The historical Buddha. Shakason literally means the honoured one of the family of Shakyas and Shakyamuni means the sage of the Shakyas. After five hundred or five hundred and fifty previous incarnations Shakyamuni finally attained to becoming a bodhisattva and was born in the Tusita heaven, he descended as a white elephant through the right side of his mother Queen Maya. Simpler statements say that he was born the son of King Suddhodana. Later he was married to Yashodhara who bore him a son Rahula. He left the royal palace at the age of nineteen to search for the truth and at the age of thirty or thirty-five he realised that the way of release from the suffering of the endless cycle of birth and death lay, not in asceticism, but by purifying oneself morally and thereby erasing past karmas. He became known as the Buddha. He is said to have died in 486 BCE. The sutras mention many Buddhas and all are considered as emanations of Shakyamuni. However in the writings of Nichiren Daishônin the name Shakyamuni often refers to the original Buddha of the Chapter on the Life Span of the Tathâgata. The Daishônin is the manifestation of this Buddha in particular. Shôan – Chinese: Zhang An The legitimate successor to Tendai, he committed Tendai \'s lectures and sermons to writing which were later put together as the Recondite Significance of the Dharma Flower , the Textual Explanations of the Dharma Flower and the Universal Desistance from Troublesome Worries in order to See Clearly . He also wrote commentaries on the Nirvana Sutra. Six Inseparabilities – Japanese: Rokusoku These are, according to the Tendai school, six stages of bodhisattva development : 1. The inseparability of the Buddha nature from reasoning. This is the logical concept of the one instant of thought containing three thousand existential realms and therefore all beings and all things can open their inherent Buddha realm. 2. The inseparability of the Buddha nature from the title and theme and their ideograms. This implies that the apprehension of Buddhist terms and those who have faith in them are on their way to becoming Buddhas. 3. The inseparability of the Buddha nature from contemplation and practice. This is an advance beyond terminology to earnest study and doing the corresponding practices. 4. The inseparability of the Buddha nature from similitude. This is the stage of semblance to purity and also that of experiencing the benefits of practice. 5. The inseparability of the Buddha nature from the discrimination of the truth. This is the ability to perceive all beings, all events and all things in the light of the one instant of thought containing three thousand existential realms. 6. The inseparability of the Buddha nature from the final superlative. This is the stage of having become utterly awakened. The Daishônin defines the six inseparabilities in the first article of the second part of his Oral Transmission as follows, ‘When it comes to setting up the allocations for the six inseparabilities then the Tathâgata of this chapter is the common mortal of the inseparability of reasoning. \' The respectful acceptance of Nam myôhô renge kyô in our minds becomes the inseparability of the name and ideograms. This is because it is when we first begin to hear the title and theme. Hearing and reciting it is the inseparability of contemplation and practice. This inseparability of contemplation and practice is to contemplate the Fundamental Object of Veneration of the pragmatic one instant of thought containing three thousand existential spaces. Therefore the restraint of delusive thinking that brings about delusions is said to be the inseparability of similitude. Setting out to convert others is seen as the inseparability of discrimination of the truth. By becoming a Buddha of the triple body independent of all action is said to be the inseparability of the final superlative. Broadly speaking the repression of delusions is not the highest point of the Chapter on the Life Span but the ultimate principle of this chapter is to be able to know the fundamentally existing actual fundamental substance of the common mortal just as it is. Spaceless Void – Japanese: Kokû The vacuity that contains the whole of existence, space and time. Spirit Vulture \'s Peak , the – Japanese: Ryôjusen – Sanskrit: Grdhrakûta The present day Giddore, a mountain located in the north east of Rajagriha the capital of Maghadha in ancient India. As far as the teachings of Nichiren Daishônin are concerned this is where Shakyamuni expounded the Dharma Flower Sutra. The Spirit Vulture \'s Peak is often used as an analogy for the Buddha realm and also the Buddha enlightenment. Stupa – Japanese: Tô A stupa was originally a tumulus or a mound for the remains of the dead. Later with the advent of the Buddha Teaching a stupa was thought of more as a reliquary for the remains of a Buddha or relics of his mind such as sutras, etc. Since our own bodies are supposed to be made up of 84,000 particles, King Ashoka is said to have built 84,000 stupas for the preservation of remains of Shakyamuni. In a later development, the stupa became known as a pagoda in China, Korea and Japan. However, as far as the teachings of the universal vehicle are concerned, a stupa is seen as a representation of the Buddha and his dharma realm. The proportions of this development correspond to those of the halos of the Buddha images but put into three dimensions. In the esoteric schools this is the concept of a stupa being a schematic representation of the elements of the universe in terms of a sequence of geometric symbols. Starting at the bottom there is a yellow square, which stands for earth, this is surmounted by a black circular disc, which symbolizes water that again has a red triangle on top of it representing fire. On top of this triangle is a white crescent moon with its corners pointing upwards like horns, representing wind, and on top and in the centre of this moon there is a pale blue pear shape that represents relativity [ kû ]. However, in the teachings of Nichiren Daishônin a stupa is also conceived as being the dharma realm in the sense of being its utterness [ myô ]. This is not separate from the Daishônin \'s vision of the Fundamental Object of Veneration. [see: Letter to the Religious Abutsu , Thesis on the Fundamental Object of Veneration for Contemplating the Mind ] Stupa made of Precious Materials – Japanese: Hôtô This stupa is recounted in the Eleventh Chapter on Beholding the Stupa made of precious materials of the Dharma Flower Sutra as being adorned with the seven treasures of gold, silver, lapis lazuli, coral, agate, pearl and ruby. Nichiren Daishônin in his Oral Transmission describes these precious substances as seven kinds of essential dharmic wealth needed for practicing the Buddha Path. In the Eleventh Chapter of the Dharma Flower this stupa surged up from the earth and its enormous size was five hundred yojanas high and two hundred and fifty yojanas wide. A yojana is thought to be one day \'s march for the army, there is some suggestion that the distance covered before unyoking the oxen may have limited this. No doubt the enormity of this stupa has the significance of being as large as life itself. The inside of the stupa contained the whole of the Buddha Tahô and his Precious and Pure Realm of Dharmas. The Buddha Tahô is understood as the objective realm of the Buddha Shakyamuni and when these two Buddhas are seen seated side by side in the stupa made of precious materials this immediately becomes the concept of the Fundamental Object of Veneration. The Daishônin says that, ‘What is precious are the five aggregates and the stupa is to put them together harmoniously. When the five aggregates are put together harmoniously they become a precious stupa and the five aggregates harmoniously compiled are said to be seen as the five ideograms of the Utterness of the Dharma. \' In his Letter to the Venerable Abutsu he writes, ‘Having entered into the final phase of the Dharma there is no stupa made of precious materials apart from the aspect of the men and women who hold to the Dharma Flower Sutra. \' [See: Five aggregates , Thesis on the Real Aspect of All Dharmas ] . Subjectivity and its dependent environment – Japanese: Eshô What we see ourselves to be is subjective and for this subjectivity to exist it requires a dependent environment. Subjectivity and its dependent environment are not two – Japanese: Eshô funi Buddhism teaches that oneself, or rather what we think we are, and our environment is inseparable since both are the Sutra on the Lotus Flower of the Utterness of the Dharma. [See: Nam myôhô renge kyô ] . Such a final superlative that is equally present from the first to the last of the nine such qualities – Japanese: Honmatsu kûkyôtô In the Second Chapter on Expedient Means of the Dharma Flower Sutra when the Buddha Shakyamuni expounded the real aspect of all dharmas he summed it up with a lateral and objective view of all dharmas. This is referred to as the ten such qualities: appearance, nature, substance, strength, action, cause, affinity, fruition, requital and a final superlative that is equally present from the first to the last of the nine such qualities. The first is such an appearance and the last such a requital. The final superlative is the real aspect of the middle way. [See: Ten such qualities , One instant of thought containing three thousand existential spaces ] . Sutra – Japanese: Kyô Scriptures which convey the Buddha teaching. Every sutra begins with the words, ‘Thus I did hear \'. The Chinese ideogram kyô which is used to translate sutra also has the meaning of a warp that runs lengthways, to pass through or by, and canons or classics thus inferring the concept of an eternal doctrine. [See: Oral Transmission on the Significance of the Dharma Flower Sutra , Nam myôhô renge kyô ] . Tahô , the Buddha – Japanese: Tahô Nyorai – Sanskrit: Prabhûtaratna Translated this means ‘abundant treasure \' or ‘many jewels \'. The ancient Buddha who, after a long period in Nirvana, appeared inside the Stupa made of Precious Materials at the ceremony in the Spaceless Void in order to testify to the truth of the teachings of the Dharma Flower Sutra. Due to his presence he reveals, among other things, that Nirvana is not annihilation and that the teaching of the Dharma Flower Sutra is the highest order of understanding. In the Fundamental Object of Veneration the Buddha Tahô represents the totally enlightened objective realm, materiality and the function of dying of the original Buddha whereas Shakyamuni represents the totally enlightened wisdom, mind and being alive. [See: Stupa made of Precious Materials , Thesis on the Real Aspect of All Dharmas ] . Tathâgata – Japanese: Nyorai One who has gone; one who has followed the Path and arrived at the real suchness; one of the ten titles of a Buddha. Tathâgata of Universal Sunlight , the – Japanese: Dainichi Nyorai – Sanskrit: Mahâvairocana-Tathâgata The Buddha who expounded the esoteric doctrine of the Buddha teaching. According to the teachings of the Mantra or Shingon school all other Buddhas and bodhisattvas are born of the Tathâgata of Universal Sunlight and he is also seen as an idealisation of the truth. Temporary Buddha – Japanese: Shakubutsu A Buddha who is suspended in time and space as opposed to the original Buddha. Temporary Gateway , the – Japanese: Shakumon This gateway to the Dharma is the first half of the twenty-eight chapters of the Dharma Flower Sutra. It consists of the fourteen chapters from the Introductory Chapter to the Chapter on the Practice of Peace and Joy. The opposite of this technical term is the original gateway. The Chinese ideogram that is used for ‘temporary \' has a flavour of transience as opposed to the concept of an original substance. In Buddhist teachings there is the traditional metaphor of the moon being the fundamental substance and the actual reality and therefore belongs to the original gateway but its reflection in the pond is only a reflected likeness which is suspended in space and time and is similar to the temporary gateway. The Buddha who became enlightened for the first time under the bodhi tree in India is not the original Buddha but one who is suspended in temporariness. All the teachings and sutras he expounded are defined as the temporary gateway. The first part of the Dharma Flower Sutra is understood as being the temporary gateway because in the Second Chapter on Expedient Means, Shakyamuni expounded the real aspect of all dharmas as the ten realms of the dharmas. Each one of these ten realms contains the other nine in itself so that there are one hundred realms of dharmas in total. These in turn are qualified by the ten such qualities but without any indication whatsoever as to where these oscillations of the mind occur. These thousand such qualities are groundless, incomplete, subjective and therefore theoretical. It is when we come to The Sixteenth Chapter on the Life Span of the Tathâgata that we have an account for the three kinds of existential space which give a ground on which the thousand such qualities can happen in reality. This concept of the one instant of thought containing three thousand existential spaces also includes the idea of subjectivity and its dependent environments not being two which is the reality of life as we live it. [See: Ten realms of the dharmas , Ten such qualities , Thesis on the Real Aspect of All Dharmas , Thesis on the Instigator \'s Fundamental Object of Veneration for Contemplating the Mind ] . Ten realms , the – Japanese: Jikkai [See: Ten realms of the dharmas ] Ten realms of the dharmas , the – Japanese: Jippôkai In the Buddha teaching prior to the Dharma Flower Sutra the ten realms of the dharmas were thought of as the environment, determined by karma of ten kinds of sentient being who, in some cases, shared the same terrain as human beings did with animals, although each was set apart from the other. In the doctrines of the Dharma Flower Sutra and Nichiren we ourselves are furnished with each of the ten realms as ten archetypal states of mind. The ten realms are: 1. Hell, which includes every possible kind of suffering and is a realm of the mind from which no sentient being is spared. 2. Hungry demons, in many teachings hungry demons are conceived as ghosts who dwell in a purgatorial state hankering after sex, food, drink and other such things that are coveted. In traditional Buddhist iconography these beings are depicted as having long thin necks and crawling on the ground, they are always hungry and seek a hardly attainable desire. In the teaching of the Daishônin these beings symbolise our own hunger, thirst and all our other wants and needs. From a positive viewpoint the perpetual nature of such a desire enables one to defend and protect the life within us. It is acceptable to express a need for food, money and all the other necessities for human existence but when this realm becomes distorted the baser elements become apparent. 3. Animality in some Buddhist teachings means being born as an animal with functions entirely guided by instinct. In the teachings of Nichiren Daishônin this realm is part of the human condition that is the ‘naked ape \' – our animal qualities, defects and tendencies. 4. The Ashuras, originally in Brahmanism and Hinduism, were titan-like beings continually vying with the devas for superiority. In the teaching of Nichiren this dharma realm corresponds to wanting to have power over someone or anger which might be seen as a demonstration of ferocity in order to have power over the person with whom we are at odds. From a more positive standpoint this Ashura realm is the mental and physical space that we need in order to ‘breathe \', infringement of that space results in anger. In the Thesis on the Fundamental Object of Veneration for Contemplating the Mind , the Ashura realm has the connotation of wheedling, cajoling or using persuasive means. 5. Humanity, in spite of troubles and inner torments there is a part of us that reassures us that things are not as bad as they appear and that one is ‘all right \'. It is a human mechanism to find tranquillity or an ability to be calm in spite of all. In the teachings prior to the Dharma Flower Sutra the realm of humanity meant being born as a human being. 6. Devas, in Brahmanism and Hinduism devas are the gods. They are often described as living in heaven and in palaces, are said to have golden bodies, superhuman powers and to have extremely long lives filled with joy and ecstasy but, like all other beings, all life-spans must come to an end. From the Buddhist point of view however, many devas are seen as the protectors of the Buddha teaching. Nevertheless in the teaching of Nichiren Daishônin the deva is an archetype, inherent in the mind that corresponds to our ecstasy, our greatest raptures and supreme delights. However wonderful those raptures may be, sooner or later there is a compulsion to return to our respective realities. The deva realm points to the transience of our joys as opposed to real happiness. 7. The hearers of the voice is a literal translation of the Sino-Japanese Buddhist term which means those who listen to, or have heard, the voice of the Buddha; it also has an undertone of those who seek meaning in their lives. Seen as a state of mind this is the realm of learning and wanting to find out. This process starts in early childhood with continual questions in the form of ‘what is...? \' and ‘why? \' This attitude can continue into old age as a life-long search for truth. 8. Being awakened by affinities. In contrast to the desire for wisdom and knowledge there is a part of us that knows the leaves will fall in autumn that there is a body of knowledge upon which one can build. This realm encompasses those who have understood something of the essence of life but not all of its secrets. In the teachings prior to the Dharma Flower Sutra the people who were awakened by affinities had become partially enlightened by personal endeavour and consequently rather more for themselves than for the benefit of others. 9. Bodhisattva. In the teachings that came before the Dharma Flower Sutra this realm indicated persons who seek enlightenment not only for themselves but also for the salvation of others. In the teaching of Nichiren Daishônin bodhisattvas, especially in the sense of Bodhisattvas who spring from the earth, are seen as people who not only practice for themselves but seek to set others on the Path of the Buddha teaching. At another level the bodhisattva realm is that part of us which wants to do something for the benefit of others; essentially it is our altruistic nature. 10. The Buddha realm differs from the previous nine realms, which are all within the bounds of our own experiences, in that it is more elusive, less tangible. From the Buddha teaching of Nichiren Daishônin however, if one steadfastly pursues fully the practice of Nichiren Shôshû it is possible to attain a depth of perception and unshakeable happiness. In the concept of the one instant of thought containing three thousand existential spaces each one of these realms is furnished with the other nine so that in fact there are one hundred dharma realms which in turn are modified by the ten such qualities. [See: Buddha , One instant of thought containing three thousand existential spaces , Thesis on the Fundamental Object of Veneration for Contemplating the Mind , Thesis on the Real Aspect of All Dharmas , Bodhisattvas who spring from the earth ] . Ten such qualities , the – Japanese: Jû.nyôze The ten such qualities are, according to the Dharma Flower Sutra, the essential qualities that are present in everything that exists – a lateral and objective view of all dharmas as well as playing a vital role in the teaching of the one instant of thought containing three thousand existential spaces. The ten such qualities are: 1. Such an appearance – sentient beings, objects and things in the mind made manifest 2. Such a nature – the inner quality of the Buddha and sentient beings 3. Such a substance – the fundamental substance or reality 4. Such a strength – intensity or potential 5. Such an action – functioning, the outward manifestation of the strength or potential 6. Such a cause – the direct cause that brings about the fruition or result 7. Such a karmic relationship – the concomitance, complementary causes and circumstances that accompany the direct cause 8. Such a fruition – the result which is brought about by the direct cause 9. Such a requital – the total outcome of that which is brought about by such a fruition 10. Such a final superlative which is equally present from the first to the last of these nine such qualities – the real aspect of the middle way. These ten such qualities are present in the hundred dharma realms which in the doctrine of the one instant of thought containing three thousand existential spaces bring the number to one thousand which are seen as a theory that covers all possible combinations of sentient existence. This teaching was first revealed in the Second Chapter on Expedient Means of the Dharma Flower Sutra and is referred to as ‘roughly clearing away the three vehicles in order to reveal one \'. [See: Such a final superlative that is equally present from the first to the last of the nine such qualities ] . Tendai – Japanese: Tendai Daishi – Chinese: Tiantai Dashi Usually referred to as the Universal Teacher Tendai, he founded the Tendai school; he is also known as Chigi. He was born in Hunan, China in about 538 CE and died in 597 CE at sixty years of age. He became a neophyte at seven years old and was fully ordained when he was twenty. In 575 he went to the Tendai Mountain in Jejiang where he established his famous school based on the Dharma Flower Sutra as being the summit of Shakyamuni \'s teaching. Three bodies , the – Japanese: Sanjin Three properties of a Buddha – the Dharma body, reward or wisdom body and the corresponding body. The reward body or wisdom body is the reward or wisdom of being entirely enlightened to the one instant of thought containing three thousand existential spaces which is the Utterness of the Dharma. The Dharma body of a Buddha is the fact that his existence occupies all time, all space simultaneously and effortlessly as is the single thought containing three thousand existential spaces. The corresponding body is the manifestation that a Buddha uses in order to propagate his teaching and to liberate sentient beings from the painful cycles of living and dying. In the teachings prior to the Dharma Flower Sutra these three bodies were expounded as being three separate Buddhas but in the Dharma Flower Sutra they are seen as three separate qualities of a single Buddha. In the Oral Transmission of the Daishônin he says, ‘The Tathâgata is Shakyamuni which generally speaking implies all the Buddhas of the ten directions of the past, present and future, in particular it means the three bodies that are independent of all action and belong to the original terrain. \' Three kinds of existential space , the – Japanese: San seken From the Buddhist point of view everything and all affairs that emerge from the past into the present and on to the future through various causes, concomitance and circumstance are called existence. The intervals between these affairs and things are called space. The three kinds of existential space mean that all the different kinds of dharma which are brought about by various causes and karmic relationships are divided into three categories although they do not entirely stand apart from each other. In the Universal Discourse on the Wisdom that Carries Beings over to the Shores of Nirvana the three kinds of existential space are described as the existential space of the five aggregates, the existential space of sentient beings and the existential space of abode and terrain. The five aggregates are materiality or form, sensation, concepts, volition and cognition that reveal the differences in sentient beings. The existential space of sentient beings means that since all sentient beings are made up of the five aggregates, their lives are characterised by the ten realms. The existential space of abode and terrain clarifies the differentiated dwelling places of the ten realms. Shakyamuni by making clear the whereabouts of his abode and terrain in the Chapter on the Life Span of the Tathâgata, the three kinds of existential space become perfectly adjusted to the thousand such qualities and the principle of the one instant of thought containing three thousand existential spaces is fully established. [See: One instant of thought containing three thousand existential spaces , Ten realms , Ten such qualities , Five aggregates ] . Three vehicles – Japanese: Sanjô These three vehicles are the two vehicles and the bodhisattva vehicle, which were cleared away in order to reveal the one Buddha Vehicle in the Chapter on Expedient Means. [See: One Buddha vehicle , Vehicle ] . Title and Theme – Japanese: Daimoku The title of books within the bounds of the Buddha teaching are usually precise as to the meaning of the content, it is particularly so with the titles of the sutras. In Nichiren Shôshû the title and theme invariably refers to the Sutra on the Lotus Flower of the Utterness of the Dharma and to the chanting of Nam myôhô renge kyô which is one of the three universal esoteric dharmas. [See: Nam myôhô renge kyô , Actual fundamental substance , Dharmas and dharma , Sutra ] . Triple body – Japanese: Sanjin [See: Three bodies ] Troublesome worries – Japanese: bonnô Temptations of passions and of ignorance, which disturb and distress the mind, are divided into six fundamental and derivative types. The fundamental types are covetousness or indulgence, anger or hatred, being misled by appearances or delusions, pride, doubt and false views such as that of a personal ego or that we only live one life. The derivative types of troublesome worries are (i) indulgence, (ii) anger, (iii) hatred, (iv) delusion, (v) pride, (vi) moral affliction, (vii) distress, (viii) trials, (ix) temptations and (x) wrongdoing. All this may seem complicated and analytical. However in a practical sense troublesome worries refer to practically every kind of mental or emotional activity. Apart from those persons who can attain a perfect absorption of thought into the one object of meditation, which is the perfect samâdhi , such mental acrobatics are of little or no importance in the teaching of Nichiren Shôshû. There is very little one can do about the continual rolling of the wheels of the mind. The denizen of hell is only concerned about his release from such a place whereas the bodhisattva is fully preoccupied with the salvation of others. What can be done is that we can change the quality of our troublesome worries by changing the quality of our lives through study and practice. Two vehicles , the – Japanese: Nijô These two vehicles are made up of the hearers of the voice and the people who are awakened by karmic relationships. The two vehicles have already been defined in this Glossary in the Ten realms of dharmas . However, during the time when Shakyamuni Buddha was teaching, many of the people who belonged to these two realms of dharmas came from the Brahman caste, and considering themselves to be superior were unable to find enough faith to comply with what the Buddha said. Hence, in the teachings that came before the Dharma Flower Sutra, there was an underlying feeling that the people of the two vehicles could not open their inherent Buddha nature on account of psychological problems. Nevertheless, in the Chapter on Expedient Means, from the Dharma Flower Sutra, the sutric evidence of Sharihotsu [ Shariputra ], being able to reveal his own Buddha nature, becomes manifestly clear. [See: One Buddha Vehicle , Vehicle , Three vehicles ] . Universal – Japanese: Dai – Sanskrit: Mahâ This Chinese translation of Mahâ is based on the definition in the Chinese dictionary The Exposition on Writing and the Explanation of Ideograms [ Shuowen jiezi ] compiled about 100 CE , where it states, ‘Heaven is all embracing, earth is all embracing and humanity is also all embracing... \' Although this ideogram is used nowadays to express size or greatness, in the Buddha teaching it has the meaning of all pervading or omnipresence. Universal Discourse on the Wisdom that Carries Beings over to the Shores of Nirvana – Japanese: Daichidôron Attributed to Ryûju [Sanskrit: Nâgârjuna ] , it was translated into Chinese by Kumaraju [Sanskrit: Kumârajîva ]; it is a hundred-volume commentary on the Sutra on the Universal Wisdom that enables beings to reach the other shore of enlightenment. Universal Teacher , the – Japanese: Daishi A title that is given to those such as Shakyamuni and various bodhisattvas who teach living beings the highest values. It is also an honorary title awarded to the monks of special merit by the Imperial court. The Tendai monk Saichô was given the title The Universal Teacher Dengyô and Kûkai that of The Universal Teacher Kôbô. These are the first instances of the use of this title in Japan. Universal Vehicle – Japanese: Daijô – Sanskrit: Mahâyâna One of the two major tendencies of the Buddha teaching. Vehicle is a means or type of teaching that will bring enlightenment. As opposed to the Individual Vehicle the teachings of the Universal Vehicle are not only concerned with personal salvation but stress the importance of setting all beings on the road to Buddhahood. Nichiren Shôshû is, from the viewpoint of its own teaching, the summit of the Universal Vehicle. Utterly awakened – Japanese: Myôgaku The imponderably inexpressible supreme and correct awakening to the Buddha fruition in which all troublesome worries are entirely cut off. In the teachings of Tendai it is the highest of the fifty-two stages in the process of becoming a Buddha. In terms of the six inseparabilities from the Buddha nature that refer to the cultivation and practice of the all inclusive teaching, it is the superlative not being separate from the Buddha nature. [See: Fifty-two bodhisattava stages in the process of becoming a Buddha , Six Inseparabilities ] . Vajra – Japanese: Kongô – Sanskrit: Vajra This word is vicariously translated as ‘diamond \', ‘thunderbolt \', ‘diamond club \', etc. One Chinese definition is the ‘hardest of metals \'. Anthropologists have often thought of the vajra as being a sun symbol. The references to its hardness and diamond-like qualities are synonymous with indestructibility and power. It seems also to have been a weapon of Indian soldiers in ancient times. However, we think of it as a diamond-like light that comes from somewhere deep inside us, such as seen by visionaries or by people who have had near death experiences. It is the part of us that is indestructible. Vehicle – Japanese: Jô – Sanskrit: Yâna A means or a type of teaching whereby the Buddha imparts his enlightenment according to the propensities of his hearers. In the Buddha teaching, this ordinary word for a cart, conveyance or vehicle, is a word for the various teachings that carry people toward enlightenment. The Dharma Flower Sutra refers to the one Buddha vehicle, the two vehicles and the three vehicles. In the teaching of Nichiren Daishônin there is only one vehicle. [See: Two vehicles , Three vehicles , One Buddha Vehicle , Universal Vehicle ] . Victorious Buddha of Universal Penetrating Wisdom , the – Japanese: Daitsûchisho Butsu – Sanskrit: Mahâbhijnajnanabhibhu Buddha [See: Daitsû Buddha ] Wisdom body , the – Japanese: Hôshin [See: Three bodies ] Wisdom of the real suchness as it is according to circumstances that belongs to the original gateway , the – Japanese: Honmon zui.en shinnyô no chi The wisdom of the real suchness according to circumstances that the Buddha expounded in the original gateway of the Dharma Flower Sutra is his perceptive understanding that the real principle of concrete reality is the consequence of an infinity of circumstance and karmic circumstances. The fact that the original Buddha of the original gateway revealed that his original terrain is the primordial infinity implies that every conceivable dharma must be included in his wisdom and understanding. This wisdom is essentially the fundamentally existing mutual possession of the ten realms. The actual fundamental substance of the pragmatic one instant of thought containing three thousand existential spaces and the three universal esoteric dharmas. [See: Oral Transmission , Thesis on the Actual Fundamental Substance , Thesis on the Real Aspect of All Dharmas ] . Yasha – Japanese: Yasha – Sanskrit: Yaksha These protectors of the Buddha teaching are often seen as the guardian spirits of nature. There seems to be no definite representation; in Java they are portrayed as sturdy, smallish human beings with unusually large canine teeth. Yashas are mentioned in various sutras but most of the material concerning them is in the realm of folklore. [See: Humanlike non-humans ] . Zen school , the – Japanese: Zenshû Probably this Buddhist school is the best known in the West due to the enormous quantity of excellent translations by Suzuki Daisetz and many other scholars. This school teaches that the true nature of one \'s mind can be realized through meditation and various other techniques such as, questions and answers, riddles and parables. Like all other schools it does border on the truth but lacks an all embracing theory such as the one instant of thought containing three thousand existential spaces, This school is also harshly criticized by Nichiren Daishônin in a number of his writings. Martin Bradley, The Buddha Writings of Nichiren Daishonin, ISBN: 2-913122-19-1, 2005, Glossary, p. 379 Table of Contents",121);arrFiles[8]=new Array(9,"chapter1.htm","2006-03-13","The Buddha Writings of Nichiren Daishonin - Chapter 1","Buddha, Buddhism, Dharma, Myoho Renge Kyo, Gosho, Nichiren, Martin Bradley, Gohonzon","The Buddha Writings of Nichiren Daishonin translated by Martin Bradley, a selection of letters written by Nichiren including a Glossary","The Oral Transmission on the Significance of the Dharma Flower Sutra [Part One] Ongi kuden, Nam myôhô renge kyô Goshô Shimpen, p.1719 The first day of the first month of the first year of Kô,an [1278] at 57 years of age The Oral Transmission states that Nam is a Sanskrit word which is said to be ‘to consecrate and found one \'s life on \'. In what we found our lives on and consecrate them to, there is both the person and the dharma. The person is the Shakyamuni to whom we dedicate our lives and on whom we make our foundation. The dharma is the Dharma Flower Sutra on which we found our lives and to which they are dedicated. It also says that ‘to consecrate \' means we turn our lives towards the intrinsicality of the real suchness that is immutable in essence and belongs to the temporary gateway. ‘Our lives \' refers to a life founded in the wisdom of the real suchness as it is according to the circumstances and is a concept of the original gateway. This consecration and making it a foundation of our lives is Nam myôhô renge kyô [the consecration and founding of our lives on the Sutra on the Lotus Flower of the Utterness of the Dharma]. This is explained as, ‘both the real suchness as it is according to the circumstances and the real suchness that is immutable in essence are contained in the shortest instant of mind \'; it is the wisdom that shines with the real intrinsicality. It also says that ‘to consecrate \' are the dharmas of our materiality and that ‘our lives \' are the dharmas of our minds. So that both our materiality and minds are the oneness of the ultimate Buddha terrain. This is explained in the Explanatory Notes on the Recondite Significance of the Dharma Flower , ‘We take refuge in the oneness of the ultimate Buddha terrain because it is called the Buddha vehicle. \' There is also the explanation that the Nam of Nam myôhô renge kyô is Sanskrit and that Myôhô renge kyô is classical Chinese. Nam myôhô renge kyô is said to be simultaneously both Sanskrit and classical Chinese. It is also stated that in Sanskrit it is Saddharma Pundarîka Sutram . Here we call it Myôhô renge kyô [the Sutra on the Lotus Flower of the Utterness of the Dharma]. Sat is Utterness [ myô ], Dharma is hô in Japanese, Pundarîka is the Lotus Flower [ renge ] and Sutram [ kyô ] means Sutra. The nine ideograms for the nine syllables of Saddharma Pundarîka Sutram are the Buddha entity that is made up of the Nine World Honoured Ones which symbolize the nine realms of dharmas not being separate from the Buddha realm. Utterness [ myô ] is the dharma nature and dharmas [ hô ] are their respective unenlightenment. The single entity of unenlightenment and the dharma nature are called the Utterness of the Dharma [ myôhô ]. The lotus flower [ renge ] is the two dharmas of cause and effect as a single simultaneous event. Sutra [ kyô ] is said to be all the speech, words, utterances and voices of all sentient beings. This is explained as, ‘When the voice becomes the transmission of the Buddha Dharma it is called a Sutra. \' By being constant throughout the past, present and future it is called a Sutra. The realm of the dharmas or the Dharma realm is the Utterness of the Dharma. The realm of the dharmas is the Lotus Flower. The realm of the dharmas is the Sutra. The Lotus Flower is the Buddha entity of the Nine World Honoured Ones in the eight-petalled lotus. You must ponder over this thoroughly. Martin Bradley, The Buddha Writings of Nichiren Daishonin, ISBN: 2-913122-19-1, 2005, Chapter 1, p. 105 Table of Contents",6);arrFiles[9]=new Array(10,"chapter9.htm","2006-03-13","The Buddha Writings of Nichiren Daishonin - Chapter 9","Buddha, Buddhism, Dharma, Myoho Renge Kyo, Gosho, Nichiren, Martin Bradley, Gohonzon","The Buddha Writings of Nichiren Daishonin translated by Martin Bradley, a selection of letters written by Nichiren including a Glossary","Concerning the Ten Such Qualities Jû.nyoze ji Goshô Shimpen, p.104-106 The second year of Shôka [1258] at 37 years of age With the regard to our persons being the originally enlightened Tathâgata, whose three bodies [of the dharma, reward and corresponding bodies] are not separate from the one, it is expounded in the present sutra where it says, ‘Such an appearance, such a nature, such a substance, such a strength, such an action, such a cause, such karmic relationships, such a fruition, such a requital and such a final superlative which is equally present from the beginning to the end of these nine qualities. \' To begin with, ‘such an appearance \' refers to how the colors and shape of our bodies look. This is said to be the corresponding body of the Tathâgata as well as his freedom and release from transmigration, karma and illusion and is also the axiom of phenomena. Next we have ‘such a nature \', this refers to the inner quality of mind. It is the reward body of the Tathâgata, which is his wisdom and discernment and is said to be the axiom of relativity. Thirdly we have ‘such a substance \', which is the fundamental reality of what we are. This is the dharma body of the Tathâgata, the middle way of reality and the fundamental nature of the dharma, which is said to be silence and extinction. Therefore, these three such qualities are the triple body of the Tathâgata. Since these three such qualities are the triple body of the Tathâgata, you must have thought that they were distantly set apart from the rest of us instead of something that concerns our very own persons. Those that know this to be such, are said to be those who are enlightened by the Dharma Flower Sutra. These three such qualities are the basis out of which the other seven such qualities emerge bringing the total up to ten such qualities. These ten such qualities combined with a hundred realms of dharmas become a thousand such qualities and then combining again with the three existential spaces, they become the three thousand existential spaces. Thus by being such a multifarious gateway to the dharma, it could be thought of as the receptacle of the eighty-four thousand particles that make up the human body. All this is but the single dharma of the triple axiom of phenomena, relativity and the middle way. Outside of this triple axiom there are no gateways to the dharma. This is the reason why we refer to the ten realms of dharmas as the axiom of phenomena, the thousand such qualities as the axiom of relativity and the three thousand existential spaces as the middle way of reality. On account of the triple axiom of phenomena, relativity and middle way, the hundred realms of dharmas, the thousand such qualities and the three thousand existential realms become a multifarious gateway to the dharma. Consequently the triple axiom of the three such qualities, at the beginning, and the seven such qualities that come afterwards, are but one triple axiom. Also from the beginning to the end they are the intrinsicality that runs through the whole of our selves. Then, there is this one item that is imponderable and inexplicable, it is regarded as being the ultimate superlative that runs equally from the beginning to the end of these nine such qualities. This is the Hon matsu kukyô tô that we recite. With the first three such qualities, being the beginning, and the seven last such qualities, being the end, together they make up the ten such qualities that are the threefold axiom of phenomena, relativity and the middle way of the reality within our selves. Since we are saying that this threefold axiom is the triple body of the Tathâgata, then apart from the good and evil that sticks to our minds and bodies, there is not even the trace of a dharma to deny that our persons are not, in the long run, the inseparability of the three bodies from the one of the originally enlightened Tathâgata. Thinking about this in another way, you could say that this is what sentient beings, people who are bewildered and common mortals are. When we come to understand that this refers to our own persons then you can say it is the Tathâgata, the enlightenment, the holy man or a person who knows. If we look upon it with clear understanding we can say that our persons, in this present life, are finally none other than the manifestation of the originally enlightened Tathâgata, which means becoming a Buddha is not separate from our persons just as we are. For instance, because the fields are planted in spring and summer, we are able to collect the harvest in autumn and store it in winter. Likewise the mind can be worked on in the same way. The time between spring and autumn seems to be drawn out and we still have to wait most of the year. Similarly it must seem that it takes an awfully long time before we attain a stage where we can open our inherent Buddha nature and reveal our enlightenment, but even so, within one lifetime it can be shown that our persons are indeed the three bodies that are not separate from the one of the Buddha. Albeit, among the people who enter into the path, irrespective as to whether they have superior, middling or lesser capabilities, all of them equally have the possibility to reveal their inherent Buddha nature in a single lifetime. For people with greater propensities, or those hearing this teaching, can decidedly unveil their enlightenment to their inherent Buddha nature. Those whose capacities are average may take a day, a month or even a year before it emerges. But those of lesser capacities do not need more time, however thoroughly dead-locked they may become. This deadlock is only limited to a lifetime, so that when they come to the point of dying, it is as though they are startled into wakefulness from all the dreams they have had. It is only at that particular moment that their wild ideas, that came from the cycle of living and dying, their strangest thoughts and the reason for their resentments disappear without a trace. Through being startled, returning to the original enlightenment, they experience the dharma realm and the uttermost joy of everything being silence and illumination. Then they may think of their normal lives as being something rather squalid now that their persons can be the three bodies that are inseparable from the one of the Tathâgata of the original enlightenment. Just as there are three sorts of rice plants that ripen in autumn, those that are harvested early, those that are reaped a bit later and those that are gathered last of all, they are all collected within the one year. In the same way even though there is difference between those of superior, average and lesser propensities among humankind, they can all figure out within a single lifetime, that they are in fact without any duality, the oneness of the fundamental substance of the Buddha Tathâgata. With regard to the exquisiteness of the fundamental substance of Myôhô renge kyô , the Sutra on the Lotus Flower of the Utterness of the Dharma, you may ask what is its composition. It is the part of us that is the eight-petalled white lotus flower of the self-existing original mind. This means that the nature of our fundamental substance is Myôhô renge kyô . Even if there was no name for this sutra, yet at the same time we had the knowledge of the fundamental substance of our persons, it would in due course turn out to be Myôhô renge kyô , which is the time and location of the simultaneousness of the cause and effect of the Utterness of the Dharma. Due to the Buddha \'s words, the Dharma Flower Sutra names and reveals what the fundamental substance of our persons really is, so that in fact at last we are able to become the three bodies, that are not separate from the one of the originally enlightened Tathâgata. When we have deeply realized this, all the habitual worries we have had since the primordial infinity, as well as all our resentments and flights of the imagination, will become like the kinder reminiscences of those dreams gone by that have dissipated without a trace. If you believe this and recite myôhô renge kyô just once, becoming aware of what the Dharma Flower Sutra entails, it will be as though you were to read through the whole of this sutra with reverence just as the Buddha expounded it. So if you were to recite Myôhô renge kyô ten, a hundred or a thousand times, it will be as though you had read and recited the whole sutra the same amount of times in the same way as the dharma teaches. Therefore you should hold faith in the person who practices in the same way as the Buddha taught. Nam myôhô renge kyô . Nichiren [formal signature] Martin Bradley, The Buddha Writings of Nichiren Daishonin, ISBN: 2-913122-19-1, 2005, Chapter 9, p. 235 Table of Contents",11);arrFiles[10]=new Array(12,"chapter4.htm","2006-02-22","The Buddha Writings of Nichiren Daishonin - Chapter 4","Buddha, Buddhism, Dharma, Myoho Renge Kyo, Gosho, Nichiren, Martin Bradley, Gohonzon","The Buddha Writings of Nichiren Daishonin translated by Martin Bradley, a selection of letters written by Nichiren including a Glossary","A Collation of the Layers of the Various Teachings of All the Buddhas of the Past, Present and Future as to Which Specific Doctrines are to be Discarded or Established Sô Kan Mon Shô Goshô Shimpen, p.1408-1426 The tenth month of the second year of Kô.an [1279] at 58 years of age That lifetime of holy instruction, which on the whole is fifty years of explaining and teaching, can also be referred to as all the sutras. The sutras are divided into two categories, the first is for the conversion of others and the second is the Buddha’s own conduct. When it comes to the teachings for the conversion of others, this would include all the sutric teachings of the forty-two years that came before the Dharma Flower Sutra. These are said to be the provisional teachings, and are also designated as being expedient means. These are the three of the four teachings, that come before the Dharma Flower, those of the Three Receptacles, the Interrelated Teachings and the Particular Teaching. In terms of the five periods, the Flower Garland [ Kegon ], the teachings of the individual vehicle [ Agon ], the Equally Broad [ Hôdô ] and the Wisdom Period [ Hannya ] make up the four periods of sutric teaching that came prior to the Dharma Flower. Again from the point of view of the ten realms of dharmas the provisional teachings apply to the first nine dharma realms only. If we look upon it as the difference between dreaming and being wide awake, the provisional teachings are like the good and evil in a dream. Dreams are said to be transient whereas alertness corresponds to reality. Therefore because a dream is supposedly without a fundamental substantial nature we think of it as being provisional. An alertness that abides eternally is the unwavering fundamental substance of mind. For this reason we call it reality. This is in contrast to all the sutric teachings which Shakyamuni expounded over a period of forty-two years which really are no more than good and evil events taking place in the dream of living and dying, thus, these are called the provisional teachings. These sutric teachings I presume were the required expedient means for rudely shattering the illusory dreams of sentient beings so that they could be enticed to the enlightenment of the Dharma Flower Sutra. Again this is why they are called the provisional teachings. This would imply that one must know the readings of the ideograms properly, because the ideogram for ‘provisional’ should be read and understood as meaning ‘for the time being’. A dream would be a basic example of something that is provisional. Once again the ideogram for ‘real’ has the undertone of ‘in fact’ or ‘the truth in the sense of the fruition of a sequence of events and circumstances’. ‘A matter of fact’ is an example of being consciously aware. Because the dream of living and dying is a temporary state of affairs without a fundamental substance it is then an example of something that is provisional. This we refer to as a delusion or a wild idea. The awakening to a fundamental enlightenment is real, it is a mind that is separated from coming into being or becoming extinct, this is an example of true reality. This is what is called the real aspect. According to these premises you must know that these two ideograms for ‘provisional’ and ‘real’ accurately point to the difference in a lifetime of holy teaching between the provisional teachings for the conversion of others and the real teaching that is the Buddha’s own conduct. Because within the bounds of the four teachings during Shakyamuni’s lifetime it is the first three of these teachings, (i) those of the three receptacles, (ii) the interrelated teachings, and (iii) the particular teaching. Out of the five periods, the first four that came before the Dharma Flower (which are the Flower Garland, the teachings of the individual vehicle, the interconnecting and the wisdom periods), as well as the first nine of the realms of dharmas (which culminated in that of the bodhisattva) are all expounded in the same way as though they were the good and evil happenings in the midst of a dream. Hence they are called the provisional teachings. This particular aspect of the Buddha teaching is expounded in the Sutra on the Incalculable Significance where it says, ‘For forty years or so I have not yet revealed the true reality.’ So that all the sutras that have not yet revealed the true reality are the provisional teachings. In the Explanatory Notes on the Recondite Significance of the Dharma Flower it says, ‘Even though there is no particular self nature, but without a doubt due to the availability of illusion, illusory propensities are moved by the illusory Buddha to an illusory response to take an illusory direction, those who do respond and those who are converted are neither those of the provisional nor the real teachings. All these teachings that are in a hallucinatory dream are those of the expedient means.’ The explanation for this is, ‘There is no particular self nature.’ When we become awakened to the idea that the dream we saw is the essence of mind and that there is only one essence of mind, then broadly speaking there is no fundamental difference between the illusory nature of one thing or another. On being awakened to the unreality of the events in the dream, the dual nature of events becomes the single mind of dharmas. What we thought we saw is said to be the working of our own mind. In the Universal Desistance from Troublesome Worries in order to See Clearly [ Maka Shikan ], it says, ‘In those first three teachings that came before the Dharma Flower, even the four all embracing vows of the Buddhas and bodhisattvas, both he who is able to fulfill them and those that are held to them are now extinguished.’ What the four all embracing vows of the Buddhas and bodhisattvas entail is, (i) to vow to ferry unaccountably boundless sentient beings over the sea of living and dying to the shores of Nirvana, (ii) to vow to cut away unaccountably boundless troublesome worries, (iii) to vow to try and know the inexhaustible number of gateways to the dharma, (iv) to vow to substantiate the unsurpassed Enlightenment of the Buddha. He who is able to fulfill these vows is the Tathâgata and those who are held to them are sentient beings. In this way we have an explanation to show that the Buddha who can fulfill, the sentient beings who are held to the four all embracing vows of the Buddhas and bodhisattvas, as well as the first three teachings that came before the Dharma Flower are inevitably immersed in a dream. This being the case then all the sutras that were expounded and taught during the forty-two years prior to the Dharma Flower are the expedient means of the provisional doctrines that have not yet revealed the true reality. Because they are only an expedient means to entice people to receive and rely on the Dharma Flower, they cannot be the actual truth. After this the Buddha himself completed forty-two years of teaching and finding it now suitable to expound the Dharma Flower Sutra, it was then time for the introductory part of the opening Sutra on the Incalculable Significance. By being the special teaching that deals with the Buddha’s own profound collation of his teachings, there was no need to bother with human modes of speech since there was no need to give rise to discriminating thoughts. The Explanatory Notes on the Recondite Significance of the Dharma Flower alludes to this by saying, ‘The nine realms of dharmas refer to the provisional, the dharma realm of the Buddha refers to what is real.’ The Buddha preached and expounded for forty-two years the provisional teaching which involves the nine realms of dharmas, the real teaching of the dharma realm of the Buddha are the eight years of his exposition of the Dharma Flower Sutra. This is why the Dharma Flower Sutra is called the Buddha vehicle. On account of the principle that the living and dying of the nine realms of dharmas is a self delusion it is called the teaching that is based on what is provisional but due to the principle that the enlightenment to the Buddha realm is eternally abiding, it is called the teaching of what is real. As a result of fifty years of teaching and expounding during a whole life of holy teaching which is made up of forty-two years of converting others through the provisional doctrine and the eight years based on his own realization, so that there would be no indistinctness at all. Nevertheless if I were to think that by following the practices of the three receptacles teachings for three asogi hundred universal kalpas I would end up by becoming a Buddha, my person would come out of the fire and my person of ashes would enter Nirvana, but by having been turned into ashes I would therefore be lost forever. If I were to follow the practices of the interrelated teachings for seven asogi hundred universal kalpas to the full measure, with the thought of becoming a Buddha, in the same way as the previous instance my person reduced to ashes would enter Nirvana and disappear without even the trace of a shadow. Now if I were with the intention of becoming Enlightened and do the practices of the particular teaching until I had reached the end of twenty-two universal asogi and hundreds of ten thousands of kalpas, I would then become a Buddha of the provisional teachings in the midst of a dream of living and dying. But when it comes to the time of the original enlightenment of the Dharma Flower Sutra, the Buddha of the particular teaching by having attained to the fruition of a dream, is no longer the real Buddha at all. Since we are able to say that the doctrine of the way of the particular teaching is not that of the real Buddha. The proof of having attained to the way of the particular teaching means to have arrived at the beginning of the ten stages in the fifty-two grades of the development of a bodhisattva into a Buddha. That means having broken through one tenth of his unenlightenment and to have come to realize one tenth of the principle of the middle way. What we see from the beginning is the knowledge that the particular teaching is a doctrine of a practice that runs through separated and disjointed ages. On moving into the all-inclusive teaching this person ends up by having a way of being that is all-inclusive and is no longer held back by the particular teaching. People become different due to their having greater, medium or lesser propensities, but even those who are at the first, second or third stages of firm ground in the development of a bodhisattva into a Buddha or even those who have arrived at the overall enlightenment can also become people of the all-inclusive teaching, because apparently the Buddha of the particular teaching does not exist. This is why we talk about the existence of a teaching, which has not produced a person who is enlightened. This is referred to in the Essays on Safeguarding and Protecting the Frontiers of the State as: ‘The provisional fruition in the dream of the reward body of a Buddha who came to exist through karmic causes and affinities’ refers to [the Buddha of the three periods of teachings and practices that came before the Dharma Flower]; ‘The triple body independent of all karma is the real Buddha prior to his own enlightenment to it’ refers to [the all-inclusive teaching of the Buddha of the contemplation of the mind who came afterwards]. Also in the same text we have, ‘The triple body of the provisional teachings had not yet been able to avoid its own transiency.’ This refers to [the Buddha of the three periods of teachings that came before the Dharma Flower]. ‘The triple body of the real teachings is endowed with the fundamental substance and its workings.’ This refers to [the all-inclusive teaching of the Buddha of the contemplation of the mind who came afterwards]. You should very thoroughly get to know these explanations. If you are thinking of becoming a Buddha through the austere and ascetic observances and practices of the provisional teachings, you will then become a provisional Buddha in the midst of a dream and when the time comes to be awakened to the original enlightenment and understanding, you will no longer be a real Buddha. Since there is no one who has become a Buddha as though it were the ultimate fruition of a long process, consequently there is a doctrine but there is no person to found it on. Therefore how could the teaching of such a dharma be real? If we are to take the provisional teachings as they are and try to practice and observe them, then they become little more than a muddied approach to the teaching that is whole. Let us no longer discuss it and just put aside the testimonies of the three teachings, that came before the Dharma Flower Sutra, as one cannot become a Buddha through them. We should set about opening up the understanding of the sentient beings of the final age of the dharma of Shakyamuni as well as their power to discern things and also their underlying principle. Sentient beings of the nine realms of dharmas whose instant of mind has fallen into the sleep of unenlightenment, and by being drowned in the dream of the cycles of living and dying, have forgotten their enlightenment to the original enlightenment and understanding, they by hook or by crook attach themselves to the dream and slip into one benightedness after another. This is why the Tathâgata enters into our dreams of living and dying just like a sentient being with absurd ideas such as we, then by making use of the language of the dream in order to entice the deluded sentient beings to gradually listen to discourses that can differentiate between the dream’s good and evil contents. Since the good and evil contents in the dream are in uncountable layers and boundlessly variegated, the Buddha with a view to the good dharmas first established dharma teachings for the three vehicles of (i) the hearers of the voice, (ii) those who are partially enlightened due to karmic circumstances, (iii) the bodhisattvas. This is what is called ‘the three times three that make nine categories of good dharmas’. The higher good dharma applies to bodhisattvas, the medium good applies to those who are partially enlightened due to karmic circumstances and the lesser good refers to the hearers of the voice of the Buddha. Within each of these three categories there are also higher, medium and less good dharmas, which make a total of nine. After the Buddha had finished expounding the teachings of the three times three that make nine categories of good dharmas, he then established the highest summit of these nine teachings referring to them as the fundamental root of good. Nevertheless, the whole of these teachings throughout consists of the rights and wrongs of good and evil in the midst of the dream of living and dying in the nine realms of dharmas. Nowadays they are generally considered as being distorted views outside the path. [This is implied in A Search into the Essentials as an Aid to the Practice of the Universal Desistance from Troublesome Worries in order to See Clearly ]. However, since the Buddha’s thinking behind that highest summit of the teaching is true to reality, its principle was underlined by the original enlightenment. When this root of good was justified to his hearers, it was on account of the impact of their being awakened out of the good and evil of the dream they were informed for the first time of the intrinsicality of the real aspect of the enlightenment of the original mind. It was on this occasion that the Buddha explained this concept by saying that between dreaming and being awake there is illusion and reality but there is only the oneness of the dharmas and mind. Our dreams are due to the circumstances we encounter in our sleep and when sleep ends our minds become alert. The Buddha by having to make people come to the understanding of the oneness of mind and dharmas, he had to create an underlying foundation through the expedient means. [This is the principle of the middle way of the particular teachings]. But nobody became a Buddha because there was no revelation of the ten realms of dharmas being mutually endowed with the same ten realms or that the apparent identities of being and things cannot be separate from the all-inclusive unobstructed accommodation of phenomenon [ke ], relativity [ kû ] and the middle way [ chû ]. From the four direct, gradual, esoteric and variable methods of teaching whose content of the fundamental truth was accommodated to the propensities of the disciples and from the teachings of the three receptacles to those of the particular teaching which make up the eight classifications of Shakyamuni’s teachings, were taught over a period of forty-two years, all of them from beginning to end were an expedient means as well as simply being the good things and the bad things in the middle of a dream. However the Buddha for the time being, used these doctrines as provident expediencies in order to induce sentient beings to enter upon the path. Throughout all of these provisional doctrines which in parts are the genuine truth, but neither the provisional nor the real teachings are destitute of the dharma. The teaching of the three receptacles, the interconnecting teachings, the particular teaching and those of the all-inclusive teachings, each one of them without any differentiation whatsoever are all gateways to the dharma. The wording used throughout is exactly the same and there is not the slightest difference in the ideograms that are used. So according to this, when people become confused over the wording and cannot discriminate between the provisional and the real teachings, then the dharma of the Buddha will become extinct. The teachings that are the expedient means belong to this impure and imperfect world of ours, as a rule they do not exist in places that are immaculate. It says in the Dharma Flower Sutra, ‘In all the Buddha lands of the ten directions there is only the dharma of the one vehicle, there are neither two nor are there three; apart from those expedient means that were expounded by the Buddha himself. Because you know that by taking the teachings of the expedient means that do not exist in the Buddha lands of the ten directions, they can be used as a means to help people to pass over to be reborn in the immaculate terrain of the Buddha Amida! Would it not be possible that people would take a dislike to the one vehicle and turn them away from the principle that would make them into Buddhas? The Lord of the teaching, the Tathâgata Shakyamuni, after collating the layers of profundities of all the sutras that he had expounded during a lifetime, said that his manner of expounding the Dharma was carried out in the same way as all the Buddhas of the past, present and future who also collated the layers of profundities and set them in order with a oneness of language and mind, Shakyamuni did the same, by expounding the teaching without a single discrepancy in words whatsoever.’ It says in the Second Chapter on Expedient Means, ‘In the same manner as All the Buddhas of the past present and future, I now in like fashion expound the dharma that makes no distinction between one thing or being and another.’ The dharma that does not discriminate is the Utterness of the Dharma of the one vehicle. It neither picks out good nor bad, nor the plants, trees, forests nor groves, not even the mountains, rivers nor the great earth nor even the tiny particles of dust. Each and all of them are endowed with the mutual possession of the ten realms of dharmas. The one vehicle of the Sutra on the Lotus Flower of the Utterness of the Dharma is my mind which takes in all the surrounding immaculate terrains of the ten directions without leaving anything out whatsoever. The majestically virtuous merits of the reward of the subjectivity and their dependent environments of immaculate terrains of the ten directions, which are never absent for an instant from my mind, are the three bodies not separate from the one of the originally enlightened Tathâgata. Beyond this there are no dharmas. This one dharma alone is in possession of the immaculate terrains, other teachings do not possess them. This is why this dharma is called the one that is devoid of discrimination. By not taking to the practice of the one vehicle of the Utterness of the Dharma, all the immaculate terrains cease to exist. By resorting to the teachings of the expedient means with the idea of becoming a Buddha is bewilderment in the midst of a delusion. After becoming a Buddha, were I to return to stand upon this unclean world of ours so as to induce the sentient beings who inhabit it to enter into the realm of the dharma of the Buddha, I would gradually entice them by using expedient means to direct them, these teachings are for the conversion of others. Hence they are referred to as the provisional doctrine or the expedient means. As the gateways to the dharma that are for the edification of others now stand, are on the whole known to have omissions in one way or another. Next, we come to the Dharma that is the Buddha’s own practice, these are the eight years during which he expounded the Dharma Flower Sutra. This is the sutra that deals with the enlightenment to the original mind. Because sentient beings can only habitually think in terms of their minds and their dependent terrains as being in the midst of a dream. The Buddha makes use of the words and language of the dream in order to teach them about the original mind. Nevertheless, even though the words may be those of the language of the dream, the intention is to bring about an awareness of the original mind. This is what is inferred in the text and the explanations of the Dharma Flower Sutra. If this is not understood clearly you most certainly have a muddled vision of the sutric text and its explanations. But since these gateways to the dharma for the conversion of others from within the dream are also furnished with the enlightenment to the original mind, they then become gateways to the dharma in the sense of making use of this underlying truth. By accepting that the teachings from within the dream are underlined by an enlightened mind, then the forty-two years of gateways to the dharma that were an expedient means for the instruction of those people within the dream, were also governed by the enlightened mind of the Sutra on the Lotus Flower of the Utterness of the Dharma, otherwise the dharma would be non existent. This is what is referred to as clearing away the provisional teachings so as to arrive at the Dharma Flower Sutra. In the same way as all the running streams flow into the great sea. In as much as the mind and the dharma of the Buddha is utterness as well as the mind and the dharmas of sentient beings is also utterness and that both these two utternesses are what make our minds work, so that outside of mind dharmas do not exist at all. One’s own mind, the self existing fundamental pure mind and the fundamental make up of mind are the three properties of the triple body of the Tathâgata of the original enlightenment in our own bodies. This is expounded in the sutra when it says, ‘Such an appearance [the corresponding body of the Tathâgata], such a nature [the reward body of the Tathâgata], such a reality [the dharma body of the Tathâgata]...’ This phrase is referred to as the three such qualities. These three such qualities in the sense that they imply the Tathâgata of the original enlightenment which means that the ten directions of the dharma realm become the person and his reality, also the ten directions of the dharma realm become the self existing fundamental pure mind and the ten directions of the realms of dharmas become the personal fine features of the Tathâgata as well. It is on this account that what my role really amounts to is the person and the reality of the triple body of the Tathâgata of the original enlightenment. When it is expounded that the One Buddha whose virtuous function is surrounded on all sides by the realms of dharmas, then all those dharmas are all the dharma of the Buddha. So that connected to his throne are all the monks, nuns, male and female devotees, devas, dragons, yasha, kendatsuba, ashura, kinnara and magoraka, animals and even people outside the Buddha teaching without overlooking a single being. All of them everywhere are scattered and hindered by wild fantasies, hateful resentments and prejudiced thinking, but by going back to the wakefulness of the original enlightenment they can all attain the path of the Buddha. The Buddha is like a human who is awake and a sentient being is like being a person in a dream. Therefore when one wakes up from the aimlessness of the reverie about living and dying and turns towards the wakefulness of the original enlightenment; this is what is called opening up our inherent Buddha not being separate from our persons just as they are, or the impartiality of the all embracing wisdom, or that it is the dharma that does not differentiate or even we can say that everything attains to the path of the Buddha. Nevertheless, there is only one gateway to the dharma. Even though the Buddha lands of the ten directions which mean that each and every individual being and item with their respective one instant of thought containing three thousand existential spaces; all may be divergently separated from each other, it is the dharma of the one vehicle that pervades them all. By the fact that there are no expedient means then there can be no discrimination between one being or thing and another. Even though the sentient beings of the ten realms of the dharmas are in various ways different from each other, since their real aspect has only one fundamental principle there cannot be any differentiation between them. In spite of the hundred realms of dharmas, the thousand such qualities and the three existential spaces which are all distinct from each other, but because each of the ten realms of the dharmas are mutually endowed with the same ten realms, there cannot be any discrimination between them. Be that as it may dreams, wakefulness, absurdity and reality are separate concepts and therefore different, but because they are all dharmas of the oneness of mind they cannot be picked out separately. Even though the past, present and future are seen as three, but because of the fundamental basis of the ever present now of the mind they cannot be set apart from each other. The language in all the provisional sutras is worded with allusions to what is familiar to us in the dream, such as fans and trees. But the words that reveal the awakened mind of the Dharma Flower Sutra are more likely to refer to the moon and the wind. Because in terms of the awakened the mind of the original enlightenment, the light of the disk of the full moon shines through the darkness of our unenlightenment and the wind of the profound understanding of the wisdom of the real aspect blows away the dust of our wild delusions. The reason for this is that by means of the wording of the dream such as holding up a fan so as to cover the layers of mountains that obscure the full moon which is used as a metaphor for enlightenment, or a tree that is blown by the winds of mind, people can be made aware of the words ‘moon’ and ‘wind’ that stem from a mind that is awakened. In this way their lingering memories of the dream are dispersed and they can be turned back towards the wakefulness of the original mind. This is why we have in the Universal Desistance from Troublesome Worries in order to See Clearly , ‘A simile can be made by raising a fan to show how the moon is hidden by layers of mountains and we can teach people that trees are swayed by the wind because of the inexhaustibility of the universal void.’ In the Broad Elucidation to Support the Practice of the Universal Desistance from Troublesome Worries in order to See Clearly it says, ‘the real eternal essence of the moon is hidden by mountains of troublesome worries, because these troublesome worries are not merely one so that they are referred to as being in layers. When the transforming breeze of the teaching of the perfect sound comes to a standstill it returns to its own silence. The intrinsic nature of silence is without hindrance and is compatible to the universal void. The four important principles on which the practitioner relies are, (i) his practicing according to the Dharma and not according to the person who expounds it, (ii) to practice according to its intended significance and not just the words that are used, (iii) to practice according to his inner wisdom and not according to his acquired knowledge, and (iv) to practice according to the real aspect of the middle way as it is expounded in the Sutra on the Inexhaustible Significance, these four are all like the fan and the tree until the practitioner is able to understand the moon and the wind.’ The doubled layers of overloading troublesome worries are like mountains whose eighty-four thousand particles of dust which pollute both body and mind as well as obscuring the moonlike disk of the original enlightenment of the self existing fundamental pure mind. By teaching sutras and making discourses that use words and concepts like the fan and the tree, they become the holy doctrines that make people perceive and become aware of the original enlightenment as being something like the moon and the wind. Simply because the texts and the words are metaphors like the fan and the tree. This explanation I have just given you is one that is a superficial gloss and does not entail the whole meaning. The Utterness of the Dharma, which is, like the moon. Its perfect circle is like the self existing pure mind and that the wind is like the discernment of our own minds that teaches us to know the wisdom that is called the Sutra on the Lotus Flower of the Utterness of the Dharma. It is on this account that the Explanatory Notes on the Significance of the Dharma Flower says, ‘In the search for the innermost of what sounds and materiality really are, we arrived at the ultimate universal basis of their being, which is devoid of any characteristics.’ This innermost concept is like the fan and the tree in the sutras and discourses that were discussed from within the dream. The ultimate universal basis being without any trace of characteristics is like the moon and the wind, which is the silence and illumination of the awakening of our persons to the self-existing fundamental pure mind. This reward of ultimate bliss for the individual sentient beings of the ten directions of the realms of dharmas, combined with the objective reward for the abodes and terrains of the realms of dharmas of the ten directions, becomes the one fundamental substance of the three bodies which are not separate from the one. The four terrains of, (i) where common mortals and the holy live together, (ii) the terrain of expedient means, (iii) the terrain of the real reward, and (iv) the terrain of eternal silence and illumination are not separate from each other nor are they separate places. They are the dharma realms of the one Buddha. When the ten realms of dharmas become a single entity which is the dharma body, when the ten realms become mind they are the reward body as the substantiation of the Buddha wisdom and when the ten realms take on a form they become the corresponding body. There is no Buddha outside the ten realms of dharmas. Apart from the Buddha there are no ten realms of dharmas other than the non-duality of subjectivity and its dependent environment or the non-duality of the body and its dependent terrain. By becoming the person and the substance of the one Buddha is said to be the terrain of silence and illumination. Because of this it is referred to as the ultimate intrinsicality which is devoid of characteristics. By being separate from any indication of the transiency of either coming into existence or ceasing to be, it is therefore devoid of characteristics. The nature of the dharma is the final ground of the unfathomable abyss of recondite meaning. Hence the expression of it being the ultimate intrinsicality. This culmination of the bliss of silence and illumination of the ultimate intrinsicality is devoid of characteristics and is the immaculately pure essence of mind which is outside the stream of transmigratory suffering. This is also the property of all sentient beings. By giving this a name it is the calyx which is the very heart of the Lotus Flower of the Utterness of the Dharma. As a result, by stating that there is no single dharma that stands apart from those of mind. This is called the thorough perception and understanding that all dharmas are the Buddha dharma. The essential element of the duality of life and death is that they are inherently the dream of living and dying which is no more than a fantasy or a wild idea. But due to an awareness of the original enlightenment we can see ourselves as the self existing fundamental pure mind which can neither have a beginning by coming into existence nor can it come to an end by dying. Then, is this not already being separated from the cycles of lives and deaths? Not to be incinerated by the conflagration at the end of a kalpa. Not to be waterlogged and decompose in the waters of disaster. Not to be cut through by a sword or be shot by a bow and arrow. Or even enter a mustard seed without making it expand. The dharma mind does not shrink. Even when it fills the spaceless void, the emptiness without space does not become wider, nor does the dharma of the mind become less. The opposite of good is said to be evil and the opposite of evil is said to be good. This separation from either good or evil is described as being beyond description. Outside this indescribability of good and evil there can be no existence of mind. Because it is here where all the unreasonably absurd verbosity of mental activity concerning good and evil, purity and defilement, the common mortal and the holy man, both heaven and earth as well as what is great and small or the four directions of east, west, south and north including both the above and below cease to exist. Even by taking into account and discerning what is mind in terms of words and language, discrimination outside the mind does not exist. Even if there are words that do not discriminate then they are said to be the expression of a voice that echoes thoughts that are in the mind. By being a common mortal my mind is bewildered through my lack of understanding and I am not enlightened. The name of what the Buddha reveals, what he is enlightened to, is called the reaches of the mind of the Buddha. The reaches of the mind of the Buddha penetrate into every single dharma without any hindrance. Yet these reaches of the mind that are free from resistance are also in the possession of the minds of each and every sentient being. Because even foxes and racoons to some extent reveal their ability to see into things, every mind is to some degree enlightened. So that a single dharma from the mind can be extended until it arrives at its existential space of abode and terrain. This is the content of what was taught during a lifetime of holy teaching and is talked of as the eighty-four thousand repositories of the dharma for dealing with the eighty-four thousand sorts of troublesome worries of humankind [In ancient India the number of particles in the human body was said to be 84,000]. These are gateways to the dharma that exist everywhere throughout the human body. In that case then, these eighty-four thousand repositories of the dharma are recorded chronicles of my person as an individual. My mind is pregnant with and holds to with care these eighty-four thousand repositories of the dharma. So that due to the mind that is within my person, it would be a mental disorientation to even think of seeking the Buddha, the dharma or the immaculate terrain outside of myself. According to the karmic circumstances this mind encounters, it comes up with and creates good or evil dharmas. In the Flower Garland Sutra it says, ‘The mind is like a skilful master of painting who depicts the different sorts of five aggregates which obscure our original enlightenment such as, (i) our bodily forms and (ii) the sensations they receive which make them (iii) conceive a world around them that gives them (iv) the volition to act which in turn brings about (v) distorted ways of seeing things. There is not a single dharma throughout all the existential spaces that is not brought about by mind. Even the nature of the Buddha is just the same as mind and the nature of sentient beings is just the same as the Buddha. The three realms where sentient beings have, (i) organs of sense as well as desires and needs, (ii) where there is real physical contact and (iii) a realm where there is only mental activity, are only the oneness of mind. There are no separate dharmas outside of mind and out of these three realms; there are no discrepancies between mind, the Buddha and sentient beings.’ In the Sutra on the Incalculable Significance it states, ‘The incalculable significance is born out of the single dharma which is devoid of characteristics and therefore does not characterize.’ This single dharma which is devoid of characteristics and which does not characterize is the one instant of mind of all sentient beings. The Textual Explanation of the Dharma Flower makes this clearer by saying, ‘Because the transiency of coming into being and ceasing to exist has no distinctive mark it is said to be devoid of characteristics. Since it is separate from the two nirvanas of those people of the two vehicles who have a remainder of karma to fulfill and those whose remains of karma are completely ended, it is ascribed as being devoid of characteristics.’ Mind by being imponderably indescribable becomes the pivotal implication of the sutras and discourses and our enlightenment to and our understanding of this oneness of mind is called the Tathâgata. After we have become aware of this as well as understanding it, the ten realms of dharmas become our persons, our minds and the way we look. The Originally Enlightened Tathâgata becomes our persons and our minds, but when we are unable to comprehend this it is called unenlightenment. The word unenlightenment is to be read in the sense of the absence of an illuminating quality or that we do not experience mind just as it is as being light. When we become enlightened we then understand mind as being the nature of the dharma. Thus we have both unenlightenment and the nature of the dharma as separate names for the oneness of mind and even though these concepts are different there is only the single oneness of mind. Therefore it is not our unenlightenment that we have to cut off, otherwise by cutting off the lack of clarity of the mind in the dream we could lose the mind of the enlightenment. Generally speaking the intended meaning of the all-inclusive teaching is that there is no need to cut off the tiniest hair of unenlightenment, since it is said that all dharmas are those of the dharma of the Buddha. In the Dharma Flower Sutra it says, ‘such an appearance’ [The thirty-two marks and eight signs of the physical bodies of all sentient beings are the corresponding body of the Originally Enlightened Tathâgata], ‘such a nature’ [The self existing fundamental pure mind of all sentient beings is the reward body of the Originally Enlightened Tathâgata], ‘such a fundamental substance’ [The person and the reality of all sentient beings is the dharma body of the Originally Enlightened Tathâgata]. After these three such qualities come seven more such qualities which all together add up to ten. These ten such qualities become the ten realms of dharmas. These ten realms of dharmas become the eighty-four thousand gateways to the dharma that emerge from the mind of one person alone. [In the teaching of Shakyamuni the human body is made up of eighty-four thousand basic elements and the reward or wisdom body of a Buddha has the same number of distinguishing marks and signs. There are also eighty-four thousand Buddha teachings as a cure for the eighty-four thousand mortal sufferings]. In this way we can take one person as an example of the sameness of all sentient beings. All the Buddhas of the past, present and future, after collating the layers of profundities of their teachings ratified the texts by putting their seal of infallible judgment upon them. The judgment of the Buddha is the seal that is the sign of the real aspect ( myôhô renge kyô ). To put one’s seal upon something is another way of saying ‘to decide’. All those sutras that do not have the seal of their being the real aspect are those texts that were not ratified and are completely devoid of the real Buddha. By there being no real Buddha they become texts from out of the midst of the dream. Therefore, there cannot be an immaculate terrain. Even though there are ten of the ten realms of dharmas there is only one sequence of the ten such qualities. In the same way as there are uncountable reflections of the moon on water but only one in the open sky. Because the ten such qualities of the nine realms of dharmas are the ten such qualities from out of the midst of the dream they are like the reflection of the moon in water. But because the ten such qualities of the realm of the Buddha dharma are those of being enlightened to the original enlightenment they are like the moon in the open sky. The reason being that when the one sequence of the ten such qualities was revealed, the nine realms of dharmas were still like the moon reflected in the water. Yet without leaving a single item out. Everything came to light simultaneously as a single wholeness of the fundamental substance and its bodily function of the one embodiment of the Buddha. Each of the ten realms of dharmas by being mutually endowed with the same ten realms, so that the sentient beings of these ten realms are all equal, regardless as to whether they belong to the original moon in the open sky and are those that are its reflection in the water, each and every individual is fully furnished with the mutual possession of the ten realms of dharmas without any deficiency whatsoever. Therefore, in the ten such qualities there is an ultimate superlative that equally runs from the original to the final of the other ten such qualities without discrimination. The ‘original’ are the ten such qualities of ordinary sentient beings, the ‘final’ are the ten such qualities of All the Buddhas. Since All the Buddhas emerge from the one instant of thought of the minds of sentient beings, sentient beings are the origin, whereas All the Buddhas are the finality. Just as it says in the Sutra, ‘All three of these realms, (i) where sentient beings have organs of sense as well as desires and needs, (ii) where there is real physical contact and (iii) a realm where there is only mental activity, are where I happen to be and all the sentient beings everywhere within them are my children.’ The Buddha Shakyamuni’s attainment to the path was in order to be able to convert others so that while he was proclaiming his attainment to the path, in the dimension of time and space of the dream of living and dying, he was also able to expound his awakening to the original enlightenment. This is expounded in the Chapter on the Life Span of the Tathâgata as the father being a metaphor for wisdom and discernment and the children as a simile for foolish stupidity. Even though sentient beings may be themselves the ten such qualities of the original enlightenment, but in an instant the slumber of unenlightenment can overturn their minds, making them slip into the dream of living and dying, and forgetting their universal foundation of the original enlightenment. As clearly as a parting combed in black oiled hair they will witness a hollow dream about past, present and future. Since it is the Buddha who is enlightened, he enters into their dream so as to shake up the dreamers with his wisdom. In the dream the Buddha takes on the role of being a parent and we, who are within the dream, are the children. It is in this sense that the Buddha said, ‘All sentient beings everywhere are my children.’ If we think about and understand the reasoning that even though, it is we who are the sentient beings and All the Buddhas are the ‘origin’ [in the sense of there being ‘such a final superlative which is equally present from the first to the last of the other nine such qualities. Here the word first must be understood as the original enlightenment.] But we are still father and child on account of the [finality which refers to the last of the other nine qualities’. This implies that since both father ‘all the Buddhas’ and the children, who are all sentient beings, by being originally enlightened can finally open up their inherent Buddha nature.] Therefore, in accordance with this we have to maintain that there is no difference between our own minds and that of the Buddha. When we wake up from the dream of living and dying we return to the awakening of the original enlightenment. This is what is referred to as becoming a Buddha not being separate from our persons just as they are. To become a Buddha, with our persons just as they are, refers to our heavenly nature and earthly bodies of who we are now. To be without troubles and obstacles is the fortune of sentient beings which is also a fruition and reward surreptitiously added. Taking this into consideration, the time when we are dreaming is a metaphor for our minds being bewildered and when we are awake is another metaphor for our minds being enlightened. Now, if we are awakened and enlightened, we look back at a vacant dream which has no aftermath, but has left the mind so anguished that we become bathed in rivulets of sweat. But on being startled awake we find neither our person nor our home nor even our bed is without any difference from what it was, also they are all in the same place. Even though the mind may think and the eye may see both the unreality of the dream and the reality of being awakened as two separate facts, there is only the one place where they occur and only one person who is in possession of both the real and the unreal. You must be aware that there is no discrepancy between our own minds that see the dream about living and dying, which belongs to the nine realms of dharmas, and the enlightened mind of the dharma realm of the Buddha that dwells in eternity. There is no change as to where the dream about living and dying in the nine realms of dharmas or as to where the awakening to the eternally abiding Buddha realm takes place, nor is there any differentiation between the mind and the dharmas it perceives and even though there is no change of place as to where these events happen, all dreams are vacant happenings and all awakenings are that which is real. In the Universal Desistance from Troublesome Worries in order to See Clearly it says, ‘A long time ago there was a person called Sôshû [ Zhuangzi , c.fourth century BCE] who dreamed that he had turned into a butterfly for a period of a hundred years during which he suffered a great deal and had very little joy. Bathed in perspiration, he woke up with a start to find that he had not become a butterfly, nor had a hundred years gone by. Both the suffering ceased to exist as well as the joy. All of this turned out to be a vacant happening and simply a wild fantasy.’ In the Broad Elucidation of the Desistance from Troublesome Worries of Myôraku , ‘The butterfly in the dream is analogous to unenlightenment and the hundred years are a simile for the one instant of thought containing three thousand existential spaces. Therefore, if the one instant of thought is non existent then so is the butterfly, and as the three thousand existential spaces do not exist then the non existent years cannot accumulate.’ This explanation is evidence of a person having opened up his inherent Buddha nature with his person just as it is. When Sôshû became a butterfly in the dream it was not different from Sôshû himself. When he woke up and discovered he was no longer a butterfly it was not another Sôshû. When I think of myself as a common mortal bound to the cycle of living and dying then I have become like the butterfly in the dream with a distorted way of seeing things and a foolish way of thinking. But when I think of myself as the original awakened Tathâgata, I become like the original Sôshû whose becoming a Buddha was not separate from his person just as it was. It was not by having the body of a butterfly that he did not become a Buddha, but by thinking that he was a butterfly which is nonsense and furthermore, there is no mention of his becoming a Buddha. The real story of Sôshû is somewhat different. If you understand that being unenlightened is like the butterfly of the dream, then our misguided thinking is still like the dream we had yesterday which being without any fundamental essence or substance was just a delusion. Anybody can believe in and accept the vacant dream about living and dying, but why do people have doubts about the infinite oneness of the Buddha nature? This is pointed out in the Universal Desistance from Troublesome Worries in order to See Clearly where it says, ‘The origin of our perplexity through being misled by the appearances that stem from our unenlightenment is in actual fact the dharma nature, because when we become misled by appearances and get confused, the dharma nature itself becomes our unenlightenment which brings about all the reversals and inversions of what is good and not good. Just as when the icy cold comes along the water freezes andturns into ice, also it is like when we fall asleep all sorts of dreams arise due to the mind’s cogitations. But in actual fact, all our mad delusions are nothing but the dharma nature and you must bear in mind that they are not different and yet they are not one. Even though the topsy-turvy appearance and disappearances of phenomena and events are like the illusory wheel of fire, you should not take them for real but believe that they are only the dharma nature. The appearance of phenomena and events are the appearances of the dharma nature, the disappearances of phenomena and events are the disappearances of the dharma nature. By bearing this in mind it can be said that nothing comes into being nor does anything cease to exist; they are all delusions. Whatever one points to wherever it may be, it is only a delusion which is really the dharma nature. It is on account of the dharma nature that our dharma nature is pulled along on a leash, it is also due to the dharma nature that we bear the instant of the dharma nature in mind. The dharma nature is eternity and without the dharma nature time does not exist.’ Thus we have in the dharma nature whose intrinsicality is devoid of even the tiniest flash of time, then suddenly we are bewildered by a dream like that of the butterfly which our unenlightenment makes us think it is really happening. In the ninth fascicle of the Universal Desistance from Troublesome Worries in order to See Clearly it says, ‘For instance, whilst the dharma of slumber overshadows the one instant of mind, it is like living in a dream about what goes on in uncountable eons.’ The text continues until, ‘What would be the next stage after the suchness of the silence and extinction of Nirvana. All beings are inseparable from the infinite oneness of the Buddha nature.’ Then the text continues until,‘Moreover would they not be extinguished into the nothingness of Nirvana? What is the next stage after high, low, universal or lesser. Even though it is not possible to discuss as to whether something that does not come into being does not exist, but on account of the fact that the causes and karmic circumstances do exist we have to talk about it. The doctrine of the chain of ten of the causes and karmic circumstances that run through the whole of sentient existence which are (i) a fundamental unenlightenment which leads to the (ii) dispositions that are inherited from former lives, (iii) the first consciousness after conception takes place in the womb, (iv) body and mind evolving in the womb, (v) the five organs of sense and the functioning of mind, (vi) contact with the outside world, (vii) receptivity or budding intelligence and discrimination from six to seven years onwards, (viii) thirst, desire for love at the age of puberty, (ix) the urge of sensuous existence that forms (x) the substance of future karma. This chain represents the causes of one’s being alive. All this is rather like planting the seed of a tree as an expedient means to describe the emptiness without space. It only discusses all the stages that bring about our lives.’ The requital on subjectivity and dependent environment of the ten realms of dharmas is the dharma body of the Buddha, one has to be thoroughly acquainted with and completely understand that the one fundamental substance is the virtue of the three bodies of the Tathâgata and that all dharmas are those of the dharma of the Buddha. This is called the inseparability of the Buddha nature from its name and ideograms Nam myôhô renge kyô . Since the inseparability of the Buddha nature from its name and ideograms has the implication of becoming a Buddha is not separate from our persons just as we are, then this is an immediate all-inclusive teaching which does not pass from one stage to the next. This is why it says in the Explanatory Notes on the Recondite Significance of the Dharma Flower , ‘Many scholars of the final era of the dharma of Shakyamuni are in the habit of disputing and quarreling in order to break down the arguments of the sutras and discourses as simply being an expedient means. Even though the water has become freezing cold, if you do not drink it then how can you know it to be so?’ Tendai argues this point by saying, ‘The Sutra on the Benevolent King and the Flower Garland Sutra are a means to enmesh sentient beings into, and save them through the practice of the dharma through gradual ascending stages. The way to dispute and overcome refutations is through the Sutra on the Universal Wisdom that Carries Beings over to the Shore of Nirvana and the Universal Discourse on the Wisdom that Carries Beings over to the Shore of Nirvana.’ The Sutra of the Benevolent King, the Garland Flower Sutra, the Sutra on the Universal Wisdom that Carries Beings over to the Shore of Nirvana as well as Ryûju’s Universal Discourse are all sutras and discourses that belong to the three receptacles or the interrelated teachings or the particular teaching which were taught either directly or gradually or esoterically or in various ways, all of which came prior to the Dharma Flower Sutra. Now, since the Dharma Flower transcends the provisional doctrines mentioned above, by being all-inclusive and speedily brings people to become Buddhas through pointing out the fact that mind, sentient beings and the Buddha are all present in a single instant of mind outside of which there is nothing. At least a practitioner of lesser propensities within even a single lifetime can arrive at the stage of being enlightened to utterness [ myôgaku ]. If we go by the principle that the singularity of one cannot be separated from the rest of the universe, then each one of the fifty-two stages in the process of becoming a Buddha is fully endowed with the other fifty-one because they are all inserted in the oneness of a lifetime. If it is thus for those people of lesser propensities, then why should it not be so for those of either medium or superior capabilities? There are no other dharmas outside the real aspect of all dharmas, which is Myôhô renge kyô and because the real aspect has no consecutive order there cannot be any stages. Talking in general terms, the lifetime of holy teaching was due to the one person who knew the fundamental substance of our persons completely and thoroughly. This person who is enlightened to all this is called the Buddha; the person who is confused about all this is a sentient being. This is implied in the text of the Flower Garland Sutra. In the sixth fascicle of the Broad Elucidation of Myôraku it says, ‘We know that this body is a detailed emulation of heaven and earth, we know the head to be round in the same way as the heavens and our feet are square just like the earth. Inside our bodies there are hollows and cavities which conform to empty space. The warmth of the stomach is modeled after the spring and summer. The rigid toughness of the back is a metaphor for autumn and winter. The four limbs are patterned after the four seasons. The twelve major joints are likened to the twelve months and the three hundred and sixty lesser joints are comparable to the three hundred and sixty days of the lunar year. The breath that passes in and out of the nose is modeled after the wind that blows down from the mountains, over the marshes and into the valleys and dales. The respiration that passes through the mouth is like the wind blowing through empty space. The eyes are like the sun and moon; their opening and shutting can be compared to day and night. The hair on the head is modeled after the heavenly bodies in the sky. The eyebrows are fashioned after the constellations around the Pole Star. The veins and arteries are like the rivers and estuaries. The bones epitomize precious minerals and rocks. The skin and flesh are like the soil on the ground. Hair on the body can be like the grass and woods. The heart, lungs, spleen, liver and kidneys are analogous to the Pole Star, Venus, Mars, Jupiter and Saturn in the heavens or the Five Great Peaks of China on Earth [Taisan (Taishan in Shandong), Kôsan (Hengshan in Hunan), Kasan (Huashan in Shanxi), Kôsan (Hengshan in Hebei) and Sûsan (Songshan in Henan)]. What is contained within yin and yang can be correlated with the five elements of water, fire, wood, metal and earth. What is contained in the external world can be seen as a parallel to the five constant rules of conduct which are benevolence, righteousness, propriety, wisdom and sincerity. What the world contains on the inside is comparable to the five components of the mind. These are the animus, anima, and mentation, will and supernatural powers. The cultivation of oneself in living according to established principles is in conformity with the five Confucian virtues of being good-natured, respectful, unwasteful and polite. To control evil there are five befitting punishments. These are to carve a large mark on the forehead and smear it with ink, cutting off the nose, amputation of the feet, castration and the death penalty. (These five punishments are to cause the culprits varying degrees of pain. Such painful castigations amount to three thousand but are still referred to as the five punishments). Those in control are the five regulators of the bodily functions. They are called Kobo, Shukyu, Jokushu, Genmei and Kôdo. This is quoted from the eighth fascicle of the Compendium of Natural History . Ascending to the heavens they are called the five clouds. On transformation they become the five dragons. The heart becomes the Vermilion Sparrow, the liver becomes the Cerulean Dragon, the lungs become the White Tiger and the spleen becomes the Arched Battle Formation.’ Myôraku then goes on to say, ‘The five notes of the musical scale, which correspond to earth, wind, wood, fire and water. The five sciences of India, grammar and composition, the arts and mathematics, logic and philosophy as well as the six Confucian arts of propriety, music, archery, charioteering and numerology all are derived from this. Furthermore, you should get to know the teachings of governing the inner self. You must be thoroughly aware that by becoming a universal sovereign inwardly, you dwell in a hundred different homes, on the outside the five regulators of the bodily functions await in attendance like guardsmen. The lungs become the minister of war, the liver becomes the minister of public instruction, the spleen becomes the minister of public works, the four limbs become the filial populace (those on the left control the way we live and the limbs on the right keep a record of what we do with our lives). Our human life and destiny is the supreme commander, until we arrive at the navel, which is the Supreme First Prince. The meditational gateways to the dharma make this doctrinal point abundantly clear.’ If you examine in detail all that goes into the make up of our human bodies, then this is what they are. However it is on account of this indestructible vajra body of ours that we misconstrue ourselves to be transient with our coming into being and being extinguished. This is explained by the metaphor of Sôshû becoming a butterfly in his dream. The five elements are earth, water, fire, wind and relativity [ kû ]. The seeds of the universe are these five; whether they be referred to as the five aggregates or the five shadows that smother our awakening to the original enli