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Worldwide Campaign to stop the Abuse and Torture of Mind Control/DEWs

this is one interpretation.

there are others..

THE 16TH CHAPTER. (JURYO) VERSE FORM (JIGAGE)
> > >
> > > Myo ho renge kyo - The Sutra of the Lotus of the Wonderful Law -
> 16th Chapter.
> > > nyo rai ju ryo hon, dai ju roku - the duration of Life of the
> > > Tathagata (Many Treasures).
> > > Ji ga toku bu'rai -- Since I became a Buddha
> > > Sho kyo sho ko shu -- It is many hundreds of thousands
> > > Mu ryo hyaku sen man -- Of billions of trillions
> > > Oku sai a so gi -- Of asankhyas of aeons (many many years).
> > > Jo sep po kyo ke -- For the past countless aeons
> > > Mu shu oku shu jo -- I have been stating the Dharma
> > > Ryo nyu o butsu do -- To hundreds of millions of beings
> > > Ni rai mu ryo ko -- To lead them into the Way to Buddhahood
> > > I do shu jo ko -- In order to save [perverted] people,
> > > Ho ben gen ne han -- I expediently show my Nirvana to them
> > > Ni jitsu fu metsu do -- But In reality I never pass away.
> > > Jo ju shi sep po -- I always live here and preach the Law.
> > > Ga jo ju o shi -- Although I always live here
> > > I sho jin zu riki -- With perverted people
> > > Ryo ten do shu jo -- I disappear from their eyes
> > > Sui gon ni fu ken -- By my supernatural powers
> > > Shu ken ga metsu do -- When they see me seemingly pass away,
> > > Ko ku yo shari -- they make offerings to my relics
> > > Gen kai e ren bo -- they adore and admire me,
> > > Ni sho katsu go shin -- they become devout, upright and gentle,
> > > Shu jo ki shin buku -- And wish to see me
> > > Shichi jiki I nyu nan -- With all their hearts
> > > Is shin yok ken butsu -- Even at the cost of their lives.
> > > Fu ji shaku shin myo -- So I reappear on Mt. Sacred Vulture peak
> > > Ji ga gyu shu so -- With all my people (community/sangha)
> > > Ku shutsu ryo ju sen -- And say to them:
> > > Ga ji go shu jo -- I always live here.
> > > Jo zai shi fu metsu -- I'll never be extinct.
> > > I ho ben rik ko -- But I show my extinction expediently
> > > Gen u metsu fu metsu -- Although I never pass away.
> > > Yo koku u shu jo -- I also state the highest Law
> > > Ku gyo shin gyo sha -- To the living beings of other worlds
> > > Ga bu o hi chu -- If they respect me, they believe me,
> > > I setsu mu jo ho -- And wish to see me.
> > > Nyo to fu mon shi -- But you've never heard this;
> > > Tan ni ga metsu do -- So you thought that I passed away
> > > Ga ken sho shu jo -- I see [perverted] people sinking
> > > Mo tsu zai o ku kai -- In a sea of sufferings.
> > > Ko fu I gen shin -- Therefore, I disappear from their eyes
> > > Ryo go sho katsu go -- And cause them to admire me.
> > > In go shin ren bo -- Whey they adore me,
> > > Nai shitsu I sep po -- I reappear and expound the Law to them.
> > > Jin zu riki nyo ze -- I can do this by my supernatural powers.
> > > O a so gi ko -- For countless aeons
> > > jo zai ryo ju sen -- I lived on Mt. Sacred Eagle
> > > Gyu yo sho ju sho -- And in all other delay.
> > > Shu jo ken ko jin -- [Perverted] people think:
> > > Dai ka sho sho ji -- 'This world is in a great fire.
> > > Ga shi do an non -- The end is coming.'
> > > Ten nin jo ju man -- but really this world of mine is peaceful.
> > > On rin sho do kaku -- It is filled with gods and good people.
> > > Shu ju ho sho gon -- Its gardens, forests, and palaces
> > > Ho ju ta ke ka -- Are adorned with treasures;
> > > Shu ju sho yu raku -- Gem trees have fruits and flowers;
> > > Sho ten gyaku ten ku -- Living beings are enjoying themselves;
> > > Jo sas shu gi gaku -- And the gods are beating heavenly drums,
> > > U man da ra ke -- Pouring music and mandarava blossoms
> > > San butsu gyu dai shu -- On the Buddha and all assembled beings.
> > > Ga jo do fu ki -- My land is pure and indestructible.
> > > Ni shu ken sho jin -- But [perverted] people think:
> > > U fu sho ku no -- 'It is full of sorrow, fear and pain,
> > > Nyo ze shitsu ju man -- and will soon burn away.'
> > > Ze sho zai shu jo -- Because of their evil karmas,
> > > I aku go In nen -- these sinful people cannot hear even the names
> > > Ka a so gi ko -- Of the Three Treasures
> > > Fu mon san bo myo -- For countless aeons
> > > Sho u shu ku doku -- To those who have accumulated merits
> > > Nyu was shichi jiki sha -- Who are gentle and upright,
> > > Sok kai ken ga shin -- And see me living here,
> > > Zai shi ni sep po -- stating the Dharma,
> > > Waku ji I shi shu -- I say: 'The duration
> > > Setsu butsu ju mu ryo -- Of my life is immeasurable.'
> > > Ku nai ken bus sha -- To those who see me after a long time,
> > > I setsu butsu nan chi -- I say: 'It's hard to see a Buddha.'
> > > Ga chi riki nyo ze -- This I can do by the power of my wisdom.
> > > Eko sho mu ryo -- The light of my wisdom knows no limit.
> > > Ju myo mu shu ko -- The duration of my life is forever
> > > Ku shu go sho toku -- I obtained this by ages of practices.
> > > Nyo to u chi sha -- All of you, wise men!
> > > Mot to shi sho gi -- Have no doubts about this!
> > > To dan ryo yo jin -- Remove your doubts, have no more!
> > > Butsu go jip pu ko -- Because the Buddha's words are true, not
> false.
> > > Nyo I zen ho ben -- The doctor, sent a man skillfully
> > > I ji o shi ko -- To tell his perverted sons
> > > Jitsu zai ni gon shi -- Of his death so he could to cure them,
> > > Mu no sek ko mo -- Was not accused of falsehood through living
> > > Ga yaku I se bu -- Likewise, I am the parent of this world.
> > > Ku sho ku gen sha -- I save all living beings from suffering.
> > > I bon bu ten do -- Because they are perverted, I say
> > > Jitsu zai ni gon metsu -- That I pass away, even though I do not.
> > > I jo ken ga ko -- If they always see me,
> > > Ni sho kyo shi shin -- They will become arrogant and no morals
> > > Ho itsu jaku go yaku -- And cling to the five human desires
> > > Da o aku do chu -- Till they fall into evil paths.
> > > Ga jo chi shu jo -- I know all living beings,
> > > Gyo do fu gyo do -- Who practice the Way and who do not.
> > > Zui o sho ka do -- Therefore I expound various teachings
> > > I ses shu ju ho -- According to the abilities of all.
> > > Mai ji sa ze nen -- I am always thinking:
> > > I ga ryo shu jo -- 'How can I cause all living beings
> > > Toku nyu mu jo do -- To enter into the highest Way
> > > Soku jo ju bus shin -- So they can quickly become Buddhas?
> > >

as i said. 

there are other interpretations.

does this mean anything to you as a person?

marq@tanstaaflprojections&productions

"there ain't no such thing as a free lunch!"

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here is yet another interpretation from buddhanet...

THE 2ND CHAPTER. (HOBEN) PROSE FORM

Myoho renge kyo — The wonderful Law of the Lotus Sutra 
Ho ben pon dai ni: Skillful Ways
Ni Ji Se Son — There the World Honored One 
Ju San Mai — Quietly came up 
An Jo Ni Ki — From his samadhi 
Go Shari Hotsu — And said to Shariputra: 
Sho Bu' Chi E — The wisdom of the Buddhas 
Jin Jin Mu Ryo — Is profound and cannot be measured 
Go Chi E Mon — Its gate is hard to understand 
Nange Nan Nyu — And difficult to enter. 
Is Sai Sho Mon — No Shravaka-Disciple 
Hyaku Shi Butsu — Or Self-taught buddha 
Sho Fu No Chi — Can understand it. 
Sho I Sha Ga — Why is that? (because!) 
Butsu Zo Shin Gon —the [present] Buddhas attended on many 
Hyaku Sen Man Noku — hundreds of thousands of billions 
Mu Shu Sho Butsu — Of Buddhas, 
Jin Gyo Sho Butsu — And practiced the many teachings 
Mu Ryo Do Ho — Of those Buddhas bravely and energetically 
Yu Myo Sho Jin — To their far-flung fame till they attained 
Myo Sho Fu Mon — The profound Law 
Jo Ju Jin Jin — Which you've (probably) never heard before, 
Mi Zo U Ho — And also because they are exposing 
Zui Gi Sho Setsu — The Law according to the capacities 
I Shu Nan Ge — Of all living beings a way that the intention is hard to understand 
Shari Hotsu — Shariputra! 
Go Ju Jo Butsu I Rai — Since I became Buddha, I also 
Shu Ju In Nen — Have been stating various teachings 
Shu Ju Hi Yu — With different stories of previous lives, 
Ko En Gon Kuyo — Various parables, and various similes. 
Mu Shu Ho Ben — I have been leading all living beings 
In Do Shu Jo — With countless expedients 
Ryo Ri Sho Jaku — In order to save them from materialism, 
Sho I Sha Ga — Because I have the power 
Nyo Rai Ho Ben — To employ skills, 
Chi Ken Hara Mitsu — And the power to perform 
Kai I Gu Soku — The Paramita (reached goal of wisdom) of insight 
Shari Hotsu — Shariputra! 
Nyo Rai Chi Ken —The insight of the Tathagatas 
Ko Dai Jin Non — Is wide and deep. 
Mu Ryo Mu Ge — They have all the [states of mind 
Riki Mu Sho I — Towards] countless [living beings], 
Zen Jo Ge Da's' San Mai — unchecked [intelligence], powers, 
Jin Nyu Mu Sai — Fearlessness, dhyana-concentrations, 
Jo Ju Is Sai — Liberations and samadhis. They entered 
Mi Zo U Ho — Deep into no limits, and attained the Law which you've never heard before 
Shari Hotsu — Shariputra! 
Nyo Rai Nyo Shu Ju Fun Betsu —The Tathagatas divide the Law 
Gyo Ses Sho Ho — Into various teachings, and state 
Gon Ji Nyu Nan — Those teachings so gently and skillfully 
Ek Ka Shu Shin — That living being are delighted. 
Shari Hotsu — Shariputra! 
Shu Yo Gon Shi — In short, the Buddhas attained 
Mu Ryo Mu Hen — The countless teachings 
Mi Zo U Ho — Which you've never heard before 
Bu Shi Tsu Jo Ju — No more 
Shi — Will I say 
Shari Hotsu — Shariputra 
Fu Shu Bu Setsu — Because the Law 
Sho I Sha Ga — attained by the Buddhas 
Bus Sho Jo Ju — Is the highest Truth. 
Dai Ichi Ke U — Rare [to hear] and hard 
Nan Ge Shi Ho —To understand. 
Yui Butsu Yo Butsu — Only the Buddhas attained 
Nai No Ku Jin — The highest Truth, that is

 

Sho Ho Jis So — The Reality of All Things 
Sho I Sho Ho — In regards to:
Nyo Ze So — Their appearances (form? shape? size? ) as such,
Nyo Ze Sho — Thier natures (essence) as such, 
Nyo Ze Tai — Their embodiments (present incarnation) as such, 
Nyo Ze Riki — Their powers (potentiality also possibilities) as such, 
Nyo Ze Sa — Their activities (function or role) as such, 
Nyo Ze In — Their primary causes (obvious cause) as such, 
Nyo Ze En — Their environmental causes (process) as such, 
Nyo Ze Ka — Their effects (latent or hidden effect) as such,
Nyo Ze Ho — Their requital (final outcome or return) as such, 
Nyo Ze Hon Ma' Ku Kyo To — And the combination of these [factors] as such (over and over again)

 

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