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2 years ago  ::  Jul 08, 2015 - 2:56AM #31
Bhakta_glenn
Posts: 973


www.rk-world.org/dharma.aspx


Risso Kosei-Kai


CORE TEACHINGS


Three Seals of the Law


Four Noble Truths


Six Perfections


Eightfold Path


Ten Suchnesses


Law of Twelve Causes




Risso Kosei-Kai Buddhism is not one the Schools of Buddhism that I am associated with. I am associated with two Buddhist Schools:


1    The Karma Kagyu School of Tibetan Buddhism.


2     The Theravada School of Buddhism.


Similarities


Both of these Buddhist Schools have Ordained Sanghas, that is their Dharmas [Dhammas] are Dispensed by Ordained Monks, Taught by Spiritually qualified Monks.


Differences


3      The Karma Kagyu School of Tibetan Buddhism teaches Hinayana [but not authentic Theravada Buddhism], Mahayana, and Vajrayana Buddhism. This Buddhist School has evolved from the Mahasamgiti


4      The Theravada School of Buddhism teaches the Theravada [Doctrine of the Elders], which is the Dhamma and the Vinaya orally recited at the Pancasatika by Ananda and Upali respectively, witnessed by 498 Arahants, in total Five Hundred Arahants attended this First Buddhist Council.



www.urbandharma.org/udharma/councils.htm...


Buddhist Councils - Venerable Dr. Rewata Dhamma


This historic first council came to be known as the Pancasatika because five-hundred fully enlightened Arahants had taken part in it.




All Mahayana Buddhist Schools have evolved from the Mahasangiti, which was formed by the Vajjian Monks at the Second Buddhist Council. 


The School of Risso Kosei-Kai Buddhism is a Japanese Lay Buddhist School:



Risshō Kōsei Kai (立正佼成会; until June 1960, 大日本立正交成会Dai-Nippon Risshō Kōsei Kai?) is a Japanese Buddhist lay movement founded in 1938 by Nikkyo Niwano and Myoko Naganuma. Rissho Kosei Kai branched off from the older Reiyukai, and is primarily focused around the Lotus Sutra and veneration of ancestors.









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2 years ago  ::  Sep 19, 2015 - 10:19AM #32
etoro
Posts: 595

Most people of the world have great difficulty understanding the full extent of the Buddha's doctrine.  There remains many misunderstandings just simply an incomplete understanding of how the various aspects of the Buddha's teachings are interconnected into a single doctrine.  The Japanese inherited the Mahayana doctrine in general and came to revere the Lotus Sutra since the first years.  These historic events are recorded in the writings of Nichiren Daishonin.  


I have been studying and practicing the teachings of Nichiren for over 30 years.  The benefit I have acquired is practically unspeakable.  It truly can not be measured in words. In the course of practice to the Gohonzon, the object of the mystic law of the Lotus Sutra and Nichiren's heart itself, propelled by the power of faith and belief and the benefit of great and consistent study of the wonderous and vast compassionate words of the votary of the Lotus Sutra itself, my own heart and mind has been transformed into a state of boundless joy and deep appreciation for the wonders and hidden wisdom that have been openedup through the power of faith and practice.  My own cognitions, insights and understanding has become well organized, well ordered and capable of leading into deep awareness of the nature of life and reality and the wonder of nature and the law of living beings itself.  It is a great blessing to which I give thanks and offers prayers on a daily basis and one which lives in my heart at all times.   


  


NIchiren Daishonin, the votary of the Lotus Sutra teaches that the Buddha's teachngs can only be learned through two methods: 1) by encounterng a Buddha and becoming a disciple, listening intently and following the Buddha's teachings and practices under continuous instruction and guidance and 2) By encountering the correct teachings of the Buddha.  The 2nd method is of course much more difficult because one will have to study all the recorded teachings of the Buddha (84,000) and learn through study and practice. Even if one encounters a teacher of Buddhism in some future period after the Buddha's passing it remains critical that one study the sutra depository teachings for oneself.  This was the way Nichiren conducted his practice. Unless one studies the Buddha's teachings directly one will remain uncertain as to whether the teacher one follows is practicing correctly. Thre great Tien Tai stated that a teacher should preach only with the sutra in hand. This way one can remain certain that the teachings conveyed refer back to the recorded doctines.  In Buddhism there is no substitute for a direct concerted study of the Buddha's teachings.  This is the way the great scholars of Buddhist history have pursued the practice and study of Buddhism.


When one takes this view and compares it to the way much of what is labeled BUdsdhism has been transmitted to the modern western world it becomes clear that there is something seriously wrong with the way the Buddha's teachings have been acquired and interpreted. Among the more renowned Buddhist teachers of the western world I have yet to find one that teaches from the standpoint of the compendium of the Sacred Teachings of the Buddha's lifetime in the way that NIchiren and his forbears have carried through with the mandates of the Buddha. This perspective is holistic and projects the teachings in the way the Buddha's intend. This principle of the "way the Buddha's intend" is expressed by Shakyamuni Buddha in the 2nd chapter of the Lotus Sutra where it says,  


Shariputra, listen carefully,


for the Law that the buddhas have attained,


through the power of countless expedient means


they preach for the benefit of living beings.


The thoughts that are in the minds of living beings,


the different types of paths they follow,


their various desires and natures,


the good and bad deeds they have done in previous existences—


all these the Buddha takes cognizance of,


and then he employs causes, similes, and parables,


words that embody the power of expedient means,


in order to gladden and please them all.


Sometimes he preaches sutras,


verses, stories of the previous lives of disciples,


stories of the previous lives of the Buddha, of unheard-of things.


At other times he preaches regarding origins,


uses similes, parables, passages of poetry


or discourses.


For those of dull capacities who delight in a lesser teaching,


who greedily cling to birth and death,


who, despite the innumerable buddhas,


fail to practice the profound and wonderful way


but are perplexed and confused by a host of troubles—


for these I preach nirvana.


I devise these expedient means


and so cause them to enter into the buddha wisdom.


Up to now I have never told you


that you were certain to attain the buddha way.


The reason I never preached in that manner


was that the time to preach so had not yet come.


But now is the very time


when I must decisively preach the great vehicle.


I use these nine devices,


adapting them to the living beings when I preach,


my basic aim being to lead them into the great vehicle,


and that is why I preach this sutra.

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2 years ago  ::  Sep 22, 2015 - 3:00AM #33
Bhakta_glenn
Posts: 973

Etoro,


Just a note to say goodbye and best wishes for the future.


Smile


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2 years ago  ::  Sep 22, 2015 - 12:35PM #34
Jupiter6208
Posts: 2,483

Yes,  I had many good years here on Beliefnet. I wish everyone here the best of luck.

"A person who is nice to you, but rude to the waiter, is not a nice person."  Dave Berry
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2 years ago  ::  Sep 23, 2015 - 3:06AM #35
Bhakta_glenn
Posts: 973

Theravada Buddhism


The authentic teachings of Theravada Buddhism are not to be found outside the faith. For this reason one will not find the authentic teachings of the Theravada School of Buddhism in the Lotus Sutra.


The Guardians of the Theravada are the Ariya Sangha, Enlightened Sangha. Unlike Nagarjuna, the Theravada School of Buddhism does not teach that Nibbana and Samsara are equal and that Buddhahood is a higher goal. In fact, Buddhahood is a lesser goal than perfect Nibbana, which is a mental state in which all rebirth has been totally annihilated.


If a person wants to discover the true Buddhism taught by the world's oldest School of Buddhism, then perhaps it may be pertinent to approach the Ariya Sangha and to request the Dhamma from them. 


In Tibetan Buddhism where authentic Hinayana is taught for the realisation of the Four Noble Truths, one has to fully complete this training before graduating to the Mahayana. The Dalai Lama also teaches that if one does not understand the Theravada then that person is not eligible for practising Mahayana Buddhism.


Metta Onwards


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2 years ago  ::  Sep 26, 2015 - 3:31AM #36
Bhakta_glenn
Posts: 973

Aug 31, 2011 -- 2:54PM, Jupiter6208 wrote:

What exactly is this  is this concidered Buddhism?



Jupiter6208


Thank you for this question.


My Buddhist practice includes Mahayana Buddhism, and with my Buddhist Preceptor, we have developed a firm ground for including a study of the Saddharma Pundarika Sutra as it is from the Sanskrit Buddhist Canon.


www.rk-world.org/dharma.aspx


I am a Yogi and practise Yoga rather than an academic study of Buddhism. When the moment arises for a deeper enquiry into Mahayana Buddhism, we will be able to establish a firm pedagogical ground with these Core Teachings from the Risso Kosei-Kai.


May we offer our gratitude and deep respect to this Buddhist School for sharing their wisdom freely on the Internet.




www.tipitaka.net/tipitaka/dhp/verseload....

Dhammapada Verses 183, 184 and 185
Anandattherapanha Vatthu

Verse 183: Not to do evil, to cultivate merit, to purify one's mind - this is the Teaching of the Buddhas.

Verse 184: The best moral practice is patience and forbearance; "Nibbana is Supreme", said the Buddhas. A bhikkhu does not harm others; one who harms others is not a bhikkhu.

Verse 185: Not to revile, not to do any harm, to practise restraint according to the Fundamental Instructions for the bhikkhus, to be moderate in taking food, to dwell in a secluded place, to devote oneself to higher concentration - this is the Teaching of the Buddhas.



May all beings live in peace and harmony,


May all beings be happy. Smile


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2 years ago  ::  Sep 29, 2015 - 2:58AM #37
Bhakta_glenn
Posts: 973

Sep 19, 2015 -- 10:19AM, etoro wrote:


Most people of the world have great difficulty understanding the full extent of the Buddha's doctrine.  There remains many misunderstandings just simply an incomplete understanding of how the various aspects of the Buddha's teachings are interconnected into a single doctrine.  The Japanese inherited the Mahayana doctrine in general and came to revere the Lotus Sutra since the first years.  These historic events are recorded in the writings of Nichiren Daishonin.  


I have been studying and practicing the teachings of Nichiren for over 30 years.  T


[...]


For those of dull capacities who delight in a lesser teaching,


who greedily cling to birth and death,


who, despite the innumerable buddhas,


fail to practice the profound and wonderful way


but are perplexed and confused by a host of troubles—


for these I preach nirvana.


[...]




Nichiren was not the Buddha, he was a 13th Century Japanese Monk, who concluded that the Highest Teachings of the Buddha were to be found in the Lotus Sutra.


The Buddha never taught this, and the Lotus Sutra was not included in the Analytical Doctrine taught by the Buddha in his lifetime, or in the Doctrine at the First Buddhist Council, which took place three months after the Buddha realised Nibbana.



www.budsas.org/ebud/bud-dict/dic3_v.htm


Buddhist Dictionary


Manual of Buddhist Terms and Doctrines,


by NYANATILOKA MAHATHERA


vibhajja-vāda: 'analytical or discriminating doctrine' is an early name for the original Buddha doctrine, called Theravāda. - The term vibhajja-vādī occurs in M. 99 and A. X, 94, though not in the sense of a separate school, but as a characteristic of the Buddha himself: "Now, by blaming what is blamable and praising what is praiseworthy, the Blessed One is a 'discriminating teacher' (vibhajja-vādī ) and is not one-sided in his teaching" (A. X, 94).




The Theravada School of Buddhism is hte world's oldest school of Buddhism. The Dhammapada was included at the First Buddhist Council, and this is what the Buddha taught about Arahatship and NIbbana:









www.tipitaka.net/tipitaka/dhp/verseload....





The Dhammapada: Verses and Stories





Translated by Daw Mya Tin, M.A.





Edited by Editorial Committee, Burma Tipitaka Association Rangoon, Burma, 1986





Courtesy of Nibbana.com



For free distribution only, as a gift of dhamma.





Dhammapada Verse 383



Pasadabahulabrahmana Vatthu





Chinda sotam parakkamma



kame panuda brahmana



sankharanam khayam natva



akatannusi brahmana.



Verse 383: O Brahmana, cut off the stream of craving with diligence, and abandon sense desires. O Brahmana, perceiving the cessation of the conditioned, be an arahat who realizes Nibbana, the Unconditioned.






Nibbana is a Pali word meaning Extinction, and refering to the complete destruction of all rebirth. The notion that Nichiren has replaced the Buddha becase he is hte Buddha reborn is a major departure from this original teachig of hte Sammasambuddha who ofunded all Buddhsim and tuaght the only correct path to Enlightenment.


Buddhahood?


The Buddha was an Arahat who had fully perceived and understood the Four Noble Truths after having completed the Bodhisatta training of relalising Ten Perfections, not the six perfections of hte Mahayana.







www.budsas.org/ebud/bud-dict/dic_idx.htm



Buddhist Dictionary



Manual of Buddhist Terms and Doctrines,



by NYANATILOKA MAHATHERA



paramī = pāramitā: 'perfection'. Ten qualities leading to Buddhahood: (1) perfection in giving (or liberality; dāna-pāramī), (2) morality (sīla-pāramī), (3) renunciation (nekkhamma-pāramī), (4) wisdom (paññā-pāramī), (5) energy (viriya-pāramī), (6) patience (or forbearance; khanti-pāramī), (7) truthfulness (sacca-pāramī), (8) resolution (adhiṭṭhāna-pāramī), (9) loving-kindness (mettā-pāramī) (10) equanimity (upekkhā-pāramī).





www.youtube.com/watch?v=CNsulg9jtcM

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2 years ago  ::  Oct 06, 2015 - 2:55AM #38
Bhakta_glenn
Posts: 973

Sep 19, 2015 -- 10:19AM, etoro wrote:


Most people of the world have great difficulty understanding the full extent of the Buddha's doctrine.  There remains many misunderstandings just simply an incomplete understanding of how the various aspects of the Buddha's teachings are interconnected into a single doctrine.  The Japanese inherited the Mahayana doctrine in general and came to revere the Lotus Sutra since the first years.  These historic events are recorded in the writings of Nichiren Daishonin.  


I have been studying and practicing the teachings of Nichiren for over 30 years.  The benefit I have acquired is practically unspeakable.  It truly can not be measured in words. In the course of practice to the Gohonzon, the object of the mystic law of the Lotus Sutra and Nichiren's heart itself, propelled by the power of faith and belief and the benefit of great and consistent study of the wonderous and vast compassionate words of the votary of the Lotus Sutra itself, my own heart and mind has been transformed into a state of boundless joy and deep appreciation for the wonders and hidden wisdom that have been openedup through the power of faith and practice.  My own cognitions, insights and understanding has become well organized, well ordered and capable of leading into deep awareness of the nature of life and reality and the wonder of nature and the law of living beings itself.  It is a great blessing to which I give thanks and offers prayers on a daily basis and one which lives in my heart at all times.   


  


NIchiren Daishonin, the votary of the Lotus Sutra teaches that the Buddha's teachngs can only be learned through two methods: 1) by encounterng a Buddha and becoming a disciple, listening intently and following the Buddha's teachings and practices under continuous instruction and guidance and 2) By encountering the correct teachings of the Buddha.  The 2nd method is of course much more difficult because one will have to study all the recorded teachings of the Buddha (84,000) and learn through study and practice. Even if one encounters a teacher of Buddhism in some future period after the Buddha's passing it remains critical that one study the sutra depository teachings for oneself.  This was the way Nichiren conducted his practice. Unless one studies the Buddha's teachings directly one will remain uncertain as to whether the teacher one follows is practicing correctly. Thre great Tien Tai stated that a teacher should preach only with the sutra in hand. This way one can remain certain that the teachings conveyed refer back to the recorded doctines.  In Buddhism there is no substitute for a direct concerted study of the Buddha's teachings.  This is the way the great scholars of Buddhist history have pursued the practice and study of Buddhism.


When one takes this view and compares it to the way much of what is labeled BUdsdhism has been transmitted to the modern western world it becomes clear that there is something seriously wrong with the way the Buddha's teachings have been acquired and interpreted. Among the more renowned Buddhist teachers of the western world I have yet to find one that teaches from the standpoint of the compendium of the Sacred Teachings of the Buddha's lifetime in the way that NIchiren and his forbears have carried through with the mandates of the Buddha. This perspective is holistic and projects the teachings in the way the Buddha's intend. This principle of the "way the Buddha's intend" is expressed by Shakyamuni Buddha in the 2nd chapter of the Lotus Sutra where it says,  


Shariputra, listen carefully,


for the Law that the buddhas have attained,


through the power of countless expedient means


they preach for the benefit of living beings.


The thoughts that are in the minds of living beings,


the different types of paths they follow,


their various desires and natures,


the good and bad deeds they have done in previous existences—


all these the Buddha takes cognizance of,


and then he employs causes, similes, and parables,


words that embody the power of expedient means,


in order to gladden and please them all.


Sometimes he preaches sutras,


verses, stories of the previous lives of disciples,


stories of the previous lives of the Buddha, of unheard-of things.


At other times he preaches regarding origins,


uses similes, parables, passages of poetry


or discourses.


For those of dull capacities who delight in a lesser teaching,


who greedily cling to birth and death,


who, despite the innumerable buddhas,


fail to practice the profound and wonderful way


but are perplexed and confused by a host of troubles—


for these I preach nirvana.


I devise these expedient means


and so cause them to enter into the buddha wisdom.


Up to now I have never told you


that you were certain to attain the buddha way.


The reason I never preached in that manner


was that the time to preach so had not yet come.


But now is the very time


when I must decisively preach the great vehicle.


I use these nine devices,


adapting them to the living beings when I preach,


my basic aim being to lead them into the great vehicle,


and that is why I preach this sutra.




Burton Watson's transalation:



nichiren.info/buddhism/lotussutra/text/c...
     
The Lotus Sutra
Translated by Burton Watson
Chapter Two: Expedient Means

I have enabled people to escape the bonds of suffering
and to attain nirvana.
The Buddha, through the power of expedient means,
has shown them the teachings of the three vehicles
prying living beings loose from this or that attachment
and allowing them to attain release. .



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