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Switch to Forum Live View The Meaning of the Lotus Sutra
7 years ago  ::  Sep 01, 2010 - 10:50PM #1
etoro
Posts: 595

This thread should simply remain a discussion.  If one claims that they are seekers of the Buddha wisdom and one understands the meaning of the Lotus Sutra, , there would be no need to debate the teachings of the Lotus Sutra. This is because the Lotus Sutra is a recording of the Buddha's most profound teaching, his most profound purpose and his most profound goal.


Of course, even though this truth is plainly evident as one reads the Lotus Sutra itself,  the Buddhist community of today while agreeing on this pointr in principle have their own ways of introducing people to the Buddhist teachings and practice and orient people according to their own traditions. Therefore in the end this statement simply represents the views of the Lotus School and the history of discussion on this message board clearly indicates that the Lotus / Nichiren school is seen by some as a contraversial teaching. Be that as it may, since Buddhist practice is all about the development or cultivation of wisdom and insight I take the position that today is a new day and therefore better than the day before not to mention the weeks, months and years before. People are like flowers that bloom over the course of time.  They develop through a process of expedient developments that reveal an ever deeper understanding of reality.


I am a Mahayana Buddhist.  Therefore my view of the Buddha's enlightenment is instructed by the Mahayana view of Buddha wisdom. For example, from the standpoint of the Mahayana the name Shakyamuni Buddha is a provisional or conditional concept or name of a temporary being, a being who was born at one point in time and died later after undergoing the life process of growth, decline and disintegration. To further this example the name Shakyamuni simply means "sage of the Shakya clan". Here the notion of "Shakya clan" itself is a relative designation of a distinct extended family of human beings of a given time and a given place in human history.  Yet the Buddha wisdom itself transcends the boundaries of time and place. Therefore, seen from the standpoint of the Buddha's ultimate wisdom, the taking on of a temporary body and a temporary identity in itself does not reveal the Buddha wisdom and is simply a form of expedient means; a means by which the eternal universal entity of life displays the process of awakening from the standpoint of those who can not yet correctly understand the relationship between the temporary and the eternal. In other words, according to the Mahayana, the view of Shakyamuni as a mortal who becomes awakened and a Buddha during his lifetime is taught for the sake of trainees in the Buddha's philosophy. 


On the other hand, the transmission to all living beings of the wisdom of the eternal; the original truth of all experience of life, is the Buddha's true purpose and goal. Since such a true wisdom is extremely difficult to understand and difficult to comprehend the Buddha undertook a certain methodology, a methodolgy that is only understood by the wise.  In this regard, the purpose of the Lotus Sutra is both to illuminate the Buddha's methods and purpose and finally to discard the transient and reveal the eternal. 


People may wonder how the Buddha's teaching came to be known as the Lotus Blossom Dharma.  The principle of the Lotus Blossom Dharma derives from the initial realization born by all Buddhas (samyaksambodai) that a Buddha can not directly express the wisdom of the "eternity of life" to common mortals.  This matter of fact is recorded in the earliest writings concerning the Buddha's mode of teaching and converting. The Buddha instead turned to the principle of the four noble truths, the cause and effect of the production of temporal reality and the cause and effect that awakens the wisdom of the eternity of life.


The effect or experience of mundane reality is taught and expressed as the 12 fold chain of causation as one transmigrates through the six mundane paths of phenomena. The cause of mundane reality derives from the illusion of the five skandhas. their illusional "formation of a sense of being and their underlying non-being" from the standpoint of the law of dependent origination and mental attachment to a dualistic self nature that derives from the illusion of temporal reality.  The causes which lead to spiritual awakening are the practice of the Noble Eightfold Path which in turn cultivate the merits of the six and ten perfections. Upon mastering the six perfections one attains Buddhahood.


 


-continued-


 

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7 years ago  ::  Sep 15, 2010 - 12:19AM #2
etoro
Posts: 595

Sep 14, 2010 -- 6:00PM, Bhakta_glenn wrote:


Sep 13, 2010 -- 10:56PM, etoro wrote:


Glen,


 


You should assume that all the issues you identified above are well understand and well observed in the Nichiren Sun Lotus (Nichiren) School of Buddhism. The Nichiren school is a truly globally successful school of Buddhism in the modern age. The teachings contain the heart of the Buddhist doctrine.


In Nichiren Buddhism both practice and study are considered like the two wings of a bird. In terms of the principle of hearing and listening with great determionation and intent, nothing is more intensly elaborated upon in the Nichiren school.   




Etoro,


Thank you for this information which I have noted. For the time being, my spiritual remit is to  develop and perfect my understanding of the Theravada as the ground of further development in the Dharma. This spiritual practice has been given to me by Noble Teachers of the Dharma.


With regard to the Saddharma Pundarika Sutra, we have competed a survey and have understood the Truth of this Sutra which is grounded in Buddhahood. In further preparation, I now have to resume studies in Sanskrit. I am just waiting for the moment to arise when actual study of Sanskrit may begin.


What does this have to do with the Lotus Sutra?


The insight that one ought not teach novices how to practise very advanced Dharma before they can handle it.


 


Thank you.





 


One can only wonder whether the gleaining of understanding that is expressed above will extend to a true study of the history of the teaching and practice of the Lotus Sutra as it was spread, studied and applied from India to China and Japan over the course of 2500 years.  For those truly interested they can pay this web site a visit.


iriab.soka.ac.jp/orc/Publications/BPPB/i...


 


 


 

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7 years ago  ::  Sep 15, 2010 - 2:15PM #3
etoro
Posts: 595

Sep 15, 2010 -- 4:35AM, Bhakta_glenn wrote:


Etoro,


 


Theravada Buddhism does not have an Esoteric Doctrine. However, its Dhamma is profound.


Tibetan Buddhism does have Esoteric Doctrines.


You and I can exchange ingorant words about who has the greatest practice but I withdraw. Not only is such discussion tainted with the Canker of Conceit, it is childish.





NIchiren Buddhism as practiced in the SGI also does not have any form of esoteric doctrine. There is also nothing in Nichiren's writings which suggest any form of esoteric doctrine or practice.  Nichiren's teaching and practice simply fullfils the mandate of the Lotus Sutra to spread the teachings far and wide and to plant the seeds of Buddhahood to as many human beings as possible in a single lifetime.


Nichiren states,


 "Exert  yourself in the two ways of practice and study. Without practice and  study                            there can be no Buddhism. You must not only  persevere yourself; you must also teach others. Both practice and study  arise                            from faith. Teach others to the best of your  ability, even if only a single sentence or phrase. Nam-myoho-renge-kyo." Writings of Nichiren Daishonin, Volume 1 pg 386


 



As for who has the greatest practice, I personally do not need to engage in a debate arguing over the merits of teachings and practices directed at voice hearer disciples in the first 20 years of the Buddha's minsitry versus the teachings he taught in the last 8 years of his life directed at the entire human race. The respective value of such teachings to me are self evident.  All of the Buddha's teachings are meant to awaken an awareness of that which is beyond reckoning, beyond words and beyond normal comprehension. It is known as the "region of the unfathomable". Therefore all of the practices and teachings of Buddhism must be engaged in a state of faith and belief in the Buddha's capacity itself.  Since they all lead to the same goal, Nichiren has distilled all Buddhist practices into one fundamental practice:  the practice of embracing the wisdom of the Lotus Sutra itself. 


As Nichiren states,


"The  provisional teachings expound our mental and physical existences as  impermanent. The                            Lotus Sutra teaches that they constantly  exist. When one eliminates attachment to impermanence then the Phantom  City is 'wiped                            out."   - Record of the Orally Transmitted Teachings of Nichiren interpreting the meaning of chapter 7 of the Lotus Sutra.


 


 


 

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7 years ago  ::  Sep 16, 2010 - 8:55AM #4
etoro
Posts: 595

Since te goal of Buddhist practice is to awaken self and other on the basis of sympathy and compassionate when the focus is driven by a concern for the untold misery of human beings across time and places this is the measure by which Bodhisattvas must fathom the quickest way to enable all people, regardless of spiritual and intellectual capacity, to attain Buddhahood. These complex thought processes are the issues which drive the thinking of all Mahayana doctrines.  The thought process in true Buddhism is like that of a physician which seeks to provide the finest medicine to the ills of all mankind. Bodhisattvas show the way to Buddhahood by using the effects of practical daily life as the fuel to reveal the fire of enlightened wisdom. This is known as wisdom applied to ever changing circumstances.   

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7 years ago  ::  Sep 16, 2010 - 12:21PM #5
etoro
Posts: 595

Sep 14, 2010 -- 6:00PM, Bhakta_glenn wrote:


Sep 13, 2010 -- 10:56PM, etoro wrote:


Glen,


 


You should assume that all the issues you identified above are well understand and well observed in the Nichiren Sun Lotus (Nichiren) School of Buddhism. The Nichiren school is a truly globally successful school of Buddhism in the modern age. The teachings contain the heart of the Buddhist doctrine.


In Nichiren Buddhism both practice and study are considered like the two wings of a bird. In terms of the principle of hearing and listening with great determionation and intent, nothing is more intensly elaborated upon in the Nichiren school.   




Etoro,


Thank you for this information which I have noted. For the time being, my spiritual remit is to  develop and perfect my understanding of the Theravada as the ground of further development in the Dharma. This spiritual practice has been given to me by Noble Teachers of the Dharma.


With regard to the Saddharma Pundarika Sutra, we have competed a survey and have understood the Truth of this Sutra which is grounded in Buddhahood. In further preparation, I now have to resume studies in Sanskrit. I am just waiting for the moment to arise when actual study of Sanskrit may begin.


What does this have to do with the Lotus Sutra?


The insight that one ought not teach novices how to practise very advanced Dharma before they can handle it.


 


Thank you.





 


Glen,


To follow up on your thought above, there is much much that can be shared. Nichiren revered and upheld the wisdom of the Sad Dharma Pundarika or Lotus Sutra within the core of a throroughly saturated Buddhist nation during 13th Century Japan.  A study of the social and political history of the preceding 700 years from the 7th to the 13th centuries reveals a vast infusion with the principles of Buddhism in order to bring wise governance and order to their society. Nichiren's appearance and prosletyzing activity corresponds with the principle  "emergence of the Bodhisattva's of the Earth" the Bodhisattvas who are called forth by Shakyamuni Buddha in the 15th chapter of the Lotus Sutra. From the standpoint of Nichiren's teachings this activity, as recorded in the sutra itself, indicates the fact that Shakyamuni Buddha was preparing to reveal his most fundamental principle of wisdom and insight regarding the true aspect of life itself and his actual self identity.


Nichiren believed himself to be the true Votary of this Sutra and he also carried out his lifetime activities in accordance with this inner belief. And when we consider the depth of Nichiren's accomplishment such as the social, spiritual and intellectual circumstances within which he carried out his life activities, i.e progating the heart of the Sad Dharma Pundarika Sutra to a society of highly accomplished Buddhist masters, NIchiren clearly manifested and exerted an extremely powerful spiritual nature fueled by a boundless compassion for Life itself.


In a writing entitled "Entity of the Mystic Law" (Sad Dharma) Nichiren offers the following insight as the true nature of these Bodhisattva's who emerge from beneath the Earth.


----------------


"Question: The Lotus of the entity of the Mystic Law is difficult to understand, and therefore metaphor is used to make the meaning clear. But is there any example in the sutras to support such a practice?"


"Answer: The sutra says: "[They are] unsoiled by worldly things like the lotus flower in the water. Emerging from the earth..." Here we see that the Bodhisattvas of the Earth are the lotus of the entity of the Mystic Law, and that the lotus is being used here as a simile. But I will write to you about this again at some future time."


"This teaching represents the ultimate principle of the entire Lotus Sutra. It is the ultimate purpose of Shakyamuni Buddha’s advent, as well as the heart and core of the Lotus Sutra, which was entrusted to the great bodhisattvas who sprang up out of the earth so that they might spread it widely in the Latter Day of the Law."


Entity of the Mystic Law - Writings of Nichiren Volume 1 pg 446


----------------------------


Glen,


The principle "unsoiled by worldly things" is the core wisdom of the Buddha's enlightenment. This is the reasoning behind the practice of chanting Nam Myoho Renge Kyo.  Chanting Nam Myoho Rege Kyo with faith in the Buddha's wisdom itself manifests the oneness of the common mortal and the Buddha wisdom. 


The discriminating concept of "one must not teach advanced dharma" in the view of the Nichiren school is a false understanding of the Buddha wisdom. For example, the audience that gathers to listen to the exposition  of the Sad Dharma Pundarika Sutra in the very first chapter itself are the beings of all ten realms of existence including dragons, demons and other forms of non-human beings. This is why in explaining the meaning of the "Entity of the Mystic Law", Nichiren in the very first paragraph, using a dialective form of teaching, states,


"QUESTION: What is the entity
of Myoho-renge-kyo?"


"Answer: All beings and their
environments in any of the Ten Worlds


are themselves entities of Myohorenge-kyo."  


 Entity of the Mystic Law - Writings of Nichiren Volume 1 pg 417


Here Nichiren is saying that all beings are inherently the principle expounded in the Sad Dharma Pundarika sutra regardless of whether they are aware of it or not. This is because all beings are the entities of the simultaneity of the law of cause and effect in a single moment of becoming. Moreover, the principle of forcefully expounding the Sad Dharma to beings who have impure sense faculties is thoroughly taught by Shakyamuni Buddha in the 20th chapter of the Lotus Sutra. At the end of that chapter Shakyamuni Buddha reveals that the affairs of the Bodhisattva Never Disparaging were his own practices in a previous lifetime.


These are very important teachings of true Buddhism. It is important to study the sutras.


 


 


 


 


 


 

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7 years ago  ::  Sep 17, 2010 - 11:59AM #6
etoro
Posts: 595

Zhiyi is reported to be the author of this thought:


 


"For  example, many elementary doctrines and bridging concepts had been   taught early in the Buddha's advent when the vast majority of the  people  during his time were not yet ready to grasp the 'ultimate  truth'."


 


This  is a Conceit. It  is highly contorversial because it is Miccha Magga, an expression which  Theravada Buddhism could quite justifiably attribute to Wrong Speech  from the Wrong Eightfold Path.


------------------------------------------


Okay. Then it must follow that Shakyamuni Buddha himself must have expressed a conceit because Shakyamuni Buddha states the same thing in the Lotus Sutra. 


If your strategy is to now tear down the teachers of the Lotus in favor of the Theravada interpretation of the Lotus Sutra and knowledge of sanskrit and Buddhism, best of luck with that approach. Your assumption about who truly understands sanskrit, who is qualified to read the Lotus Sutra, who is best capable of understanding the Lotus Sutra and such derives from circumspection. The Lotus Sutra's narative is truly profound.  The people who have practiced the Lotus Sutra were also great.  The problem with your viewpoint is that it is influenced by the blind adherence that only the Theravada of Sri Lanka and their progeny are the only qualified teachers in the world. This view of yours is also influenced by the fact that you have little to no knowledge of the history and accomplishments in Sino-Japanese Buddhism.


You should reflect on the fact that while you have confidence that you are about to be well taught in the transcendent wisdom of Sanskrit concepts you presume that neither the Chinese nor the Japanese of former and present times were well taught by the Indian translators like Kumarajiva, Darmaraksha, Paramartha, Shubakarahimsa and numerous others of the great Indian master who made the great journeys or the great Chinese masters who made the long pilgrimages to india and so forth. 


In the end I can not help but conclude that you are engaging in biased and defensive talk with out any correct insight in to these matters.  


My thought is that by your referring to great Master Tien Tai Chih-hi as "Zhiyi" it appears that you may have pulled your comment above out of some web site somewhere.  You are supposed to provide references for your quoted statements.


Glen, you are not saying anything that has not been already deeply considered over the many centuries of Buddhist practice in foreign countries. In particular, the Japanese being the farthest country in east Asia, their insight into Buddhism derives from a great awareness in regards to application of Buddhist principles traveling across Asia within multicultural settings. They are ahead in this issue by at least 1500 years. What you need to understand is that this process of "subtle concepts getting lost in translation" and such has been teased out over numerous generations of highly devoted and intelligent men and women.  


You're repeating stuff that is already well known.


Gassho

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7 years ago  ::  Sep 17, 2010 - 1:36PM #7
etoro
Posts: 595

Glen,


 


Let me share an even more important point with you. These thoughts occurred to me while I was engaged in reciting the ttile of the Lotus Sutra ealier. Let me share some insight I have regarding the function and evolution of spiritual philosophy in the history of human civilization.  I am going to use the history and the philosophical evolution of the West, which we are more intimitaley familiar, as an analogy to explain where and how the Buddha's philosophy has served in the evolution of Asian nations. In this way I will point to how the value system fostered by the Buddha's ministry has been distilled into the social and spiritual cultures of Asian countries and the manner in which Buddha wisdom is being employed in these latter times. I am going to be as brief as possible.


If we look at the position of the Catholic Church in the modern western world it appears that they have been displaced or relegated to a realm separate from politics and economics.  It also appears that for the most part their ability to influence the interests, objectives and activities of the modern world have also been diluted considerably. Only to the extent that the Catholic Church itself is a player in the affairs of modern life, such as in the social sciences and in economic and political activity are they able to bear some modicum of influence. 


Yet if we consider the historical role of the Church it has played a huge role in the development of numerous modern institutions such as nations, laws and governmental systems, philosophies regarding the true source of sovereignty and human rights, the development of science such as medicine, astro physidcs and other fields of modern science and life. In this way we can role back time and give a great measure of credit to the original beliefs and life work of Jesus Christ for the developments of modern western civilization. But the people of today are actually more engaged in the purposes and activities of these modern institutions, such as the appication of social justice and democracy,  more so than they are consciously aware that they can be traced back to the value systems fostered by Jesus Christ.


These historical developments follow a similar pattern in Asia. The Theravada of today is a side player in the affairs of Asian nations.  For most Asians in Theravada countries, Theravda influence at best gets them to Sunday school.  Yet we can find that the Buddha's value system has been absorbed into the social beliefs and customs.


Modern democracatic practices and principles of human rights and the fostering of a just society in the most advanced Asian countries such as Japan can trace their roots to the developments in Mahayana philosophy.  The Vimalarkirti Sutra, the Sri Mala Deva Sutra, the Prajna Paramita sutra, Vajrayana beliefs  and many other worlks of the Mahayana all focus Buddha wisdom on the enlightenment, lifestyle and moral responsibility of the householder. This in turn has fostered growth and development of modern Asian secular institutions and movements which seek to bring about greater wisdom and democratic values and systems to Asian countries. Couple this with the fact that Buddhist philosophy and modern science hold many beliefs in common and there you find the locus of Buddhist principles and values being applied to the issues of modern life.


A very well documented history of the issues and philosophical principles underlying these developments can be observed and learned through the writings and teachings of Nichiren himself. Nichiren is a core spiritual reformer in the development of Japanese society. The effect of his teachings has fostered not only great internal reforms within the Japanese socio-political system but given its timing with the impact of World War 2 these internal reforns have also inspired the global movement of the Nichiren practice of Buddhism in the Soka Gakkai International as well as other global Nichiren spiritual movements. 


In the end we can discover the influence of the great teachers of the Theravada, Mahayana, Vajrayana in all these affairs and movements for peace and justice; the non-duality of Buddha wisdom and daily life.


 


 

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7 years ago  ::  Sep 18, 2010 - 7:15AM #8
etoro
Posts: 595

Glen states,


"I am merely pointing out an approach  to spiritual training that reflects how I am being trained. It is the  claim of the Nichiren School of Buddhism that the Teaching of the  Theravada is contained within the Lotus Sutra. Whilst the Lotus Sutra is  a synthesis of all of the Buddha's Teaching."


This is not a claim that need be made by any persons per se.  It is expressed directly in the Lotus Sutra.  The Lotus Sutra is a teaching that is expressed from the standpoint of the "perfection of wisdom". This is its purpose.  Just as you have learned recently by your teacher,  any one who reads and practices the Lotus Sutra with earnest faith and intent is immediately elevated to the state of prajna paramita.  This is directly stated in the 17th chapter of the Lotus Sutra and many others chapters as well.


 


"If  the Theravada is contained within the Lotus Sutra, then one ought be  able to expect that the Morality of the Theravada may be found there. If  the Lotus Sutra training is greater than  Theravada, then it must be  greater than any Teaching of the Theravada.  A Theravadin Buddhist ought  not be able to find a moral flaw in it, regardless of who the  author  is supposed to be."


Glen, the Mahayana in general have a very different perspective on the nature of morality. In its final analysis the reasoning behind the relativity of moral action derives from the relationship between intention and action and the oneness of self and other. All action derives from the interrelationship of self and other. The Mahayana criticizes the "voice hearer" or Theravada doctrine in that the latter judges intention from the standpoint of actions taken whereas the Mahayana view judges actions from the standpoint of intentions. I suspect that the latter view derives from the Buddha's injunction where Buddha states,  "it is enought to kill the will to kill". I dont know the exact sutta where this is found but I am sure you can find it. 


An even deeper understanding of this derives from knowledge of how karma is formed and then manifested. Karmic action recides as latent seeds within alaya consciousness before they are stimulated into manifest form by causes and conditions. The latent seed aspect derives from intent and actions taken since the infinite past in the interrelationship between self and other. In this present life therefore, karmic action recides in the mind before it takes form by the body. Therefore it is more important to purify and master one's mind by transforming ones intentions towards others.


All of Buddha's action derives from an inner wisdom of the Sad Dharma or correct Law / wonderous law / dependent origination. The intent to uphold the correct Law in all of one's actions purifies all karmic action. This is Buddha's wisdom. Therefore to practidce and uphold the Lotus Sutra is called the Diamond or Vajra Precept.


The source of all Buddhas wisdom prior to action derives from an awareness of the "Sad Dharma".  The desire to express the Sad Dharma in ones environment through all of ones interactions with others transforms the land into a Buddha's land.


 


"In  Buddhism, one is not judged by his birth, one is judeged by his Kamma,  actions. But, since birth is determined by Kamma. The Buddha himself was  a Bodhisatta by birth accoridng to his dharma."


 


Yes and the highest karmic action is to uphold the wisdom of the Sad Dharma in all of ones action.  Teaching others the wisdom of the Sad Dharma or Lotus Sutra are the eternal activities of all Buddhas.

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7 years ago  ::  Sep 19, 2010 - 3:01PM #9
etoro
Posts: 595

Glen, all of your statements above are simply the opinions of your teacher. They assert the dogmatic view of the Theravada over Mahayana practices and texts. These are old and retead arguments that were old when Jesus Christ was born.


The only improvement I see in your argument is that you now are addressing the words and meaninsg written in the Lotus Sutra itself rather than attacking its practitioners. I certainly agree that the onus should be put on the words of the sutra.  In this way we can question the mandates of the sutra itself and perform comparisons of the syntax and meanings found throughout the various sutras.


Be that as it may, in the 2nd chapter of the Lotus Sutra, the chapter in which the Buddha illuminates the inner intent of all of his innumerable ways and means of teaching the doctrine Shakyamuni Buddha directly states,


"Shariputra,  if any of my disciples should claim to be an arhat or a pratyekabuddha  and yet does not heed or understand that the Buddhas, the Thus Come  Ones, simply teach and convert the bodhisattvas, then he is no disciple  of mine, he is no arhat or pratyekabuddha."



"Again,  Shariputra, if there should be monks or nuns who claim that they  already have attained the status of arhat, that this is their last  incarnation, that they have reached the final nirvana, and that  therefore they have no further intention of seeking  anuttara-samyaksambodhi, then you      should understand that such as these are all persons of overbearing  arrogance. Why do I say this? Because if they are monks who have truly  attained the status of arhat, then it would be unthinkable that they  should fail to believe this Law. The only exception would be in a time  after the Buddha      had passed away, when there was no Buddha present in the world. Why  is this? Because after the Buddha has passed away it will be difficult  to find anyone who can embrace, recite, and understand the meaning of  sutras such as this. But if persons at that time encounter another  Buddha, then they      will attain decisive understanding with regard to this Law."  Lotus Sutra - ch2.


Since you have not even begun to learn the meaning and intent of the Lotus Sutra and it appears that the wisdom of the Lotus Sutra carries no weight with you I would have to conclude that your views and that of your teachers regarding the veracity of the Lotus Sutra are simply misguided opinions.


You obviously have no knowledge regarding the true ways of the Buddha wisdom as asserted by the Lotus Sutra and the way the teachings are applied across time and space.  In short you do not understand the Bodhisattva wisdom. You are simply confused by the illusion of ever changing causes and conditions.


 


 



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7 years ago  ::  Sep 19, 2010 - 4:58PM #10
Baphamett
Posts: 1

First & foremost... thank you for the opportunity to share...


The Lotus Flower is a symbol of simultaneous cause & effect...


To adhere oneself to the teaching of this sutra simply means to


accept ones enviorment/surroundings & maintain ones ability


to stand out & flourish in a positive & profound way that benefits


all who perceive... Cool

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