Post Reply
Page 4 of 5  •  Prev 1 2 3 4 5 Next
Switch to Forum Live View The Meaning of the Lotus Sutra
4 years ago  ::  Apr 04, 2011 - 6:26PM #31
etoro
Posts: 572

Shakyamuni Buddha was the reformer (aka restorer) of the original wisdom (Dharma) of Vedanta (oneness of the beating heart and the core principle which gives rise to manifested existence) and Nichiren is the reformer (aka restorer) of the original gateway that was harvested by Shakyamuni Buddha now in the later day of the Dharma.  Nichiren embodies the original teacher of the oneness of sowing and harvesting the seeds of Buddhahood.  The meaning which underlies this great truth is the principle that the highest teaching of Buddhism is known as "the perfect and immediate attainment of Buddhahood in one's present form".  This is a truly wonderful thing for all mankind, especially now in this age which is charcaterized by the presence of weapons of "mass destruction".  Political leaders with the nearly "perfect and immediate" capacity to destroy all life with the flick of a deluded thought  directing a finger to press a destruct button. Just as we have evolved our conscious human knowledge in such a negative path then why not assume that nature has also endowed us with the power to awaken the wisdom which can see through to the true nature of one's own mind and the true aspect of life. This development of human wisdom was cultivated over a period of 1,800 years as the wisdom of the Mahayana was made more and more manifest, clear and presently available.  This is the true meaning of the message embedded in the expedient means chapter of the Lotus Sutra.


Nichiren, the votary of the Lotus Sutra and the embodiment of the leader of the primordial Buddha's original  disciples (as defined in the 15th chapter of the Lotus Sutra) states,


"This Myoho Renge Kyo (Sad-Dharma Pundarika Sutram) is a term designating the essential nature of our minds, or more generally speaking the essential nature of the minds of all living beings, the eight petaled white lotus blossom (Buddha nature).  The words of the Budha himself teach us this.  From time without beginning until the present, these bodies of ours have transmigrated through the realm of birth and death in a state of delusion as to the essential nature of the mind that is withn these bodies.  But now that we have encountered the Lotus Sutra and chant the Daimoku that represents the Thus Come One of Original Enlightenment, who possess the three bodies within a single body, the Thus Come One becomes manifest.  IN our present existence we achieve the inner realization and attainment of Buddhahood that is known as the attainment of Buddhahood in one's present form." WND V2 pg 87.  


Nothing offers us with a greater sense of urgency than the knowledge that this is the age of humanity in which both the greatest source of destruction and the quickest way to universal security (speedy access to the Buddha wisdom wihtin our own lives) exist in a manifest state on our planet. All other world religions teach methods whose objectives are to "escape this saha world"; a world which is characterized by suffering.  Here the term suffering indicates "fear of death", the illusion of non-existence.  The Mahayana, which began in earnest with the teachings of the spiritual poet Ashvagosha - who taught that the great pure Dharma is present in the world simultaneously and that the Buddha is always present eternally preaching the pure Dharma - (Oneness of Buddha and Dharma) was then established by his disciple Nagarjuna, who taught that "form is emptiness and emptiness is form", the oneness of the two types of truth, conventional and ultimate truth, the unity or oneness of the four noble truths.   


Speaking of Nagarjuna, certain research suggests that Nagarjuna made himself famous by taking the Buddhist philosophy of the equality of all beings into the Naga tribe, a lowly caste of people cast as "the serpant people" and taught them the wisdom of the Buddha. This would suggest that Nagarajuna was seeking to send a message to the people of his time concerning the practice of human discrimination.


The purpose of these teachings were to reveal that one can attain Buddhahood in ones present form and that one need not undergo countless aeons of austere practices as taught in the Bramin faith vedanta in order to do so. But if we were to consider the nature of causality as we experience it in the manifested realm it would appear that causes are made in the present and that effects are reaped in the future and that the effects we experience in the present derive from causes made at some point in the past in this life as well as past lifetimes. This apparent nature of "past, present and future" as it appears to our minds and how we as human beings then go about producing the history of our lives and the world produce a world of discrimination and uneven outcomes. It is as if we are governed by the effects of the "Big Bang", the unfolding of the existential laws which produce atoms and molecules and the periodic table of atomic elements.  But when we (the scientists among us)  ask ourselves, "well, what existed before the big bang?" there appears to be no reasonable way of describing reality in this state of existence other than to say "a state of potential".  The same mode of thinking of the matter also suggests that there is also no reasonable way of describing our lives after death or before birth either, accept maybe as a potential being latent within our parents gene pool. Yet in Mahayana Buddhisms there is the principle known as the "non-birth and non'death of the phenomena realm" or the true aspect of all phenomena.  Buddhism (and original theoretical vedanta) also teaches a principle known as the "eternal stream of consciousness".  In this regard in the most current thinking of the modern world we find that there is a convergence of thinking which believes that the unified field underlying the four forces of the universe, gravity, electromagnetism, weak nucleic and strong nucleic force is consciousness or the law of knowledge and information itself.


A universal law of logic, knowledge and information appears immanent in the universe.  Scientists also say that such laws are every where at all times and they are compatible and complement the nature and workings of our own minds.  Such information informs the structure of say DNA and other replicatable molecules. This is why the Buddha says that when one attains Buddhahood, one's own mind pervades the entire universe.


 


Gassho


 


 


 


 


 

Quick Reply
Cancel
4 years ago  ::  Apr 19, 2011 - 12:58PM #32
etoro
Posts: 572

People wonder about the emergence of the Mahayana or doctrine of the Buddha vehicle aka Lotus Sutra and believe that it is a form of disolution of the original teachings of the Buddha.  But there is much evidence which suggests otherwise.  Here are some examples.  


In the writings of Maha Thera Narada there is the account of the meeting between the Buddha and Brahmasahampati shortly after the Buddhas enlightenment.  The Buddha sensing that there was no one in the samsaric world who could grasp the pristine unconditional source of his wisdom felt discouraged at the plight of the dualistic world of man, stuck in samsara as it were.  Being just a man himself he felt the need to share his Dharma.  But seeing as there was no one qualified in the world to share in the unconditional wisdom with him; some one who understood the appropriate way to respond, the Buddha lamented.  Just then the thought occurred to him that the entity to which all Buddhas praise and look up to is the Sad-Dharma itself. When this realization came upon him he felt a sense of great joy.  At such a moment the Brahma Sahampati up in the Brahma heavan manifested before the Buddha and began to encourage the Buddha to go into the world and preach the Dharma for there are in the world, "beings with little dust in their eyes" whom are capable of grasping the Buddha's teaching.  The Buddha then turns to the Lotus pond and the princple of expedient means arises in his mind.  He then recalls the five companions and decides to go and teach them the Sad-Dharma by way of expedient means. This is known as the first turning of the wheel of the law.  In this respect, all the teachings which the Buddha left in the world for the sake of the enlightenment of all mankind are known as the Lotus Blossom Dharma wisdom of the mystic law of cause and effect.

The Lotus Sutra begins with an introductory sutra known as the "Sutra of Immeasurable Meanings derive from a single great truth of immeasurable wisdom and depth.  The namke for this single greath truth is Nam Myoho Renmge Kyo which encompasses the threefold contemplation in a single mind and the three thousand realms in a single moment of thought.


www.sgi-usa.org/buddhism/thesecrettohapp...


As Nichiren states,


"Therefore, in the Lotus Sutra the
Buddha gives this warning: “There is
no need to enshrine the relics of the
Buddha there.” And the Nirvana Sutra
says, “What the Buddhas take as their
teacher is the Law. Therefore, the Thus
Come Ones honor, respect, and make
offerings to it.” In the passage from the
Lotus Sutra, the Buddha is saying that
his relics need not be enshrined in
the stupa alongside the Lotus Sutra.
And the passage from the Nirvana Sutra
indicates that the Buddhas should
honor, respect, and make offerings to
the Lotus Sutra.


The Buddhas, because they were enlightened
by the Lotus Sutra, were able
to attain Buddhahood. Therefore, if
they should fail to preach the sutra to
others, they would be withholding
from others the seeds of Buddhahood
and would be committing a fault. For
this reason, the Thus Come One
Shakyamuni made his appearance in
this saha world and prepared to preach
it. But the devil king of the sixth heaven,
otherwise known as the fundamental
darkness, entered into the bodies of
all the people and caused them to hate
the Buddha and impede his preaching.
Thus the king known as Virudhaka
killed five hundred people of the
Shakya clan; Angulimala chased after
the Buddha; Devadatta rolled a huge
stone down on him; and Chincha, the
daughter of a Brahman, tied a bowl to
her belly and claimed to be pregnant
with the Buddha’s child.
The lord of a Brahman city proclaimed
that a fine of five hundred ryo
of gold should be levied against anyone
who invited the Buddha into the city.
As a result, the people of the city
blocked the road with thorns, threw
filth into the wells, built a barricade of
spikes at the gate, and put poison in
the Buddha’s food, all because of their
hatred of him.
The nun Utpalavarna was murdered,
Maudgalyayana was killed by Brahmans
of the Bamboo Staff school, and
Kalodayin was buried in horse dung,
all because of animosity toward the
Buddha.

Nevertheless, the Buddha managed
to survive these various ordeals, and, at
the age of seventy-two, forty-two years
after he first began preaching the Buddhist
teachings, at a mountain called
Gridhrakuta northeast of the city of
Rajagriha in central India, he began to
preach the Lotus Sutra. He preached it
for a period of eight years". WND V1pg 338





Quick Reply
Cancel
3 years ago  ::  Jul 18, 2011 - 4:38PM #33
etoro
Posts: 572

The preaching of the Lotus Sutra represents the last leg of the Buddha's preaching life as it regards the revelations of Buddha wisdom or ultimate truth or transmundane truth, "paramartha".  This last leg concerns the true purpose of the Buddha's life, the true identity of the Buddha's life itself,  and the manner in which the Buddha perceived the causality of his own life, how he acquired the transmundane knowledge, knowledge of nirvana and the eternity of life. Yet for many people even those who have resolved to commit their lives to Buddhist practice the Lotus Sutra is not very well understood or acknowledged in the above manner.  To be sure, many web sites state that the Lotus Sutra is considered the final sermon of the Buddha, the Buddha's highest teaching or the most popular of all Buddhist scriptures in the East Asian world. But these are usually stated as merely an opnion of some but not all Buddhists.


To explain why this teaching is regarded as such we should consider the following.  Buddhism seeks to address the true nature of thought as an antidote to the causes of suffering. Here the term thought also can be substitued for the words phenomena or dharmas.  In this respect the Buddha taught that the cause of suffering is attachment to false dharmas; dilusional thoughts, words and actions which are committed on the basis of such dharmas or thoughts or "dhatus".  Of all thoughts analyzed and broken down to their constituent parts non is more difficult to understand and difficult to comprehend than the "Buddha dhatu" itself, the thought or Dharma which qualifies the correct teacher and teaching as "the Buddha" and Buddhism.  This Dharma is known as the Sad Dharma.


Buddhism seeks to iluminate upon the true nature of the person and the true nature of all things other than the person such that suffering and delusion is eliminated from the subjects life. This trajectory of thought grows ever deeper as the subjects are analyzed.  In the final analysis the principle to be perfectly understood concerns the "true aspect of all dharmas" and the true causality of the Buddha's life. This in itself is the subject of the Lotus Sutra as understood from the standpoint of the Buddha's own inner mind of wisdom. This teaching represents the culmination of the Buddha's philosophy of wisdom. Such is the reason why we find the statement in the 21st chapter of the Lotus Sutra, the chapter wherein the entirety of the Buddha's philosophy is transferred to the Buddha's closest disciples for the sake of all future generations. In this most important of all dialogues recorded in the Buddhist Mahayana sutras the Buddha makes the following all encompassing statement.


"Thereupon the Buddha addressed the great assembly of bodhisattvas,
beginning with Viśiṣṭacāritra:  

“The transcendent powers of the buddhas are as immeasurable, limitless,
and inconceivable as this. Yet if I were to use these transcendent powers
to teach the benefits of this sutra so that it would be entrusted to you for
immeasurable, limitless, hundreds of thousands of myriads of koṭis of incalculable
kalpas, I would not be able to reach the end of these qualities.

To sum up, in this sutra I have clearly revealed and taught all the teachings of
the Tathāgata, all the transcendent powers of the Tathāgata, all the treasure
houses of the hidden essence of the Tathāgata, and all the profound aspects
of the Tathāgata. For this reason, after the pari nirvāṇa of the Tathāgata, you
should wholeheartedly preserve, recite, explain, and copy it, and practice
according to the teaching. Those who accept, recite, explain, and copy it,
and practice according to the teaching, in whichever land they may be, in a
place where the sutra abides—either in a garden, a forest, under a tree, in a
monk’s chamber, in a layman’s house, in a palace, on a mountain, in a valley,
or in the wilderness—in all of these places they should erect and pay
homage to a monument. Why is this? Because you should know that these
places are the terraces of enlightenment where all the buddhas have attained
highest, complete enlightenment, where all the buddhas have turned the
wheel of the Dharma, and where all the buddhas entered parinirvāṇa.” LS ch21

Thereforfe the Lotus Sutra reveals the Buddha dhatu. The Dharma of the Buddha.  This highest Dharma as taught in the Nichiren school is Nam Myoho Renge Kyo.


In Buddhism there are four main subjects which must be mastered.  The course and subtle selflessness of persons and the coarse and subtle selflessness of dharmas. Another way in which this is stated is to say that the teachings to be mastered consist of the illusions of thought and desire (the selflessness of persons), the illusions innumerable as particles of dust and sand and illusions concerning the true aspect of the Buddha's own life. The Lotus Sutra addresses this last of most important teachings and serves as the final instruction to all Bodhisattvas.  Nichiren, the person who embodies the practices of Bodhisattva Visistacaritra in the later age, otherwise known as the specific manifestation of the devotees of the Sad - Dharma Pundarika Sutra indicates that the fundamental wisdom of the Buddha, the teaching by which all Buddha's attain their status as Buddhas is the eternal devotion to the eternal law, the Sad-Dharma or Lotus Sutra itself, the true entity that is the basis and fruit of all thoughts, dharmas and universal phenomena itself. Nichiren states that the fundamental law hidden in the depth of the Lotus Sutra is the seven character phrase known as Nam Myoho Renge Kyo. 


This teaching is exceedingly profound profound and the proported basis for the universal awakening of all sentient beings.  


Doctrinal proof that the Lotus Sutra expounds the true universal basis of all reality and the law of inner wisdom which illuminates the workings of the inner entity and function of our lives as revealed by the Buddha in that sutra can be found in the thousand year trail of exposition and commentaries on the profound meaning of the Sad-Dharma Pundarika Sutra beginning with the skillfull translations from Sanskrit to Chinese undertaken by Kumarajiva and his disciples.  It was Kumarajiva's translations which gave rise to the most authoritative Mahayana doctrines and the treatises of Nagarajuna and his disciple Aryadeva. These lead to the philosophical developments in Chinese Buddhism and in turn lead to the 8th century Japanese establishment of the Lotus Tendai school of Buddhism. This in turn leads four centuries later to the advent of Nichiren and the establishment of Nichiren BUddhism in the 13th century. 


All of Nichiren's doctrinal foundation, as indicated throughout all of his major writings, treatises and teachings contain the citations of the major sutras and treatises of official Buddhist doctrine and philosophy. Most importantly, Nichiren's own philosophical legacy derives from the threads of the Tien Tai Lotus tradition in China and the teachings of Tien Tai's teacher Yui Su of Mount Nan Yueh, Tien Tai and his disciple Chang Han and the 8th century commentaries of the 6th patriarch of the Tien Tai school, the Great teacher Miao-Lo. It was Miao-lo's direct disciple who trained the Japanese monks dispatched by the Emperor of Japan to obtain the official Chinese doctrines of the Chinese Tien Tai school to be braught back to Japan. 


All this to say,  Nichiren once wrote a letter during his second exile to a fellow exiled priest by the name of Sairen-bo Nichijo while on Sado Island in the fifth month of 1273. This letter has subsequently been given the title "The True Aspect of all Phnomena".  For some reason Sairen-bo was also in exile on Sado Island, where he had been converted by Nichiren in the second month of year. Sairenbo a former Tendai priest, already knew something about “the true aspect of all phenomena”; as I stated above it was a fundamental concept in the Tendai school of Buddhism. He could not, however, satisfactorily come to grips with this concept through T’ien-t’ai’s theory alone, so he asked the Daishonin for an explanation. The True Aspect of All Phenomena is the Daishonin’s reply. In this letter, after the priest asks Nichiren the meaning of the passage in the 2nd chapter of the Lotus Sutra Nichiren responds by stating the following reply.


Question - The “Expedient Means” chapter in the first volume of the Lotus Sutra states, “The true aspect of all phenomena [can only be understood and shared between Buddhas. This reality consists of the appearance, nature . . . and] their consistency from beginning to end.” What does this passage mean?


Answer: It means that all beings and environments in the Ten Worlds, from hell, the lowest, to Buddhahood, the highest, are without exception manifestations of Myoho-renge-kyo. If there is an environment, living beings are bound to dwell there. A commentary states, “Living beings and their environments always manifest Myoho-renge-kyo.”1 Another says: “The true aspect invariablymanifests in all phenomena, and all phenomena invariably manifest in the ten factors. The ten factors invariably manifest in the Ten Worlds, and the Ten Worlds invariably manifest in life and its environment.”2


The above pasages make clear that the lives of all living beings inherently possess the Buddha nature or seeds of Buddhahood and this Buddha nature is itself the latent potential for realizing the true aspect of our own lives and the true nature of life and reality.  This fact is the basis which provides the potential that enables all living beings to attain Buddhahood. In other words the very fact that we exist and function as living beings with conscious knowledge of the functions of self and envrionment is itself the manifestation of the law of the great universe and this alone indicates that we possess the Buddha nature within our own being. Science seeks to identify the laws which govern the body in a sort of objective quantifiable and detached way apart from the self that is doing the analyzing.  But this approach is like peeling away at an onion seeking to discover some kind of core at the center of the onion or like deconstructing the atom into subatomic particles only to find that matter and energy are a single entity.  At the core of all matter is energy divided by the speed of light squared.   This is the teaching found at the core of the Lotus Sutra. The core energy of life is transmitted from life to life in an unbroken chain since the infinite past.  The Buddha's enlightenment in the infinite past is based upon this realization.  


 

Quick Reply
Cancel
3 years ago  ::  Jul 19, 2011 - 10:36AM #34
etoro
Posts: 572

In Chapter 10 of the Lotus Sutra, the Buddha speaks of the qualities of beings who will come to preach this sutra in the future to all sentient beings.He also explains that it is the most treasured of all sutras and the one that is most difficult to beliueve and to understand by common mortals.  Instead they disparage the sutra and cast aspersions to those who preach it.  This is consiudered normal behavior in the mundane world. The sutra states,


O Bhaiṣajyarāja! I now tell you that
I have taught many sutras;
Among these sutras, however,
The Lotus Sutra is the utmost and best.



Then the Buddha spoke further to Bodhisattva Mahāsattva Bhaiṣajyarāja,
saying: “There are immeasurable thousands of myriads of koṭis of sutras I
have taught in the past, which I teach now, and which I will teach in the
future. Among them, however, this Lotus Sutra is the most difficult to accept
and to understand.

“O Bhaiṣajyarāja! This sutra is the treasure house of the hidden essence
of all the buddhas. It must not be distributed or heedlessly bestowed upon
the people. Since times long past all the Buddha Bhagavats have protected
it and have never openly taught it. Moreover, people show great hostility to
this sutra, even in the presence of the Tathāgata. How much more so after
the parinirvāṇa of the Tathāgata!



“O Bhaiṣajyarāja! You should know that after the parinirvāṇa of the
Tathāgata, those who copy, preserve, recite, and revere this sutra and expound
it for the sake of others will be clothed with the Tathāgata’s garments and
treasured by the present buddhas of the other directions. Such people will
have the power of great faith, the power of aspiration, as well as the power
of the roots of good merit. You should know that these people have dwelled
together with the Tathāgata, and his hand has caressed their head

Quick Reply
Cancel
3 years ago  ::  Jul 23, 2011 - 5:50PM #35
etoro
Posts: 572

Just as all people at the moment of death can recall their entire lifetime of good and evil deeds in a single moment of thought, the Buddha percieves the true aspect of all phenomena / dharmas / thougts / things and events in a single thought moment.  This is the essential quality of the Buddha's wisdom. In this respect the Buddha percieves the true aspect of the life of the universe, the universal law of life itself. This is a wonderous thing and constitutes the actual inner liberation available to all living beings. It is the kind of wisdom wherein the very quntum particles that make up ones own being are thoroughly understood in their remotest primordial origin.


This is the meaning of the following three phrases.


1- The 28 chapter Lotus Sutra constitutes the unpacking of the Buddha true wisdom of self and other and the natural environment.


2- It is the meaning of the principle "three thousand realms in a single moment of thought".


3- It is the meaning of the phrase Nam Myoho Renge Kyo.


The Lotus Sutra encompasses the entire preparation, revelation and transmission of the Buddha's deepest qualities of thought to all disciples. These qualities encompass the deepest insights regarding the true meaning and purpose of life. The fact that the Buddha can now share directly the Buddha wisdom with his true disciples in this sutra indicates that the disciples themselves had reached full maturity and were now able to share equally in the Buddha's wisdom. This is why the Buddha in the second chapter of the Lotus Sutra states,


“O Śāriputra! To put it briefly, the buddhas have attained this immeasurable,
limitless, and unprecedented Dharma. Enough, O Śāriputra, I will
speak no further. Why is this? Because the Dharma that the buddhas have
attained is foremost, unique, and difficult to understand. No one but the
buddhas can completely know the real aspects of all dharmas—that is to say
their character, nature, substance, potential, function, cause, condition, result,
effect, and essential unity.” LS ch2


Many scholars who study Buddhism remain confused about the true meaning behind the various teachings of Buddhism such as the hinayana and mahayana sutras.  The Lotus Sutra is a genuine sutra which depicts the time period and transmission of the correct wisdom of the Buddha between the Buddha and his disciples. Where it not for the existence of such a document recording the transmission of the correct Buddha wisdom between the Buddha and his disciples there would be no actual evidence that the pure Buddha wisdom was transmitted from one life to another life thereby transmitting the Buddha wisdom to future generations. This is known as the transmission of the heritage of the Law.


Most people are unaware of the significance of the fact that in the Lotus Sutra the three kinds of Buddha's make appearance in a single place, right here in the mundane world. This semiotic expression seeks to convey the true qualities of the Buddha's super high consciousness and awareness of the nature of mind and reality: the actual kiind of exalted flesh and blood human being that he was.  The great teacher Tien Tai explains the appearance of the three kinds of Buddha's as representing 1) the objective reality of life and the universe as it is, 2) the subjective state of wisdom regarding this true reality within the person of Shakyamuni Buddha, and 3) the awareness that the Buddha had in his ability to project and transmit his wisdom accurately within the life of all disciples; ie the non-dual mind shared between two or more persons of the Buddha's exalted wisdom.  The Lotus Sutra records such an actual gathering in the Buddha's mode of universal awareness. The purpose of this simili is to project the possibility that such potential can actually manifest when people sincerely practice the Buddha's correct teaching.  This is called the oneness of mentor and disciple and the principle of many in body yet one in mind. Nichiren states tnat this transmission is recorded as the following event.


Thereupon the Buddha addressed the great assembly of bodhisattvas,
beginning with Viśiṣṭacāritra:


“The transcendent powers of the buddhas are as immeasurable, limitless,
and inconceivable as this. Yet if I were to use these transcendent powers
to teach the benefits of this sutra so that it would be entrusted to you for
immeasurable, limitless, hundreds of thousands of myriads of koṭis of incalculable
kalpas, I would not be able to reach the end of these qualities. To
sum up, in this sutra I have clearly revealed and taught all the teachings of
the Tathāgata, all the transcendent powers of the Tathāgata, all the treasure
houses of the hidden essence of the Tathāgata, and all the profound aspects
of the Tathāgata. For this reason, after the pari nirvāṇa of the Tathāgata, you
should wholeheartedly preserve, recite, explain, and copy it, and practice
according to the teaching. Those who accept, recite, explain, and copy it,
and practice according to the teaching, in whichever land they may be, in a
place where the sutra abides—either in a garden, a forest, under a tree, in a
monk’s chamber, in a layman’s house, in a palace, on a mountain, in a valley,
or in the wilderness—in all of these places they should erect and pay
homage to a monument. Why is this? Because you should know that these
places are the terraces of enlightenment where all the buddhas have attained
highest, complete enlightenment, where all the buddhas have turned the
wheel of the Dharma, and where all the buddhas entered parinirvāṇa.”



The above expressions are exceedingly sacred and profound expressions of Buddhist philosophy.  They serve to underscore the principle importance of the Lotus Sutra as the doctrine which records the transmission of the Buddha's Law to all disciples for the sake of the future tranmission of the Buddha's Law of wisdom with correct purity of insight and sheer integrity befitting its importance to the future happiness and security for all mankind.  


The specific person to whom the Buddha confers the transmission of the wisdom of the Lotus Sutra is the Bodhisattva Visistracaritra.  This is known as the one to one or specific transmission. In the very words of the Lotus Sutra, this Bodhisattva is the leader of the Buddha's true disciples, the disciples who make appearance in the 15th chapter when the Buddha reveals his true identity as a being whose enlightemment was obtained in the infinite past. Here the term "infinite past" is meant to convey the correct transcendental quality of the Buddha's inner state of life. In other words, at the time at which the Buddha reveals and transmits his enlightened wisdom to other beings, all beings are those who are "present at that time" and are utterly equal in stature, non-dual in their wisdom and sharing in a heritage of wisdom that is unbroken since the infinite past.  (www.sgilibrary.org/pdf/029_0216.pdf).  In this instance the main point is to fully grasp that the cognitive framework in which this ceremony of transmission is taking place is one in which all relativity of time and space has been transcended. This is why the 21st chapter of the Lotus Sutra is called "The Transcendental Powers of the Thus Come One".


Any school of Buddhism that ignores this most significant of all Buddhist doctrines has lost site of the Buddhas true purpose and teaching, their own point of teaching and practice and has been reduced by the strength of opposing historical forces into a self preserving insitution for its own internal egocentric sake.  This was Nichiren's revolutionary insight derived from the words and wisdom of the Lotus Sutra.


 


Quick Reply
Cancel
3 years ago  ::  Jul 23, 2011 - 8:43PM #36
Jupiter6208
Posts: 2,370

Sounds like your a one person thread. lol

"A person who is nice to you, but rude to the waiter, is not a nice person."  Dave Berry



You will not be punished for your anger, you will be punished by your anger. Buddha.

Great minds discuss ideas; average minds discuss events; small minds discuss people.
Eleanor Roosevelt
Quick Reply
Cancel
3 years ago  ::  Jul 28, 2011 - 2:57PM #37
etoro
Posts: 572

And why do you think that is?

Quick Reply
Cancel
3 years ago  ::  Jul 28, 2011 - 2:59PM #38
etoro
Posts: 572

Yes, people who represent the teachings of the Lotus Sutra as it is  written and mandated normally find themselves alone when traversing in  the lower realms of consciousness among the sleeping hordes.  This fact  is the same in just about any age.


In the Buddhist scriptures this age is known as the Latter Day of the  Law.  It has been obsrved as an age far off into the futre when the  Buddhist teachings will become obscured and confused.  This is an age  when people no longer understand the teachings of the sutra as they are  written.  Even if you were to look into the origin of tne various  schools of Buddhism today you will find that they no longer have a clear  explanation regarding the origin of their own teachings.  This is why  the Lotus Sutra was put into writing: to provide a guide and direction  to resolve the problems of rampant sectarianism and confusion in the  realm of Buddhist philosophy.


In the 13th chapter of the Lotus Sutra we find a prediction and description of an inevitable conflict that will be confronted and addressed by sincere supporters of the Buddha in all future time periods after the Buddha's passing. These disciples pledge to withstand and endure slander and abuse as they endeavor to practice as the Lotus Sutra commands and spread  the teaching of the Buddha in faithful form in the later ages. Such conditions are par for the course and inevitable in this dualistic world and these enemies of true Buddhism are called the "three powerful enemies". Nichiren taught that the mark of a true votary of the Lotus Sutra was a person who squarely and directly confronted the three powerful enemies without begrudging their own lives. 


"We entreat you not to be concerned
Because we will extensively teach
In the fearful, troubled world,
After the Buddha’s parinirvāṇa.
We will be patient
With those who are ignorant,
Those who disparage others with evil words,
Or who attack us with sticks and swords.
Monks in this troubled world
Will have false wisdom
And be deceitful.
They will think they have attained


What they have not, and their minds
Will be full of conceit.
Then there will be those who dwell
In tranquil forests wearing rags,
With the thought that they alone practice the true path,
And who look down on those who lead worldly lives.
There will be those who teach the Dharma
To laypeople only out of greed for offerings,
Yet they will be respected in the world
As if they were arhats endowed with
The six transcendent powers.
The minds of such people are in error;
They are always thinking about worldly matters;
And they enjoy pointing out our faults," LS ch13



Such is the way of dualistic experience when traversing in the lower realms of consciousness.  People, out of fear and attachment attack and slander the correct teachers of the Lotus Sutra, the Buddha's correct Law of transcendental wisdom.

Quick Reply
Cancel
3 years ago  ::  Jul 28, 2011 - 5:19PM #39
Jupiter6208
Posts: 2,370

Exactly.

"A person who is nice to you, but rude to the waiter, is not a nice person."  Dave Berry



You will not be punished for your anger, you will be punished by your anger. Buddha.

Great minds discuss ideas; average minds discuss events; small minds discuss people.
Eleanor Roosevelt
Quick Reply
Cancel
3 years ago  ::  Dec 06, 2011 - 5:49PM #40
etoro
Posts: 572

Sep 30, 2010 -- 7:04AM, Karma_yeshe_dorje wrote:


G'day Bhakta_glenn:


I'd thought that you had "fallen off the planet"!


Then just now I saw that you had recently posted. 

I am in the throes of buying a house. It's in the middle of the photo, with a grey porch.



I come to this discussion otherwise blessed by ignorance! By that, I mean that having failed to become steeped in dogma, I have necessarily avoided the usual prejudice. And with that unusual assertion of humility, as always I resort to the great scripture Wikipedia! Laughing


«The ultimate teaching of the sutra, however, is implied to the reader that "full Buddhahood" is only arrived at by exposure to the truths expressed implicitly in the Lotus Sutra via its many parables and references to a heretofore less clearly imagined cosmological order.»
en.wikipedia.org/wiki/Lotus_Sutra#Conten...


I was schooled for decades in Catholicism. And I lived for years under Islam. To me, the proponents of the One True Path as revealed by the Only Sacred Prophet, being in conflict with one another, are self-declared as false! Tongue out




gee wilikers.  How deep!

Quick Reply
Cancel
Page 4 of 5  •  Prev 1 2 3 4 5 Next
 
    Viewing this thread :: 0 registered and 1 guest
    No registered users viewing
    Advertisement

    Beliefnet On Facebook