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Switch to Forum Live View Buddhism is Reason and the epitome of common sense
7 years ago  ::  Oct 31, 2011 - 6:50PM #1
Posts: 595
Because Buddhism is based upon the mystic law of cause and effect it is grounded in the common sense reason that is inherent within the lives of human beings. This is why there is no contradiction between Buddhism and science and all reasonable philosophies of life. A Buddha is simply a common mortal who is awakended to the true aspect of their own lives and all phenomena itself.
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7 years ago  ::  Nov 04, 2011 - 8:35PM #2
Posts: 487
I would agree with you if you define mystical as:

"Having a spiritual meaning that is neither apparent to the senses nor obvious to intelligence."

If you infer that mystical is:

"relating from an individual's direct knowledge of God or based on subjective intuition or insight."  Then I couldn't agree.

Not having a Mahayana leaning, I'm not sure why people feel they need to unify Buddhism and science, nor am I sure what you mean by "all reasonable philosophies of life."

But here is a little "corn field" story. My cornfield Buddhism sees the reality of karma, cause and effect. In the past most of the etoro postings  seem to me to be long rambling posts on the supremacy of the Lotus Sutra. To respond to your postings was to give that Lotus Tar Baby a punch resulting in a quagmire that resulted in a "my sect is better or true reality" argument.

Nevertheless I thought that I'd stick my foot into this pit and find out if it is water or tar. I do agree that Buddhism is grounded in common sense that is inherent within the lives of human beings. I think this is right on and the meat and potatoes of Buddhism. Impermanence, of which karma is a part, is one of the three dharma seals.

Wishing you small tranquil days,

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7 years ago  ::  Nov 10, 2011 - 12:08PM #3
Posts: 595

The term "mystic law" in Buddhism is one among several of the translations of the sanskrit term "Sad" of Sad - Dharma. The term Sad Dharma of which I have written about here on beliefnet on numerous occasions is another expression for the term wonderous nature of the Buddha Dharma".  The term mystic with respect to Buddhism is synonymous with the term wonderous. The distinction "Buddha's Dharma" is derived because the term "Dharma" is in itself a generic term for all Indian teachings, philosophies and Indian schools of thought.  Therefore by virute of the fact that the Buddha's Dharma had come to emerge among the ancient Indian philosophies as the most highest, deepest, most sublime, most profound, correct and true (Sat in sanskrit), the Buddha's teaching had come to be known as the correct dharma, as in the term Sad - Dharma.

All Mahayana Sutra are considered Vaipulya Sutras or correct and equal sutras of great extent. The term correctness in sanskrit is also associated with that which is most true and the greatest (Maha in sanskrit).  However while many of the Mahayana Sutras begin with the term Maha as in Maha Prajna Paramita Sutra or Maha Pari Nirvana Sutra, the Lotus Sutra begins with the term Sad of Sad-Dharma Pundarika Sutra.  The term Sad appplied to the title of the Lotus Sutra distinguishes the Lotus Sutra as the most subtle, most wonderous and most correct and true of all the sutras with regard to the Buddha Dharma. The term "Sad" is actually a phonetic change from the term "Sat - Dharma".  In this respect the term mystic as used in Buddhism contains a different connotation than the way in which the words mystic and mystical are used in the western sense. In this respect I agree with Bobo's first definition above. 

In Buddhism the term mystic law of cause and effect is associated with the Buddha's observation of the law of karma and how causal action is transmitted, stored and manifested from lifetime to lifetime in the form of transmigrating incarnated karmic bodies; retributions as in hell beings, hungry beings, animal beings, demon beings, human beings and heavenly beings.  The deeper principle that is implied in the term mystic or wonderous Dharma is associated with the wisdom and skill in means the Buddha possess to enable all beings to escape the bonds of karmic retribution and attain Buddhahood as he himself displays through his own appearance in phenomena as a Buddha. This is known as the Buddha's ways and means.

In keeping with Bobo's definition that the term mystic is associated with phenomena that is hidden behind the function of the sense organs it points to the concept of the alaya consciousness or seed consciousness where the bija or karmic seeds are stored in a state of potential or latency.

The Sad-Dharma Pundarika Sutra is a recording of this very mystic ability the Buddha displayed in the ways and means; the ability by which the Buddha delivered his disciples from the nine lower worlds, which include the six mentioned above as well as the three partial Buddhist vehicles of sravakayana (voice hearer), pretyakayana (cause awakened) and Bodhisattvayana (altruism) to the unconditional state of Buddhahood.  The oneness of the conditional and unconditional state of life is the state of non-duality within ones own being.  This is known as the Dharma Body, the non-duality of samsara and nirvana and other such concepts found in Buddhist philosophy.

This oneness of the conditional and unconditional state is also another aspect of the Buddha's attributes. It is also the attribute of the universal law that is inherent in all people and all phenomena itself.  This was how the Buddha percieved his own life and that of all people and phenomena itself.  This perception of reality in Mahayana Buddhism is known as the oneness of life and the environment. 

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7 years ago  ::  Nov 11, 2011 - 9:33PM #4
Posts: 595

Bakta, taking the above matters to a completion in terms of clarification I will proceed from a web site which you yourself have offered in the Tibetan discussion boards.

You have respectfuly noted above the post in which I quoted from the great Lama Tsong Kapa with regard to the efficacy of the Mantrayana. Yet in an earlier post you indicated that the Mantrayana path does not yield the state of "nibbana". I am aware that we can proceed our thought processes from diferent states of consciousness and I can tell that you make assertions here from varying states of awareness in accordance with your perception of the person you are addressing.  In my observation the reason why we have been in conflict in the past is because it would appear that your estimation of the practice and benefit in the Nichiren Lotus school is rather uncertain to you. Yet it appears that you may have great respect for the Dalai Lama's viewpoints found here. ---------->

The various distinctions made by the Dalai Lama in that web site are very noteworthy and comport to a large degree with the principles of wisdom and practice taught in the Tien Tai and Nichiren doctrines on the basis of the Lotus Sutra. It is very interesting that the Dalai Lama quotes the Lotus Sutra in his explaination of the hinayana disciples attainment of Buddhahood.  This fact, the merging of hinayana insight and mahayana insight in the Lotus Sutra is the critical factor in understanding the significance of the Lotus Sutra, the worldy method and the method of highest significance. All these views, teachings and perspectives  exist in the Buddha's mind at the same time. It is the mind set and sutra that contains both the true effect and the true cause of Buddhahood.  This was exactly Nichiren's realization. This is why the practice of chanting Nam Myoho Renge Kyo is considered the seeds of Buddhahood.  This is effectively demonstrated in the Lotus Sutra. Nichiren Daishonin states in the his treatise "The True Object of devotion for Observing Ones Own Mind and Attaining Buddhahood,


Upon reviewing the way the Dalai lama is teaching the meaning of the Kalachakra it is clear that the Dalai Lama is simply reciting the ceremony on Vultures peak wherein the Buddha taught the 28 chapters of the Lotus Sutra.  This is very easily proven by bringing forth the prose and versus of the Lotus Sutra to describe the simultaneous ceremonies, one on Vultures peak and the other in the Jeweled Stupa.  Yet, the one distinction that the Dalai Lama does not discuss is the meaning and identity of the Bodhisattva's who appear from beneath the Earth led by Bodhisattva

Then the Buddha addressed the assembly of bodhisattva mahā sattvas,
saying: “Enough, O sons of a virtuous family! There is no need for you to
preserve this sutra. Why is this? In my sahā world there are bodhisattva
mahāsattvas, equal to the sands of sixty thousand Ganges Rivers in number;
and each of these bodhisattvas, in turn, has a retinue equal to the sands of
sixty thousand Ganges Rivers. After my parinirvāṇa they can preserve, recite,
and extensively teach this sutra.”
When the Buddha said this all the lands of the great manifold cosmos
in the sahā world quaked and the earth split. From out of this crevice there
simultaneously appeared incalculable thousands of myriads of koṭis of bodhisattva
mahāsattvas. All of these bodhisattvas had golden bodies endowed
with the thirty-two marks and radiating immeasurable rays of light. They
had all previously been living in the space under the earth of the sahā world.
Having heard the sound of Śākyamuni’s teaching, all of these bodhisattvas
emerged from below.

There were four leaders among those bodhisattvas gathered there. They
were called Viśiṣṭacāritra, Anantacāritra, Viśuddha cāritra, and Supratiṣṭhita -
cāritra. These four bodhisattvas were the foremost leaders in the assembly.  LS chapter 15.

Here the most important point to note is that Nichiren is the incarnation of the leaders of the Bodhisattvas of the Earth, Visistacarita. The sound that is heard by these Bodhisattvas is the Mantra of the Lotus Sutra. The Mantra or true sound of the Lotus Sutra is Nam Myoho Renge Kyo.

As the Dalai Lama makes clear these Mahayana teachings are not found in the hinayana or voice hearer doctrines. Therefore there is no prophesy of the appearance of Bodhisattva Visistacarita in the Theravada / Voice hearer / Agama / Nikaya doctrines.  This is only logical.


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7 years ago  ::  Nov 11, 2011 - 11:00PM #5
Posts: 595

Following the above, speaking of the seeds of Buddhahood that are inherent in all living beings Nichiren reveals the following Dharma of Shakyamuni and all the Buddhas,

The Buddha stated, “At the start I took a
vow, hoping to make all persons equal
to me, without any distinction between
us, and what I long ago hoped for
has now been fulfilled. I have converted
all living beings and caused them
all to enter the Buddha way.” 54 Shakyamuni
Buddha, who has attained perfect
enlightenment, is our own flesh
and blood. His practices and the resulting
virtues are our bones and marrow.
The “Treasure Tower” chapter of the
Lotus Sutra says, “He who is capable
of guarding the Law of this sutra will
thereby have offered alms to me and
to Many Treasures. . . . One who guards
this sutra will also have offered alms to
the emanation Buddhas who have come
here adorning and making brilliant all
the various worlds.” Shakyamuni, Many
Treasures, and the Buddhas of the ten
directions represent the world of Buddhahood
within ourselves. By searching
them out within us, we can receive the
benefits of all these Buddhas. This is
what is meant by the following passage:
“If one listens to them [the preachers
of the Law] for even a moment, one
will immediately attain supreme perfect
enlightenment.”55 The “Life Span”
chapter reads, “It has been immeasurable,
boundless hundreds, thousands,
ten thousands, millions of nayutas of
kalpas since I in fact attained Buddhahood.”
The Shakyamuni Buddha within
our lives is the eternal Buddha since
time without beginning, who obtained
the three bodies more than numberless
major world system dust particle kalpas
ago. The “Life Span” chapter states,
“Originally I practiced the bodhisattva
way, and the life span that I acquired
then has yet to come to an end but will
last twice the number of years that have
already passed.” He was speaking of the
world of the bodhisattva within ourselves.
The bodhisattvas, as numerous as
the dust particles of a thousand worlds," WND V1 pg 365

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7 years ago  ::  Nov 14, 2011 - 12:52PM #6
Posts: 595

While the fact that the Buddha's teachings do demonstrate an approach to teaching the Dharma in such a way as to accord with the varying mind sets of the different kinds of students and that indeed the Buddha pointed out different stages and different paths for voice hearers, self actualizers and bodhisattvas and that the abhidharma itself, as taught by the Theravada, is believed to have been taught to 'heavenly beings, beings of superior capacity, all of these teachings with distinctions derive from the single mind of Shakyamuni Buddha. Therefore the Buddha himself had a singular purpose in mind.  The Buddha is also believed to have the power to perceive the past life relationships of all disciples and this power also guided the manner by which he approached each disciple. Yet the Buddha never intended for any of these distinctions in means and methods to become political grudge matches. Yet there is no question that the community did break up first into two sects, the Thera and Mahasamghikas, then 18 sects broke off from these two.  Each of these 18 sects had distinguishing characteristics in their views about the Buddha's enlightenment. Many of the views of the Lokataravadins and the Vatsiputriyas also had views associated with the Great vehicle Wisdom.  Yet, these manifested divisions, unlike the oneness of all Buddhas clearly indicate that there were obstructions to omniscience among various leading disciples of the Buddha in the period after his demise. This gave rise to further analysis of the Buddha's doctrine yiedling over time the four major Buddhist schools in succession, abhidarma or the great expositions school (first 18 schools), the Sutra Only school or aspectarians school, the Mind Only or Yogacharra school and the Middleway Doctrine or Mahdyamaka school. It is through the Mahayana schools and their cultivations in China that is brought forth the even deeper wisdom regarding the true characteristics of a single life moment of life in the here and now.

It has been long established by the disciples of Buddha that the Great Vehicle philosophy is the deep meaning and intent of the Buddha's words. It was the deep insight into the true meaning of the Buddha's words and phrases that gave rise to Dharani / Mantrayana as well as words which point to the inner objects of awareness (Dharmas) emerging, made known, and manifested at the deepest inner levels of awakened cognition.

The Buddha did not seek to engage in politics perse. It is people lacking in universal wisdom and insight about the true teachings of Buddhism and the true aspect of phenomena that turn the words of the Buddha into politics. Those that disavow the wisdom of the Mahayana Sutras are nor correct.  The Mahayana made its appearance in accordance with the times and circumstances across both the north and south of India.

The Mahayana logic is unassailable. It is simply a deeper reading into the Buddha's words and phrases as percieved from the standpoint of the universal law or oneness of conditional and unconditional wisdom. This is why there was broad agreement that the Mahayana were also the words of the Buddha. 

That which is called Mantrayana or True Words are simply the deep meaning sounds and correctly stated words and phrases of the Buddha as recorded in the Mahayana Sutras such as in the King Daranishvara Sutra, The Clouds of Jewels Sutram The Srimala Deva Sutra, the Avatamsaka and Sad DhammaPundarika Sutra. The words spoken in the Dharani Chapter of the Lotus Sutra are a clear expression of this fact.

The goal of the Mahayana is to reveal the unfathomable (unconditional) nature of the Buddha's enlightenment and to point to this aspect of the Buddha's enlightenment, on the basis of pure faith alone, the original seeds of Buddhahood for all mankind. The meaning here is that only an unconditional cause (pure faith regarding the deepest functions of our own lives as displayed by the Buddha) can bring about an unconditional effect. This is the Buddha's inner knowledge. In this case the cause is mystic and the effect is mystic as well. This is known as the simultaneity of cause and effect, i.e that which is boundess, borderless and timeless within our own lives.  All living beings possess and actually thrive off of this original eternal Dharma in the depth of their lives regardless of the conditional manifestations which make us all subject to birth and death, arising and ceasing, and karmic outflows.  This appears to be the scientific case regarding the origins and nature of the universe as well. We breath the gases of the universe to manifest our own lives.

In the writings of Narada Thera, a respected Theravada monk, this inner truth of the Buddha, the "Buddhadhatu or Dharma" is recorded in the Tripitaka as the essential object of wisdom which the Buddha resolved as he contemplated the beginning of his ministry to the beings with "little dust in their eyes".  

In the Angutarra Nikaya the Buddha is recorded as having vexed over the course to take in bringing to fruition the wisdom of the unconditional dharma within the lives of all sentient beings. The following is the Buddha's discourse as found in Thera Narada's text. 

"Painful indeed is it to live without someone to pay reverence and show deference. How if I should live near an ascetic or brahmin respecting and reverencing him?"

Then it occurred to Him:

"Should I live near another ascetic or brahmin, respecting and reverencing him, in order to bring morality [concnetration wisdom, emancipation] to perfection? But I do not see in this world including gods, Māras, and Brahmas, and amongst beings including ascetics, brahmins, gods and men, another ascetic or brahmin who is superior to me in morality [concentration, wisdom, emancipation] and with whom I could associate, respecting and reverencing him.

Then it occurred to Him: "How if I should live respecting and reverencing this very Dhamma which I myself have realized?" ------>

The above reflectes the struggle of all Buddha's (Mahayana - as recorded in the 2nd chapter of the Lotus Sutra) with respect to the proper means and methods to bring to fruition the seeds of the unconditional dhamma within the lives of all beings.

The Middleway doctrine of Nagarjuna points to the principle of the oneness of conditional and unconditional, oneness of samsara and nirvana by illuminating the true (empty) marks of all phenomena. Such principles were derived from the Buddha's own teachings about the true nature of all phenomena.  Since the Lotus Sutra, the earliest known original ekayana vaipulya doctrine embodies the essential meaning and purpose of the Buddha's ministry over a 50 year period, and weaves together the relationship between the three vehicles of expedient means with the one vehicle of the Buddha's enlightenment itself, to fathom the relationship between the Buddha's enlightenment, the Sad Dharma and reconcile how all the doctrines are interwoven with this core principles is the correct observance of Buddha wisdom. This is the meaning of Nichiren's revelation, Nam Myoho Renge Kyo: Devotion to the Sad Dharma Pundarika, the unfathomable meanings / sounds of the Buddha.

The single vehicle practice of the Lotus Sutra did not arise in India in specific form because the conditions of that society and the times did not call for it.  The meaning here is that if we were to say that all the teachings of the Buddha are true filled with an underlying purpose but taylored to the relativity of the audience then this admits that the teachings of Buddhism must accord with the peoples capacity, place and the sequence of teachings which preceed the teaching that is most appropriate for the audiences capacity. According to the Lotus Sutra these are the secret knowledge of a Tathagata who know the proper time to teach the heart of the doctrine. 

The sutras teach that the disciples that appeared during his life time and in the first 500 years after the Buddha's death already had a relationship with the Buddha's various conditional teachings from prior lifetimes. They teach that the seeds of Buddhahood had already been planted in the lives of voice hearer disciples in a sutra known as the 500 Parrticle Kalpas Dharma. This is why many people attained enlightenment through those forms of teachings in the first 500 years after the Buddha's death.  The following is the teaching of the Lotus Sutra in chapter 7 which substantiates these principles of Buddha wisdom,

The Buddha addressed the monks, saying: “These sixteen bodhisattvas
always willingly taught this Lotus Sutra. Each bodhisattva has inspired six
hundred myriads of koṭis of nayutas of sentient beings equal in number to
the sands of the Ganges River. In life after life, they remained with these
bodhisattvas and, hearing this teaching from them, they believed and understood.
For this reason they were able to meet four myriads of koṭis of Buddha
Bhagavats during a period uninterrupted up to the present.

“O monks! I shall now tell you that these sixteen śrāmaṇeras, disciples
of that buddha Mahābhijñājñānābhibhū, have now attained highest, complete
enlightenment and presently teach the Dharma in the lands of the ten
directions. There are immeasurable hundreds of thousands of myriads of
bodhisattvas and śrāvakas who have become their attendants.

“Two of these śrāmaṇeras have became buddhas in the east. One is
called Akṣobhya in the land called Abhirati and the other is called Merukūṭa.

In the west there are two buddhas called Amitāyus and Sarvaloka dhātū -
padra vodvega pratyuttīrṇa. There are two buddhas in the northwest. One is
called Tamāla patracandanagandhābhijña. The other is called Meru kalpa.

And the sixteenth one is myself, Buddha Śākyamuni, who in this sahā world achieved highest, complete enlightenment.

“O monks! When we were śrāmaṇeras, each of us inspired immeasurable
hundreds of thousands of myriads of koṭis of sentient beings equal in
number to the sands of the Ganges River. Those sentient beings who heard
the teaching from me attained highest, complete enlightenment. There are
sentient beings who still abide in the stage of a śrāvaka and whom I will
inspire to attain highest, complete enlightenment. By means of this teaching,
they will gradually enter the buddha path. Why is this?
“The wisdom of the Tathāgatas is hard to believe and hard to understand.
Those incalculable sentient beings equal in number to the sands of the
Ganges River who were inspired at that time were you, O monks, and those
disciples who will be śrāvakas in the future after my parinirvāṇa.
After my parinirvāṇa there will be disciples who will not hear this
sutra and will neither know nor understand the bodhisattva practice; yet
through the merit they have acquired, the thought of extinction will awake
in them and they will enter parinirvāṇa.
“I will become a buddha in another land with a different name. Although
the idea of extinction has awoken in these disciples and they have entered
parinirvāṇa, in that land they will still seek the wisdom of the buddhas and
will then be able to hear this sutra. They can obtain parinirvāṇa only through
the buddha vehicle. There are no other vehicles except the one taught through
the skillful means of the Tathāgatas.
“O monks! When the Tathāgata realizes that the time of his parinirvāṇa
is approaching, knowing that the assembly is pure, firm in belief and understanding,
has penetrated the teaching of emptiness, and has deeply entered
meditation, he will then gather the assembly of bodhisattvas and śrāvakas together and teach this sutra to them. In this world there is no second vehicle
through which one can attain parinirvāṇa; only through the single buddha
vehicle can one attain it.
“You should know, O monks, that the Tathāgata through skillful means
deeply penetrates the dispositions of sentient beings. Knowing their inclination
toward the inferior teachings and that they are deeply attached to the
desires of the five senses, he teaches nirvana for their sake. If they listen,
they will accept it." - Lotus Sutra Chapter 7

The concerns of the Buddha at the beginning of his ministry and the conclusions reached in the teachings of the Lotus Sutra form a single continuum of thought with the purpose of cultivating the unconditional dharma, that is the Buddha dhatu.

In the Nikaya doctrine the Buddha did not teach the foundation for a Bodhisattva's attainment of Buddhahood yet this was the Buddha's own path itself, the profound and vast acumulation of merit and wisdom. These doctrines are inconceivable apart from the wisdom of the Great Vehicle Sutras. The Lotus Sutra is the teaching which explains and exposes the relatonship between the partial / conditional teachings of the Buddha with his final purpose, the cultivation of the unconditional dharma within the lives of his disciples.

The aims of benefiting oneself and others and the true meaning of liberation are found in the earliest Tripitaka doctrines as the words of the Buddha and these are known as the practices of the six paramitas. The Buddha taught that the anutarrasamyakusambodai or the final supreme eliightenment only derives from the practice of the Bodhisattva way through the accumulation of merit and wisdom lifetime after lifetime. Therefore the underlying truth of the attainment of liberation of the arharts was that they all were practicing the Bodhisattva way in lifetime after lifetime with the Buddha as their teacher.  The Buddha also taught that the correct Dharma makes no distinctions between monks and nuns, laymen and lay women.

For further proof of these deep inner truths, consider the way in which the great practitioners of the true Mahayana of the Lotus Sutra percieved the ways and means of the Buddha's most immediate disciples.  Ajnata Kaudinya for example was a an elder Brahmin and was converted early in the Buddha's preaching career. Here is an explaination of his life function when seen from the point of view of the Buddha wisdom.These teachings are taken from a compilation of of oral lectures that Nichiren gave towards the end of his life to his disciples after he retired to Mt Minobu and began training disciples for the period after his assing.

The commentary [Words and Phrases], volume one, says, “Kaundinya is a family name that may be interpreted to mean ‘fire vessel.’ The family was of Brahman class and its ancestors were in charge of worshiping fire; hence the clan came to have this name. Fire performs two functions: it illuminates, and it burns. Where there is illumination, darkness cannot arise; and where there is burning, things cannot be born. Hence the family name can be taken to mean ‘no birth.’”

The Record of the Orally Transmitted Teachings says: Fire is the wisdom fire of the Dharma nature. Fire has two functions. One, that of illuminating, is the wisdom of the truth that functions in accordance with changing circumstances. The other, that of burning, is the principle of the truth that is unchanging. These two words, “illuminating” and “burning,” represent the essential teaching and the theoretical teaching respectively. And these two functions of fire, the ability to illuminate and burn, are both inherent in Nam-myoho-renge-kyo. - Record of the Orally Transmitted Teachings pg 11. 

The statements NIchiren quotes from the Words and Phrases is a commentary given by the great teacher Tien Tai regarding the symbolic meaning of the Buddha's disciples Ajnata Kaudinya. The second paragraph is by NIchiren himself where he takes the meaning to its most deepest principle of Buddha wisdom. 

This is the view point of the true and deepest Mahayana doctrine. This view sees all living beings as manifesting the functions of the Dharma nature lifetime after lifetime throughout eternity. 

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7 years ago  ::  Nov 16, 2011 - 5:59PM #7
Posts: 595

The Mahayana ideal is the belief that the highest form of Buddhist practice concerns the wisdom, power and motivation to save (through awakening) vast numbers of living beings (measured in terms of the manifest appearance of major and minor world systems and the appearance of living beings who inhabit them) equally on the basis of a universal knowledge about the laws (Dharma) which govern true reality (Inner experience of contact between senses and objects of the senses).  The essential purpose of Buddhism is to bring about a diverse community of people who share equally in the deepest inner wisdom of life and reality, the Dharma, bringing about a state of peace and tranquility to prevail among the community. In keeping with this truth the reasons behind the division of the Buddha sangha were derived from environmental pressures as the community dispersed in many directions to engage the larger populations of the Earth.  That which binds the Buddhist community throughout its disporic state are the Buddhist Canon.  The most profound teaching of the Buddhist Canon is the Mahayana Sad-Dharma Pundarika Sutra.  This is selof evident from the principles stated in the doctrine itself.  The Lotus Sutra is the most cogent doctrine of Buddhism, possesed of the three kinds of proof, theoretical principles, doctrinal consistency and proof in terms of actual attainments recorded in the doctrine itself. .     

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6 years ago  ::  Dec 06, 2011 - 2:27PM #8
Posts: 1,552

I think that reason certainly plays a role in Buddhism and in every field of spiritual inquiry.

However, I think reason is a tool.  I don't think it is the most primarily causal aspect of the being.

I think the heart leads the mind and its reason.  So, if one is greedy or evil, the reasonings of the mind are led by that greed and by that evil.

If the heart is filled with compassion and love for others, reason follows accordingly.

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6 years ago  ::  Dec 06, 2011 - 5:45PM #9
Posts: 595

Dec 6, 2011 -- 2:27PM, nnn123 wrote:

I think that reason certainly plays a role in Buddhism and in every field of spiritual inquiry.

However, I think reason is a tool.  I don't think it is the most primarily causal aspect of the being.

I think the heart leads the mind and its reason.  So, if one is greedy or evil, the reasonings of the mind are led by that greed and by that evil.

If the heart is filled with compassion and love for others, reason follows accordingly.

Yes, in Buddhism this is referred to as the ten manifested states of being; hell, hungry ghost, animality, demons, humanity, heaven, sravaka, pretyaka, bodhisattva, bodai.

These states of life affect the way you perceive reality and interpret the events that are taking place in your life. .

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