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3 years ago  ::  Apr 27, 2012 - 8:50AM #31
Bhakta_glenn
Posts: 890

Alan-UK


In response to your question: Praying to What?


This thread is asking what is being prayed to. It may be pertinent to show an actual prayer to a Buddha of the Mahayana, to gain insight into what the practice of praying is about in Tibetan Buddhism:


 


A Song Of Longing For Tara The Infallible


By Lozang Tanpa Gyalts'an


June 5, 2009


 


Tara is swift in her response to our prayers as represented by her emerald green colour. Her ability to come to our assistance as we invoke her presence is instant – we need only think of her to have her compassionate heart with us. Kyabje Zong Rinpoche has said that if we rely on Tara as our personal meditational deity, attainment of siddhis is very quick.


 


Tara has strongly manifested her presence, blessings and speech many times over to us, from the highest practitioners to the humblest devotees. Due to its quick and efficacious results, her practice has become widespread and prevalent throughout North Asia, and continues to spread through the world. We are fortunate to have the opportunity to practice this efficient yidam without lower or higher tantric commitments.


 


Homage to Guru Arya-Tara!


 


1.    Three Infallible Jewels of Refuge combined


In one, Divine Mother Whose nature is Compassion,


I bow to You from my heart! Till I’m enlightened,


Support me, I pray, with the hook of Your Compassion!


 


2.    I call the Jewels as witness – from not just my mouth,


But the depth of my innermost heart and bones, I pray –


Think of me somewhat! Show me Your smiling face!


Loving One, grant me the nectar of Your Speech!


 


3.    Others cheat us with their made-up teachings,


Selling Dharma for money that’s marked by impermanence,


Proclaiming ignorance knowledge, puffed up with pride


Through the eight worldly Dharmas, Gurus great and small.


 


4.    Since I cannot trust such Friends of degenerate times,


The principal Guru of mine is You Yourself.


Inspire me, Mother of the nature of love!


Arouse Your great power of Compassion! Think of me!


 


5.    Relied on as Refuge, none of them will deceive us;


But, seeing the ways of this degenerate age,


Most Buddhas sink down into the bliss of Nirvana;


Some, though compassionate, have weak karmic connection.


 


6.    Since I have no other Yidam deity,


My principal Deity is You Yourself.


Grant me siddhis, Mother of loving nature!


Arouse Your great power of compassion! Think of me!


 


7.    Most protectors don’t show their powers and skills –


Disgusted with their practitioners, they do not act.


Others, proud of worldly fame, may be


Good for a while, but cheat us in the end.


 


8.    Since I cannot trust protectors such as these,


My principal Protector is You Yourself.


Fulfill the Activities, Mother of loving nature!


Arouse Your great power of Compassion! Think of me!


 


9.    Common worldly riches, the meaning like the name,


Arouse defilements and bind one in Samsara.


What jewels, except the Aryas, though they grant wishes,


Can let me take even a sesame seed when I die?


 


10.    Since I cannot trust illusory riches,


The principal wealth I have is You Yourself.


Grant my desires, O Mother of loving nature!


Arouse Your great power of compassion! Think of me!


 


11.    Not fit to be trusted even for one day,


Their thoughts determinedly set on misbehaviour,


Just acting friendly, these friends of no virtue


Play the friend when they wish, the enemy when they don’t.


 


12.    Since I cannot trust these friends of degenerate times,


The principal friend of mine is You Yourself.


Be close to me, O Mother of loving nature!


Arouse Your great power of compassion! Think of me!


 


13.    In short, my Guru, my Deity and Protector,


My Refuge, dwelling, food, wealth, friends and all


Everything whatsoever I wish, You are;


So make me accomplish everything easily!


 


14.    Let me stop also my present stubborn mind,


And rouse the Compassion that even on coming to give


A billion times for every being’s sake


My body and life tires not – inspire me thus!


 


15.    The uprooter of Samsara’s maker, self-grasping,


The deep Middle Way, so hard to understand,


Avoiding all errors of the two extremes,


Pure Right View – Please inspire me to realise it!


 


16.    Wishing, for sentient beings’ sake, to win Buddhahood,


Let me not think for a moment of my own pleasure,


But dedicating all virtues to beings and Doctrine,


Perfect my renounced Bodhi-mind – inspire me thus!


 


17.    Rich in the Aryas’ Treasures, faith and the rest,


Let me become the best of Buddha-sons, able


To keep the smallest precept taught by the Conquerors,


Never contemptuous of it – inspire me thus!


 


18.    In outward behaviour keeping the Hearer’s conduct,


Let me, in inward belief, revere the Profound


Vajrayana, and practice the Two-Stage Path,


So winning Enlightenment swiftly – inspire me thus!


 


19.    Whether I’m happy or troubled, whether things


Go well or badly for me, whatever I do


You know about it, Venerable Tara, so


Think of me lovingly, my only mother!


 


20.    Myself and all the beings with hopes of me


I offer to You, Venerable Tara!


Make us Your own, and to the highest Pure Land


Make us go quickly, with no births intervening!


 


21.    My mothers, who do not follow the Conquerors’ teachings,


All mother sentient beings, whoever they are –


With Your hook of compassionate skilful means


Please transform their minds into Dharma!


 


22.    Reciting this at morning, noon and night,


And bearing in mind Venerable Tara,


Let all sentient beings with hopes of me


Be born in whatever Pure Land they desire!


 


23.    May every member of the Three Precious Jewels,


Especially the Venerable Mother, compassionate-natured,


Look after me till I reach the point of Enlightenment


Letting me conquer quickly the four Maras’ hosts!




May all beings live in peace and harmony


May all beings be happy.

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3 years ago  ::  May 01, 2012 - 6:18PM #32
etoro
Posts: 574

Apr 27, 2012 -- 8:50AM, Bhakta_glenn wrote:


Alan-UK


In response to your question: Praying to What?


This thread is asking what is being prayed to. It may be pertinent to show an actual prayer to a Buddha of the Mahayana, to gain insight into what the practice of praying is about in Tibetan Buddhism:


 

Apr 27, 2012 -- 8:50AM, Bhakta_glenn wrote:


Alan-UK


In response to your question: Praying to What?


This thread is asking what is being prayed to. It may be pertinent to show an actual prayer to a Buddha of the Mahayana, to gain insight into what the practice of praying is about in Tibetan Buddhism:


 


Prayers to Buddha's of the Mahayana?  This idea is illogical and makes no common sense in this modern age. It amounts to superstition and supernaturalism. It basically presents a very limited understanding of the principles of Mahayana Buddhism.   This idea may have been acceptable during the feudal age but the intellectual treatises developed over the course of 2000 years spanning across India- China and Japan have yielded much deeper insight into the Buddha's true intentions and his own inner stabilized practice and observation of the Sad Dharma. The accomplished masters of Chinese and Japanese Buddhism throughout the first 1500 years after the Buddha's passing clearly indicate that the deepest teaching of Buddhism reveal the Buddha's true intentions. The conventional intellectuals of the western world have yet to understand much of this history since they are suffering the deep distress and denial of the contradictions in their own ancient belief systems. I have already shared some of the principles of true Buddhism earlier on this thread but it appears to have fallen on deaf ears.

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3 years ago  ::  May 04, 2012 - 8:53AM #33
Bhakta_glenn
Posts: 890

The views being expressed about prayers to Buddhas in the Mahayana being illogical, fuedal and superstitious bear no resmblence to Tibetan Budhdism. Neither do they reflect the Noble Wisdom of the Sacred Kagyu Tradition of Mahayana Buddhism.


Therefore, to give greater insight into prayer in Kagyu Tibetan Buddhism, I have included three videos on the subject of the Vajradhara [Buddha] Lineage Prayer by the Karmapa:




Vajradhara



[...]
The dharmakaya, synonymous with Vajradhara Buddha, is the source of all the manifestations of enlightenment. Vajradhara is central to the Kagyu lineage because Tilopa received the vajrayana teachings directly from Vajradhara, the dharmakaya buddha. Thus, the Kagyu lineage originated from the very nature of buddhahood.
[...]









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3 years ago  ::  May 04, 2012 - 3:35PM #34
etoro
Posts: 574


"The views being expressed about prayers to Buddhas in the Mahayana being illogical, fuedal and superstitious bear no resmblence to Tibetan Budhdism. Neither do they reflect the Noble Wisdom of the Sacred Kagyu Tradition of Mahayana Buddhism.



"Therefore, to give greater insight into prayer in Kagyu Tibetan Buddhism, I have included three videos on the subject of the Vajradhara [Buddha] Lineage Prayer by the Karmapa:"


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


That's nice Bakta but I can draw forth uddles of proof from the Lotus Sutra itself to prove to you that these vajrayana  teachings are in conflict with the great events, the ceremony where Shakyamuni Buddha unfolds the true nature of his true idenitity as a person whose life is one with the universal Sad Dharma in company with all the emenation Buddha's, all of which make obeisance and pay homage to Shakyamuni Buddha in his true identity.  It is only this Shakyamuni Buddha and the disciples and successors whom he identifies in this sutra that are the proper teachings, teachers and successors of Buddhism flowing into this time period in the world. There is certainly proof within the sutras supporting the role and time for the appearances of Bodhisattva's Avalokiteshvara, Mahasattva's Manjushiri and even Maitreya and so forth. But there is no teacher of Buddhism that surpasses the merits obtained by Shakyamuni Buddha and his true disciples who attained enlightenment in the truly remotest past. This teaching is taught in the Lotus Sutra.


We, the disciples of Nichiren Daishoning (the great sage Sun Lotus)  have been thoroughly trained in all these matters of Buddha's wisdom, all the various teachings and methods and the merits they contain.  Follow the sutras not persons.  


The great Chinese and Japanese sages teach that only the sutras are to be relied upon and constitute the only true authority in the Buddhist philosophy and only those traditions which have a mastery concerning the order of sutras and the various wheels of doctrine; a correct understading of that which is provisional and that which is true within Buddhist philosophy can actually guide people correctly and lead all people to Buddhahood.  This was the very purpose for which the Lotus Sutra was set forth.   


The four main traditions of Tibetan BUddhism engage in the debates initiated between Bhavaviveka, Buddhapalita, Chadrakirti, Kamalashita, Malarepa and the various other Siddhis of Nalanda Monastery. These teachings incurr the debates regarding the true aspect of all phenomena as they were articulated by the Sautrantika, Yogacharra, Mahdyamaka and Dharani's found in the Six Paramitas Sutras. They do not engage in the principles of the Lotus Sutra where the Buddha Shakyamuni himself draws forth his transcendental power to explain the Buddha's methods of expedient means, the true relationship between the provisional (temporal) approach to awakening and the (non-temporal) ever present universal truth or true aspect of all phenomena, the principle of the mutual inclusive relationship between the state of Buddhahood and the lower nine worlds, the correct teaching which leads directly to non-temporal awakening in a single lifetime and the all encompassing wisdom of the opening up and transmission of a Buddha's transcendental wisdom regarding the true nature of a single moment of manifest existence.  Nothing stated in the video's above surpass these prindciples of wisdom. They are only restating them in so many words and traditions within their own historical transmissions.


In accordance with the Buddha's transcendental wisdom recorded in the Lotus Sutra, only the causal Law planted in the depth of the Buddha's ceremony of transmission has the universal power to change poison into medicine and lead all people to Buddhahood in this deeply impure age of the Latter Day of the Law.  


Only through a series of thorough going deep study and practice can one come to understand the true meaning of these matters.


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3 years ago  ::  May 04, 2012 - 4:47PM #35
etoro
Posts: 574

It is important that people not under estimate the depth of wisdom and insight that is inculcated within the teachings and practice of the Nichiren Mahayana school of Buddhism. All of the principles of wisdom that are being discussed in the video's that Bakta has provided above are extremely well incorporated within the practices and teachings of Nichiren Daishonin.  Moreover, the Nichiren school goes even further in that the practice of cultivation in the Nichiren school is the cultivation of Buddhahood itself, the very highest principle of wisdom which Shakyamuni Buddha saught to transmit to all beings in the period after his passing.  The Mahasiddhis of former times do not teach this principle because they were not the persons who recieved this transmission.  This matter is explicitely clear in the Lotus Sutra.  It is the Bodhisattva Visistacarita who recieves this specific transmission.

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3 years ago  ::  May 05, 2012 - 5:26PM #36
Bhakta_glenn
Posts: 890

May 4, 2012 -- 3:35PM, etoro wrote:



"The views being expressed about prayers to Buddhas in the Mahayana being illogical, fuedal and superstitious bear no resmblence to Tibetan Budhdism. Neither do they reflect the Noble Wisdom of the Sacred Kagyu Tradition of Mahayana Buddhism.



"Therefore, to give greater insight into prayer in Kagyu Tibetan Buddhism, I have included three videos on the subject of the Vajradhara [Buddha] Lineage Prayer by the Karmapa:"


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


That's nice Bakta but I can draw forth uddles of proof from the Lotus Sutra itself to prove to you that these vajrayana  teachings are in conflict with the great events, the ceremony where Shakyamuni Buddha unfolds the true nature of his true idenitity as a person whose life is one with the universal Sad Dharma in company with all the emenation Buddha's, all of which make obeisance and pay homage to Shakyamuni Buddha in his true identity.  It is only this Shakyamuni Buddha and the disciples and successors whom he identifies in this sutra that are the proper teachings, teachers and successors of Buddhism flowing into this time period in the world. There is certainly proof within the sutras supporting the role and time for the appearances of Bodhisattva's Avalokiteshvara, Mahasattva's Manjushiri and even Maitreya and so forth. But there is no teacher of Buddhism that surpasses the merits obtained by Shakyamuni Buddha and his true disciples who attained enlightenment in the truly remotest past. This teaching is taught in the Lotus Sutra.


We, the disciples of Nichiren Daishoning (the great sage Sun Lotus)  have been thoroughly trained in all these matters of Buddha's wisdom, all the various teachings and methods and the merits they contain.  Follow the sutras not persons.  


The great Chinese and Japanese sages teach that only the sutras are to be relied upon and constitute the only true authority in the Buddhist philosophy and only those traditions which have a mastery concerning the order of sutras and the various wheels of doctrine; a correct understading of that which is provisional and that which is true within Buddhist philosophy can actually guide people correctly and lead all people to Buddhahood.  This was the very purpose for which the Lotus Sutra was set forth.   


The four main traditions of Tibetan BUddhism engage in the debates initiated between Bhavaviveka, Buddhapalita, Chadrakirti, Kamalashita, Malarepa and the various other Siddhis of Nalanda Monastery. These teachings incurr the debates regarding the true aspect of all phenomena as they were articulated by the Sautrantika, Yogacharra, Mahdyamaka and Dharani's found in the Six Paramitas Sutras. They do not engage in the principles of the Lotus Sutra where the Buddha Shakyamuni himself draws forth his transcendental power to explain the Buddha's methods of expedient means, the true relationship between the provisional (temporal) approach to awakening and the (non-temporal) ever present universal truth or true aspect of all phenomena, the principle of the mutual inclusive relationship between the state of Buddhahood and the lower nine worlds, the correct teaching which leads directly to non-temporal awakening in a single lifetime and the all encompassing wisdom of the opening up and transmission of a Buddha's transcendental wisdom regarding the true nature of a single moment of manifest existence.  Nothing stated in the video's above surpass these prindciples of wisdom. They are only restating them in so many words and traditions within their own historical transmissions.


In accordance with the Buddha's transcendental wisdom recorded in the Lotus Sutra, only the causal Law planted in the depth of the Buddha's ceremony of transmission has the universal power to change poison into medicine and lead all people to Buddhahood in this deeply impure age of the Latter Day of the Law.  


Only through a series of thorough going deep study and practice can one come to understand the true meaning of these matters.




Etoro,


With respect:


Prove what you like.


I know the power of the Vajrayana.


I also know the efficacy of Prayers in the Tibetan Buddhist Tradition.


My posts on Tibetan Buddhist Prayer have been offered in the context of Allan-UK's first post.


The Kagyu Lineage is unbroken from the Buddha Vajradhara to the 17th Gyalwa Karmapa, passed down from Preceptor to Disciple, through the ages.


By the asseveration of that Truth, I disagree with your views on the Vajrayana and Tibetan Buddhism.

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3 years ago  ::  May 05, 2012 - 7:02PM #37
etoro
Posts: 574

May 5, 2012 -- 5:26PM, Bhakta_glenn wrote:


May 4, 2012 -- 3:35PM, etoro wrote:



"The views being expressed about prayers to Buddhas in the Mahayana being illogical, fuedal and superstitious bear no resmblence to Tibetan Budhdism. Neither do they reflect the Noble Wisdom of the Sacred Kagyu Tradition of Mahayana Buddhism.



"Therefore, to give greater insight into prayer in Kagyu Tibetan Buddhism, I have included three videos on the subject of the Vajradhara [Buddha] Lineage Prayer by the Karmapa:"


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


That's nice Bakta but I can draw forth uddles of proof from the Lotus Sutra itself to prove to you that these vajrayana  teachings are in conflict with the great events, the ceremony where Shakyamuni Buddha unfolds the true nature of his true idenitity as a person whose life is one with the universal Sad Dharma in company with all the emenation Buddha's, all of which make obeisance and pay homage to Shakyamuni Buddha in his true identity.  It is only this Shakyamuni Buddha and the disciples and successors whom he identifies in this sutra that are the proper teachings, teachers and successors of Buddhism flowing into this time period in the world. There is certainly proof within the sutras supporting the role and time for the appearances of Bodhisattva's Avalokiteshvara, Mahasattva's Manjushiri and even Maitreya and so forth. But there is no teacher of Buddhism that surpasses the merits obtained by Shakyamuni Buddha and his true disciples who attained enlightenment in the truly remotest past. This teaching is taught in the Lotus Sutra.


But you dont have a clue about any of this and so you go on speaking dogmatically about schools, noble traditions and such without any actual understanding of the relationship between all these issues.  We, the disciples of Nichiren Daishoning (the great sage Sun Lotus)  have been thoroughly trained in all these matters of Buddha's wisdom, all the various teachings and methods and the merits they contain.  Follow the sutras not persons.  


The great Chinese and Japanese sages teach that only the sutras are to be relied upon and constitute the only true authority in the Buddhist philosophy and only those traditions which have a mastery concerning the order of sutras and the various wheels of doctrine; a correct understading of that which is provisional and that which is true within Buddhist philosophy can actually guide people correctly and lead all people to Buddhahood.  This was the very purpose for which the Lotus Sutra was set forth.   


The four main traditions of Tibetan BUddhism engage in the debates initiated between Bhavaviveka, Buddhapalita, Chadrakirti, Kamalashita, Malarepa and the various other Siddhis of Nalanda Monastery. These teachings incurr the debates regarding the true aspect of all phenomena as they were articulated by the Sautrantika, Yogacharra, Mahdyamaka and Dharani's found in the Six Paramitas Sutras. They do not engage in the principles of the Lotus Sutra where the Buddha Shakyamuni himself draws forth his transcendental power to explain the Buddha's methods of expedient means, the true relationship between the provisional (temporal) approach to awakening and the (non-temporal) ever present universal truth or true aspect of all phenomena, the principle of the mutual inclusive relationship between the state of Buddhahood and the lower nine worlds, the correct teaching which leads directly to non-temporal awakening in a single lifetime and the all encompassing wisdom of the opening up and transmission of a Buddha's transcendental wisdom regarding the true nature of a single moment of manifest existence.  Nothing stated in the video's above surpass these prindciples of wisdom. They are only restating them in so many words and traditions within their own historical transmissions.


In accordance with the Buddha's transcendental wisdom recorded in the Lotus Sutra, only the causal Law planted in the depth of the Buddha's ceremony of transmission has the universal power to change poison into medicine and lead all people to Buddhahood in this deeply impure age of the Latter Day of the Law.  


Only through a series of thorough going deep study and practice can one come to understand the true meaning of these matters.




Etoro,


With respect:


Prove what you like.


I know the power of the Vajrayana.


I also know the efficacy of Prayers in the Tibetan Buddhist Tradition.


My posts on Tibetan Buddhist Prayer have been offered in the context of Allan-UK's first post.


The Kagyu Lineage is unbroken from the Buddha Vajradhara to the 17th Gyalwa Karmapa, passed down from Preceptor to Disciple, through the ages.


By the asseveration of that Truth, I disagree with your views on the Vajrayana and Tibetan Buddhism.




The vajrayana philosophy actually originates from the deep transmission in the Lotus Sutra. This is not difficult to prove.


I can assure you with great certainty that there is no teaching within Tibetan Buddhism regarding the meaning of the transmission of the Sad Dharma to Bodhisattva Visistacarita yet this transmission is clearly indicated in the Lotus Sutra.

Moderated by Merope on May 06, 2012 - 11:43AM
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3 years ago  ::  May 06, 2012 - 12:00PM #38
etoro
Posts: 574

The Lotus Sutra is the actual Buddhist philosophy which illuminates the effect that the powerful egocentric mindset of humanity will have on the teachings of the Buddha; how the power of the teachings and practices will be watered down and reduced to just another theoretical idealogy.  The teachings will be reinterpreted over time and place and will be coopted and controlled by politicians who are bent upon using the teachings for their own self promotion and soc ial status within Buddhist societies.  This is exactly what took place over the next one thousand five hundred years after the Buddha's passing. The Lotus Sutra provides the true remedy for all these deep seated ego functions such that it even censures Buddhist teachings which no longer have validity. This is why Buddhist philosophy has evolved from original tripitaka / hinayana to introductory Mahayana, Bodhisattavayana onto the one vehicle teaching and the divisions between exoteric Mahayana and esoteric vajrayana. The Lotus Sutra provides the deepest wisdom of the one vehicle ekayana or Buddhahood itself and stands in for the Buddha in this world in the period after his passing. The Lotus Sutra is the actual BUddha's heart of hearts. In this respect all schools of Buddhism must have the Lotus Sutra at their core of teachings if they are to be true to the Buddha's true intentions.   


The Lotus Sutra offers the recording of the dialogues where the Buddha prepares his disciples for future world after his passing.


"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.
(Buddhist) 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,
Playing the role of the forest dwellers,
Thus they will say such things as:
All of these monks here
Teach heretical doctrines
Because they are greedy for profit!
They have fabricated this sutra
To deceive the people of the world,
And they explain this sutra
Out of desire for fame!
They always want to slander us
In the great assembly;
They slander us to the kings,
Ministers, brahmans, householders,
And to other monks, saying that we are evil.
They say:
These are people of false views
Who teach heretical doctrines.
Since we revere the Buddha,
We will be patient with their wickedness".


"In the troubled world of the Age of [the Decadent Dharma]
There are many fearful things.
People possessed by evil spirits
Will scorn and slander us.
But we shall wear the armor of patience"- LS ch13



This is why, as Nichiren teachings, before you endeavor to teach others the Buddha Way you should understand the times, the sequence of propogation, the peoples capacity and the nature of the country you preach in. In this way you will come to understand which teachings are proper, which have efficacy and whcih no longer have validity.  This is why I critiqued your blanket approach to proscribing teachings and practices to new students without a care for the important guidelines above. 


You should also beware of the way Buddhism has been plagerized within the Hindu faith. The "Wonderful Law - Myo-Ho" of the Buddha is not understood within the Hindu faith.  Also, it is not within the Karmic mission of the Tibetan Buddhist faith and its history to spread the wisdom of the Lotus Sutra.  As recorded in the Lotus Sutra this mission was given to Bodhisattva Visistacarita.



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3 years ago  ::  May 08, 2012 - 6:21PM #39
Bhakta_glenn
Posts: 890

Etoro,


The Lotus Sutra has no authority over Theravada Buddhism. Neither does it have any authority over Tibetan Buddhism.


From what you post, it would appear that you only read the Lotus Sutra, for that is the text that you consistently quote from.


Perhaps if you were to broaden your reading and seek out some alternative Teaching from other Buddhist Schools you may come to see that there are other bona-fide Paths to Enlightenment.


After all, where is the harm?


On previous occasions, you have adivsed me that you are an advanced student of Budddism. And, if that is true, then your Preceptor ought be able to afford you the necessary protection and guidance with regard to other Buddhist Teachings which you may then compare with your own School.


The Schools of Buddhism which I am involved with put Path before Doctrine, and insist that wisdom can only be communicated in silence.


Yoga is the cessation of the movements of consciousness.


Whislt I may fail to impress you with what I post here, that worries me not. The only time I would ever be concerned is if my Teacher had found me blameworthy of a root moral infraction; which I am most particular about.


Whilst you may not think so, I am well trained in both Buddhism and Brahmanism. for they have much in common.


However, I have also completed a comprehensive course of Training in Meditation and Yoga. And if my Preceptor had died yesterday, I could carry on seamlessly. I have been well trained in the Art of Mindfulness of my Path, and my Spiritual Needs. And I have also been well trained for listening to Dharma talks and for noting key words and phrases, sentences which apply to me, and which may be used for developing Meditation Stratagems and Plans.


Your notion that only Nichiren Buddhists can understand the Lotus Sutra is not generally taught or accepted in Buddhism as a whole.


Theravad Buddhism teaches a spiritual resposibility to study other Religions from a sincere motivation. Tibetan Buddhism also appears to have guided me to Brahmanism, under a similar spiritual responsibility.


The only thing that my Buddhist Teachers have ever said to me about Brahmanism is that they offer their thoughts of most profound respect to the Brahmins.






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3 years ago  ::  May 18, 2012 - 4:41PM #40
etoro
Posts: 574


May 8, 2012 -- 6:21PM, Bhakta_glenn wrote:


Etoro,


The Lotus Sutra has no authority over Theravada Buddhism. Neither does it have any authority over Tibetan Buddhism.


From what you post, it would appear that you only read the Lotus Sutra, for that is the text that you consistently quote from.


Perhaps if you were to broaden your reading and seek out some alternative Teaching from other Buddhist Schools you may come to see that there are other bona-fide Paths to Enlightenment.


After all, where is the harm?


On previous occasions, you have adivsed me that you are an advanced student of Budddism. And, if that is true, then your Preceptor ought be able to afford you the necessary protection and guidance with regard to other Buddhist Teachings which you may then compare with your own School.


The Schools of Buddhism which I am involved with put Path before Doctrine, and insist that wisdom can only be communicated in silence.


Yoga is the cessation of the movements of consciousness.


Whislt I may fail to impress you with what I post here, that worries me not. The only time I would ever be concerned is if my Teacher had found me blameworthy of a root moral infraction; which I am most particular about.


Whilst you may not think so, I am well trained in both Buddhism and Brahmanism. for they have much in common.


However, I have also completed a comprehensive course of Training in Meditation and Yoga. And if my Preceptor had died yesterday, I could carry on seamlessly. I have been well trained in the Art of Mindfulness of my Path, and my Spiritual Needs. And I have also been well trained for listening to Dharma talks and for noting key words and phrases, sentences which apply to me, and which may be used for developing Meditation Stratagems and Plans.


Your notion that only Nichiren Buddhists can understand the Lotus Sutra is not generally taught or accepted in Buddhism as a whole.


Theravad Buddhism teaches a spiritual resposibility to study other Religions from a sincere motivation. Tibetan Buddhism also appears to have guided me to Brahmanism, under a similar spiritual responsibility.


The only thing that my Buddhist Teachers have ever said to me about Brahmanism is that they offer their thoughts of most profound respect to the Brahmins.




Bakta: 


Bakta:


The point of asserting the supremacy of the principle of the Lotus Sutra concerns the principle of establishing what is most universally true regarding the nature of reality in the truest sence within the philosophy of Buddhism. From the point of view of true Buddhist philosophy the cessation of conscousness is not the highest principle of wisdom and insight in Buddhism.  it is the starting point for the discernment of the natire of thoughts but not the discernment of the existence of the physical body and the objects resident in the environment of reality itself. The ascertaining of what is most universal in all of Buddhism, the true aspect of all phenomena,  has been the driving force behind all Buddhist debates since the very beginning. It is also the reason behind the emergence of all the various schools and phases of Buddhist philosophy.


Buddhist philosophy unfolds in the following manner.  There is the original Tripitaka of precepts. sutra and abhidharma. This amounts to the three types of learning of correct behavior, correct meditation and correct wisdom. The earliest Tripitaka is simply the outermost or most superfisial of all teachings within Buddhism and simply establishes the principle of the transience of all phenomena. It is a teaching directed at the Buddha's most immediate disciples and those whose karmic or sociological connection to the Buddha is the closest. These were his closest family, friends, friends of friends and acquantances.  This Tripitaka or threefold scheme falls short and becomes a point of contention when the principles of the Mahayana make their appearance in consciousness. This is something that the Buddha was well aware of but could not teach to his closest disciples immediately because of their deep inner attachments.  Buddhism divides from Hinayana to Mahayana, provisional Mahayana to true and complete Mahayana.


In setting forth a mapping or exposition on the true nature of reality and the cause and effect for the attainment of Buddhahood in this world Indian Buddhism sets forth the principles of the coarse and subtle selflessness of persons and the coarse and subtle selflessness of phenomena.  The schools identified by Tibetan masters which reflects these philosophical schools of thought are the adhidharma, sautrantika, yogacharra and madhyamaka. The Lotus Tendai and Nichiren schools of Sino-Japanese Buddhism are directly derived from the teachings of Nagarjuna. But due to the changing nature of the times the teachings of both Tien Tai and Nichiren are much deeper and more effective than the teachings of Nagarjuna.  


The Lotus Sutra itself is the complete Mahayana teaching and enfolds within it the essence of the provisional teaching, the true teaching and the true relationship between the two types of teaching. The true teaching is also divided between esoteric form and exoteric form. The Vajrayana is known as secret mantra and therefore is esoteric.  The Lotus Sutra is expounded for the sake of widespread propogation and the speedy enlightenment of all beings and is therefore exoteric. When the Buddha tells Ananda that he has revealed all his teachings during his lifetime and has accomplished his true purpose, the teaching he is referring to is the revelations of the Lotus Sutra. This is a well established certitude among the most well understood scholars of Buddhism, It is also stated in the Lotus Sutra itself.


The Lotus Sutra is the perfection of Buddha's most inner wisdom expressed in words. It contains within its deepest meaning and insight the most universal of all universal teachings of true awakeing in actual form and expression. When it comes to the issue of the sufferings of birth and death nothing surpasses the wisdom of the Lotus Sutra. Confusion in the world regarding this matter derives from the unenlightenment of sentient beings and their continuous slander of the correct law or deepest inner truth regarding the functions of existence and their undevelopment to live up to its tenets. The fundamental cause of all suffering is the slander and ignorance of the universal law that is revealed in the Lotus Sutra. All other Buddhist teachings are preparatory by comparison. Only by correctly practicing the revelation and praise of the true universal law or Myoho Renge Kyo can one reverse the karma that has created this confusion. 


All confusion regarding the deepest teaching of the Buddha derives from the weakness / impurity within sentient beings of their sense organs and the range of sense fields which they can percieve with their sense organs. This is due to negative karma alone. All negative karma leads to dullness of the sense organs and dullness of the sense organs means the inability to perceieve the Sad Dharma, the essential inner wisdom regarding self and phenomena.  In the end it is also karma that determines the kind of teaching and teacher one can encounter in this life.


To encounter the true teacher that can correctly practice and teach the Lotus Sutra, the revelation of the Buddha's deepest and far reaching truth correctly is the highest form of good fortune in the universe. This is because if one can encounter a correct teacher of the Buddha's Law one is absolutely certain to attain Buddhahood.   This is the most wonder of wonders in all Life and Reality.  


All teachings of whatever source like all the stream and rivers and smaller bodies of water in the world pour into the ocean of the Lotus Sutra and it is not rejected by the Buddhas Law. This is not my opinion but rather directly stated in the Lotus Sutra by Shakyamuni Buddha himself. 


If there is anyone who pays homage to all the buddhas, great bodhisattvas,
pratyekabuddhas, and arhats by filling the great manifold cosmos with the seven
precious treasures, the merit of this person will not be equal to the surpassing
merit of one who receives and holds to even a single verse consisting of four
lines of the Lotus Sutra.
“O Nakṣatrarājasaṃkusumitābhijña! Just as the ocean is the greatest of
streams and rivers and of all waters, this Lotus Sutra is the most profound of
the sutras taught by the Tathāgatas. Just as Mount Sumeru is the greatest of
mountains—greater than Earth Mountain, Black Mountain, Mount Cakravāḍa,
Mount Mahācakra vāḍa, and the ten jeweled mountains—this Lotus Sutra is
the greatest of the sutras. Just as the moon is the greatest among all the stars,
this Lotus Sutra is the most illuminating of the thousands of koṭis of sutras.
Just as the sun destroys darkness, in the same way this sutra destroys the darkness
of erring thought. Just as the noble emperor is the best of all the kings,
this sutra is the noblest of all the sutras. Just as Śakra is the king of the thirtythree
devas, this sutra is the King of Sutras. Just as Great Brahma is the father
of all the sentient beings, in the same way this sutra is the father of all the
wise, the noble, those who have more to learn and those who do not, and those
in whom the thought of enlightenment has awakened. Just as those who have
entered the stream of the teaching (srota-āpannas), those who are to return
to this world once again (sakṛdāgāmins), those who are never to return (anāgā -
mins), arhats, and pratyekabuddhas are the best of all the common people, in
the same way this is the best of all the sutras taught by all the Tathāgatas,
bodhisattvas, or śrāvakas." LS ch23


The appearance of the Mahayana and the revelations of the Lotus Sutra are designed to address access to the pure source of Buddha wisdom in the period after the Buddha's passing and particularly in the evil age of the latter age of the Buddha Dharma. This is evident from the content of the Lotus Sutra itself where one finds numerous references and teachings within the spread of Buddhism in the latter ages after the passing of the Buddha in numerous worlds throughout the cosmos. 




       





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