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2 years ago  ::  Jun 11, 2012 - 10:50AM #61
Bhakta_glenn
Posts: 833


Re Post # 47


A couple of years ago, or at least it seems that far back, you posted a Mantra by Shan-wu-wei [Śubhakarasiṃha].


You may recall that I advised you of my recital of the Namas Saddharmapundarika Name Mantra [Namas Saddharmapundarika Sutram] and that it revealed to me the Truth of the Sadhamrapundarika Sutram. I saw a vision of the Enlightened Buddha sitting with a Serpent Coiled around him. I stopped reciting the name mantra at this point.


I then recited the Saddharmapundarika Vajra Dharani that you had posted. The main insights concerned the opening up of mystical ways from the Earth to the Yogi.


My Buddhist Guru taught me how to design my own Meditation Plans back in the nineties. With her approval, I have now realised the following name mantras for the Sanskrit Transmission of the Saddharmapundarika Sutram:



Namasmarana


Indian Transmission


Buddha Vairocana [Guru]


Namas Vairocana 


Indian Lineage


Dharmagupta [Lineage Holder]


Namas Dharmagupta 


Śubhakarasiṃha [Lineage Holder]


Namas Śubhakarasiṃha [Lineage Holder]


Four Earth Bodhisattvas [Sanskrit Names]


Namas Supratishthitacharita


Namas Vishuddacharitra


Namas Vishishtacharitra


Namas Anantacharita 


    x 9


The Heart of the Saddharmapundarikasutram


namah samanta-buddhanam om a a am ah


sarva-buddha-jna-sakshebhyah


gagana-sambhavalakshani saddharma-pundarika-sutra


jah hum bam hoh vajrarakshaman hum svaha


                                                                           x 9


Sanskrit Name: Śubhakarasiṃha




The most cogent thing to understand is the importance of Namarupa from the Buddha's Doctrine of Causal Genesis, Doctrine of Dependent Origination: Namarupa.




Etoro,


The recitation of the seed syllable for Vajrayogini has now born fruit.


I can now add her Mantra for recitation,


Worksheet for Morning Practice in Daily Life


Foundation


Samatha Meditation using the Four Brahma Viharas as a bona fide Subject for stabilising the mind.


Motivation in Three Categories: Personal Motivation, Altruistic Motivation, Dharma Motivation through Time [Symbolosed by the Twleve Months], aka Time of Attainment.


Namasmarana


Namas Vairocana
Namas Dharmagupta
Namas Śubhakarasiṃha
Namas Supratishthitacharita
Namas Vishuddacharitra
Namas Vishishtacharitra
Namas Anantacharita


The Heart of the Saddharmapundarikasutram


[By Śubhakarasiṃha [Sanskrit Name], Shan wu wei [Chinese Name]]


namah samanta-buddhanam om a a am ah


sarva-buddha-jna-sakshebhyah


gagana-sambhavalakshani saddharma-pundarika-sutra


jah hum bam hoh vajrarakshaman hum svaha.


Fruition of Morning Practice in Daily Life


Meditational Realisation of the Seed Syllable VAM


Sanskrit Bija [Seed Syllable] for Vajrayogini


VAM is the seed syllable of Vajrayogini


I have successfully recited VAM for Three Days.


Vajrayogini Mantra


[Vajrayogini ranks first amongs the Dakinis.
She is the Sarva Buddha Dakini, which means that
She is the Dakini Who is the Essence of All the Buddhas.]


oṃ oṃ oṃ sarvabuddhaḍākiṇīye


vajra varṇanīye vajra vairocanīye


hūṃ hūṃ hūṃ phaṭ phaṭ phaṭ svāhā


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2 years ago  ::  Jun 11, 2012 - 1:42PM #62
etoro
Posts: 568

Bakta your mindset is blocked off, not open.  You follow your own tunnel vision. You engage in what's called in George Orwells classic "1984" the mental excercise called "crime stop".  From this I can tell that you are operating from a deep mistrust and fear, a mistrust of secular people, laymen,  the "householders" of the world. This kind of false reasoning is condemned in both the Vimalakirti, the Prajna Paramita and the Lotus Sutra.  Read the 12th chapter, the Devadatta Chapter of the Lotus Sutra.  Read the story of the Naga princess in the 12th chapter, , the female dragon who attained enlightenment on the spot right before the eyes of all the male arharts and bodhiattvas. This 12th chapter is based on the Kumarajiva translation of the Lotus Sutra.


You have much to learn about true Buddhism. True Buddhism is not Hinduism. The approach to the Mahayana you are following has much admixture with Hinduistic principles. You should not confuse the two.  True Buddhism is the true universal principle of reality which addresses all peoples needs regardless of culture. Read about the Dragon Kings daughter in the 12th chapter of the Lotus Sutra. It appears from what I can see of your thought process that there is much for you to learn from this chapter of the Lotus Sutra. 


Another thing!!  The Indian people did not adhere correctly to the principles of the Lotus Sutra. This is why Buddhism was lost within Indian history.  There has been too much slander of true Buddhism in the history of India. Many sincere monks were killed and assasinated.  This also occurred in China and Japan and throughout all of human history. This is why the world of man is not in a state of peace. The world of spreading the wisdom of the Lotus Sutra is only know occurring in earnest, at this time in the contemporary world. The reason why the Indian sages were traveling to China in the early days was because Buddhism was being destroyed in india by the Hundu's and the Muslim hordes.  It was the Chinese sages who provided cover and protection of the BUddh'as teachings.  When it comes to acquiring a correct knowledge of Buddhism and method of teaching and practice you must take heed of the five guides - 1) the form of expedient means or method of teaching is determined by the 2) nature of the times, 3) the condition of the peoples capacity, 4) the political state of the country and 5) the sequence of philosophical exposition which occurred in the preceding period.


Another things, the Buddhism of India is compared to the waxing and wanning of the moon.  The moon spreads east and the sun spreads west.  The Buddhism of the Lotus Sutra is the Buddhism of the Sun. The Sun of Buddhism, Nichiren Lotus Buddhism, has now returned to India, Nepal, Sri Lanka and other sacred places of Shakyamuni Buddhism.  The Indian people are now rejoicing at the prospect of embracing the essential teachings of the Buddha for the first time now through the spread of Nichiren Buddhism.  I have many good reasons for saying this.  


Consider the following very important information and knowledge.


www2.sgilibrary.org/nichiren1/wnd1-043-p...


www2.sgilibrary.org/nichiren1/wnd1-007-p...


www2.sgilibrary.org/nichiren1/wnd1-073-p...


bharatsokagakkai.org/


www.nepalsgi.org/


www.sgi-srilanka.org/

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2 years ago  ::  Jun 12, 2012 - 7:21AM #63
Bhakta_glenn
Posts: 833

Etoro,


Without Prejudice and with Respect to the Host.


Talk is cheap and speech reduces the Supramundane to the Mundane.


You talk about the Vajrayana as though you are its Master, but neither you nor I are Masters of the Vajrayana.


You refer to ancient Noble Translators of the Saddharmapundarika Sutram as though they were  your students, you their Preceptor.


I could go on and show you that with respect to the translations you have referred to there are serious critical anomolies but, I think I shall stop here.


I know the value and the real power of Śubhakarasiṃha's Mantra, and It is way beyond what Etoro is implying, as is the Vajrayana. I have used it in my daily practice and was greatly surprised by it. It is this mantra which has motivated me to find out more about Śubhakarasiṃha [Shan Wu Wei].


But, debate here will resolve nothing, prove nothing. I am satisfied that my posts have shown an attempt to give some insight about how one may use prayers, mantras to achieve goals in Buddhism.


Etoro, whilst looking at this thread, a thought came over me:


'Why am I wasting valuable time quibbling when that time coud be spent practising Dharma?


Whilst you accuse me of tunnel vision, I feel that that is just an example of the pot calling the kettle black. I have posted on Beliefnet since 2005, and I have only ever known you to talk about one subject: The Lotus Sutra. And unless I am mistaken, all other Schools of Buddhism, and the whole of Hinduism represent the Insignificant Bit.


Time to put the extremely valuable Mantra of Śubhakarasiṃha [Shan Wu Wei] to Work, offline.



When I first came to Beliefnet, it was to learn how to give some written form to the Dharmas that I was practising. I feel that it would be churlish lo leave without giving my thanks and appreciation to you. Your approach to discussion made me research the Theravada Buddhist Vehicle so thoroughly that I have made great strides in my understanding of that Vehicle, which is the foundation of all Buddhism:




www.viewonbuddhism.org/vehicles.html

A View on Buddhism

THE THREE VEHICLES
[...]

DO THESE TRADITIONS CONTRADICT?

[...]

His Holiness the Dalai Lama noted the following in the book 'The Heart Sutra':

    "It is very important to understand that the core teachings of the Theravada tradition embodied in the Pali scriptures are the foundation of the Buddha's teachings. Beginning with these teachings, one can then draw on the insights contained in the detailed explanations of the Sanskrit Mahayana tradition. Finally, integrating techniques and perspectives from the Vajrayana texts can further enhance one's understanding. But without a foundation in the core teachings embodied in the Pali tradition, simply proclaiming oneself a follower of the Mahayana is meaningless.



The Spiritual Path that I am following is the one endorsed by the Dalai Lama. It has its foundation in the 'Theravada tradition with graduation to the Sanskrit Mahayana tradition, which in turn, leads to the Vajrayana tradition.


My Teacher once taught me that whilst the Theravada is considered to be the Ground Floor of Buddhism, if one masters it one does not have to go to the other floors, they will come to one.


Whatever I have posted here about Namasmarana has been practised and has born fruit. A Vajrayana Practice has arisen with a specific goal, to find the Buddha's Original Sanskrit version of the Saddharmapundarika Sutram in pristine condition. A Guide in the form of a Female Buddha has arisen, Vajrayogini, the Essence of all Buddhas.


Is there any difference between the Goal of the Mahayana and the Goal of the Vajrayana?


No, it is exactly the Same Goal, Buddhahood:



Kalachakra Rite of Initation


Tenzin Gyatso, the Dalai Lama, and Jeffery Hopkins


Deity Yoga


The Difference Between the Perfection Vehicle [Mahayana] and the Mantra Vehicle [Vajrayana]


Page 27


The profound distinction occurs in the fact that in tantra there is meditation in which one meditates upon one's body as similar in aspect to a Buddha's Form Body wheras in sutra Great Vehicle there is no such meditation.




When a student practices Vajrayana he or she must also understand the Sutras of the Mahayana, Śubhakarasiṃha's Sanskrit Mantra is a Key, nay a Dharani of the entire Buddhayana. It will provide a valuable foundation for my task.


So, why am I searching for the Sanskrit Version of the Saddharmapundarika Sutram?


Whilst I am not a Hindu, nor could I make any serious claim to being one, I am a Brahmin by birth, and I must thank my Buddhist Teacher for that information. It seems that a Brahmin has a Dharmic duty to give the same consideration to all women as he would to his own Mother.


Birth versus Karma? They are two sides of the same coin. One cannot have karma without birth, nor birth without karma.


It would also seem to be the case that a Brahmin cannot refuse a request from his Mother. So when my Female Buddhist Guru made that request to me, my practice became the Vehicle for Obeying Mother. Vajrayogini is The Mother of The Buddhas:



Garland of Morning Prayers


In the tradition of Mahayana Buddhism


Kagyu School of Tibetan Buddhism Prayer Book


Invocation to the Vajra Yogini


She who is the transcendental knowledge of the Prajna Paramita,


Mother of the Buddhas,


Enfolded with supreme bliss, inseperably,


She who wears the countenance of the Earth-Digger


removing all delusions,


May the Vajra Varahi aloways reiting PHEM protect me




Once again, thank you for the mantra.


Yours in serenity,



Bhakta_glenn


Tenfold Powerful One

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2 years ago  ::  Jun 13, 2012 - 1:41PM #64
etoro
Posts: 568

Jun 12, 2012 -- 7:21AM, Bhakta_glenn wrote:


Etoro,


Without Prejudice and with Respect to the Host.


Talk is cheap and speech reduces the Supramundane to the Mundane.


You talk about the Vajrayana as though you are its Master, but neither you nor I are Masters of the Vajrayana.


You refer to ancient Noble Translators of the Saddharmapundarika Sutram as though they were  your students, you their Preceptor.


I could go on and show you that with respect to the translations you have referred to there are serious critical anomolies but, I think I shall stop here.


I know the value and the real power of Śubhakarasiṃha's Mantra, and It is way beyond what Etoro is implying, as is the Vajrayana. I have used it in my daily practice and was greatly surprised by it. It is this mantra which has motivated me to find out more about Śubhakarasiṃha [Shan Wu Wei].


But, debate here will resolve nothing, prove nothing. I am satisfied that my posts have shown an attempt to give some insight about how one may use prayers, mantras to achieve goals in Buddhism.


Etoro, whilst looking at this thread, a thought came over me:


'Why am I wasting valuable time quibbling when that time coud be spent practising Dharma?


Whilst you accuse me of tunnel vision, I feel that that is just an example of the pot calling the kettle black. I have posted on Beliefnet since 2005, and I have only ever known you to talk about one subject: The Lotus Sutra. And unless I am mistaken, all other Schools of Buddhism, and the whole of Hinduism represent the Insignificant Bit.


Time to put the extremely valuable Mantra of Śubhakarasiṃha [Shan Wu Wei] to Work, offline.



When I first came to Beliefnet, it was to learn how to give some written form to the Dharmas that I was practising. I feel that it would be churlish lo leave without giving my thanks and appreciation to you. Your approach to discussion made me research the Theravada Buddhist Vehicle so thoroughly that I have made great strides in my understanding of that Vehicle, which is the foundation of all Buddhism:




www.viewonbuddhism.org/vehicles.html

A View on Buddhism

THE THREE VEHICLES
[...]

DO THESE TRADITIONS CONTRADICT?

[...]

His Holiness the Dalai Lama noted the following in the book 'The Heart Sutra':

    "It is very important to understand that the core teachings of the Theravada tradition embodied in the Pali scriptures are the foundation of the Buddha's teachings. Beginning with these teachings, one can then draw on the insights contained in the detailed explanations of the Sanskrit Mahayana tradition. Finally, integrating techniques and perspectives from the Vajrayana texts can further enhance one's understanding. But without a foundation in the core teachings embodied in the Pali tradition, simply proclaiming oneself a follower of the Mahayana is meaningless.



The Spiritual Path that I am following is the one endorsed by the Dalai Lama. It has its foundation in the 'Theravada tradition with graduation to the Sanskrit Mahayana tradition, which in turn, leads to the Vajrayana tradition.


My Teacher once taught me that whilst the Theravada is considered to be the Ground Floor of Buddhism, if one masters it one does not have to go to the other floors, they will come to one.


Whatever I have posted here about Namasmarana has been practised and has born fruit. A Vajrayana Practice has arisen with a specific goal, to find the Buddha's Original Sanskrit version of the Saddharmapundarika Sutram in pristine condition. A Guide in the form of a Female Buddha has arisen, Vajrayogini, the Essence of all Buddhas.


Is there any difference between the Goal of the Mahayana and the Goal of the Vajrayana?


No, it is exactly the Same Goal, Buddhahood:



Kalachakra Rite of Initation


Tenzin Gyatso, the Dalai Lama, and Jeffery Hopkins


Deity Yoga


The Difference Between the Perfection Vehicle [Mahayana] and the Mantra Vehicle [Vajrayana]


Page 27


The profound distinction occurs in the fact that in tantra there is meditation in which one meditates upon one's body as similar in aspect to a Buddha's Form Body wheras in sutra Great Vehicle there is no such meditation.




When a student practices Vajrayana he or she must also understand the Sutras of the Mahayana, Śubhakarasiṃha's Sanskrit Mantra is a Key, nay a Dharani of the entire Buddhayana. It will provide a valuable foundation for my task.


So, why am I searching for the Sanskrit Version of the Saddharmapundarika Sutram?


Whilst I am not a Hindu, nor could I make any serious claim to being one, I am a Brahmin by birth, and I must thank my Buddhist Teacher for that information. It seems that a Brahmin has a Dharmic duty to give the same consideration to all women as he would to his own Mother.


Birth versus Karma? They are two sides of the same coin. One cannot have karma without birth, nor birth without karma.


It would also seem to be the case that a Brahmin cannot refuse a request from his Mother. So when my Female Buddhist Guru made that request to me, my practice became the Vehicle for Obeying Mother. Vajrayogini is The Mother of The Buddhas:



Garland of Morning Prayers


In the tradition of Mahayana Buddhism


Kagyu School of Tibetan Buddhism Prayer Book


Invocation to the Vajra Yogini


She who is the transcendental knowledge of the Prajna Paramita,


Mother of the Buddhas,


Enfolded with supreme bliss, inseperably,


She who wears the countenance of the Earth-Digger


removing all delusions,


May the Vajra Varahi aloways reiting PHEM protect me




Once again, thank you for the mantra.


Yours in serenity,



Bhakta_glenn





Fine and well Bakta. But lets call it as it is. 


1 - You dont know anything about the Tien Tai - Nichiren Lotus School of True Mahayana Buddhism.


2- Your mind is locked in a mode called "crimestop".  You dont dare engage beyond the limits of your limited framework.


3 - You have an arrogant attitude towards householder practitioners.  The very slander engaged by Voice Hearer disciples described in the Vimalakirti Sutra.


2 - The Lotus Sutra is the actual and genuine True Word (Mantrayana) / Perfection of Wisdom / Supreme Vehicle doctrine of the Buddha enlightening countless living beings where as your teaching and practice will take you numerous lifetimes before you will encounter the wisdom of the Lotus Sutra.  This is said taught by the Buddha in the Lotus Sutra. 


3 - I introduced you to the mantra of Shan Wu Wei on the basis of a deep knowledge, wisdom and understanding for which you are not even aware of as yet.


4 - I have knowledge of the actual limits of accomplishment and events in the life of Shan Wu Wei.  You dont.


4 - The Lotus Sutra was never properly put into practice in a manner true to its words and intentions during the age of Indian BUddhism, i.e as an exoteric doctrine made available and outwardly taught to the commom people in India. This is why the correct teaching was being transmitted abroad; to safeguard its true purpose and mission, one that the followers of Nichiren are now carrying out today.   I have share with you web sites which prove this.


5 - The Lotus Sutra reveals the correct meaning and wisdom of what it actually means to ripen the fruit of Buddhahood in this current lifetime. This is an esoteric wisdom.


In fact the wisdom of the Lotus Sutra is the Vajrayana Wisdom and the true knowledge of Mudras and Mantras are replete throughout the teachings and activities described in the Lotus Sutra.  Here in the following passage the very framework of Shariputra's mind is converted through the teaching of the Lotus Sutra.  The conversion and awakening ofShariputra to the Mahayana wisdom in the Lotus Sutra is the original wisdom of the vajrayana.


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


Regarding the meaning of the Third Chapter of the Lotus Sutra Nichiren states,


....regarding the passage “At that time Shāriputra’s mind danced with joy. Then he immediately stood up, pressed his palms together, gazed up in reverence at the face of the Honored One,and said to the Buddha, ‘Just now, when I heard from the World-Honored One this voice of the Law, my mind seemed to dance and I gained what I had never had before.’”


Words and Phrases, volume five, [Tien Tai]says, “In this passage that describes the outward signs manifested by Shāriputra, the words ‘he immediately stood up, pressed his palms together’ refer to his acknowledgment of the Buddha’s words as it was expressed by his body.



“Previously, there had been the two realms, the provisional (conventional) and the true (ultimate), which were like two palms that are not pressed to-gether. But now it is revealed that the provisional is identical with the true, and it is like two palms that are pressed together.


“As for the act of turning to face the Buddha, previously the provisional realm did not embody the cause for attaining Buddhahood, and the true did not embody the effect, that is, the attainment of Buddhahood (in this lifetime). But now it is revealed that the provisional is identical with the true, and together they provide the great perfect cause for the attainment of Buddhahood. It is a cause that will invariably lead to the realization of the effect. Therefore the text says that Shāriputra pressed his palms together and turned to face the Buddha.”


The Record of the Orally Transmitted Teachings says: Gasshō, or “pressing the palms together,” is another name for the Lotus Sutra. Kōbutsu, or “turning to face the Buddha,” means that one encounters and pays respect to the Lotus Sutra. Pressing the palms together is an element of the body. Turning to face the Buddha is an element of the mind. The passage describes how one danceswith joy when one comes to the realization that the elements of the body and the mind are the Wonderful Law (Myoho - Saddharma).


Again, gasshō, or pressing the palms together, has two other meanings. “Pressing” means myō, or wonderful, while “palms” refers to hō, or the Law [or phenomena as its manifestation].Again we may say that “pressing” is the Lotus Sutra and “palms” are the twenty-eight chapters that make it up. Or again, “pressing” is the world of Buddhahood, and “palms” are the nineworlds. The nine worlds are the provisional, while the world of Buddhahood is the true. Thus the Great Teacher Miao-lo [in his Annotations on “The Profound Meaning of the Lotus Sutra,” volume four] stated, “The nine worlds constitute the provisional, and the world of Buddhahood constitutes the true.” The Ten Worlds are all contained within these two characters gasshō. Of the countless phenomena of the three thousand realms, there are none that are not a part of gasshō.


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


The above describes the mystic principle behind the activities of the bodies and minds of practitioners.  It is to see the intentions and actions of human beings from the standpoint of the Dharma Wisdom and the true aspect of all things, all functions, all appearances or all dharmas. It is the same wisdom as expressed in the employment of the single seed syllable "A".   




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2 years ago  ::  Jun 17, 2012 - 4:57AM #65
Bhakta_glenn
Posts: 833

Etoro,


Thank you for your post.


You are quite right, I do not understand T'ien Tai.


And, the learning of T'ien Tai is not included in this instruction from my Guru:


'Find the original, pristine, Sanskrit Teacnhing of the Saddharmapundarika Sutram.'


The seed sylable 'A' is the bija Mantra of Vairocana:



www.visiblemantra.org/a.html


As a bīja 'a' is seed syllable of Vairocana in the Garbhadhatu Mandala, and more generally of Mahāvairocana as the Dharmakāya Buddha. Meditation on the syllable 'a' is a central practice in Shingon Buddhism.




Śubhakarasiṃha is the Sanskrit name for Shan wu wei.


The Garbhadhatu Mandala is used for the Teachings of Śubhakarasiṃha from the Mahavairocana Tantra:




en.wikipedia.org/wiki/Subhakarasimha


The Garbhadhātu maṇḍala used in Śubhakarasiṃha's teachings from the Mahāvairocana Tantra. Vairocana is located in the center.




Whilst this information may be found with Google; this information may not be found anywhere on the Internet:


Back in 1992, My Buddhist Guru initiated me into the Dharma of Vairocana, in which the entire Dharma is to be found within the single seed syllable 'A'. My initiation name, which I am allowed to publish, is this:


Samantarasmi Sri Kuturaja.


Vajrayana refers to Tantra which means 'Continuity'. Essentially, the entire Karma of a being from the moment of his conception up to the present moment is purified. There are two kinds of Vajrayana Student. The first is one who is capable of instantaneous enlightenment. The second is one who requires gradual development from the foundation of Buddhism: Theravada Buddhism, according to the Dalai Lama.


To these two kinds of student, we may add a third kind of student. He is one who may receive all of the Transmissions of the Vajrayana but will need to practice them slowly-slowly, adding small digestible chunks of information, day by day under qualified protection and supervision. Tehre will be some sdharmas that he may relaise instantaneoulsy and otehrs that require the Healing Balm of Time


I am this third kind of student of the Vajrayana.


With regard to any Dharma that I have realised from the Mantra of Shubhakarasimha. I am indebted to my Buddhist Guru. For it is She who authorised me to use it, after downloading it. It is she who reminded me of my empowerment for Vairocana and for usage of the Bija Mantra 'A'. And it is she who directed me to use the Garbhadhatu mandala.


Just so you know:


The Buddha taught that Buddhas are beyond the range of human thought.



Śubhakarasiṃha
From Wikipedia, the free encyclopedia
  (Redirected from Subhakarasimha)
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The Garbhadhātu maṇḍala used in Śubhakarasiṃha's teachings from the Mahāvairocana Tantra. Vairocana is located in the center.

Śubhakarasiṃha (637-735 CE) (traditional Chinese: 善無畏; pinyin: Shànwúwèi; Japanese: Zenmui; Korean: 선무외, Seonmuoe; Vietnamese: Thiện Vô Uý) was an eminent Indian Buddhist monk and master of Esoteric Buddhism, who arrived in the Chinese capital Chang'an (now Xi'an) in 716 CE and translated the Mahāvairocana Abhisaṃbodhi Tantra, better known as the Mahāvairocana Sūtra.[1] Four years later another master, Vajrabodhi (670-741 CE), and his pupil Amoghavajra (705-775 CE), would arrive and proceeded to translate other scriptures, thus establishing a second esoteric tradition. Along with these other masters, Śubhakarasiṃha was responsible for bringing Esoteric Buddhism to the height of its popularity in China.[2]




Your claim to know 'Shan Wu Wei' speaks volumes abut you. It tells me that you really do not know as much as you are claiming. In All Dharma, from the Veda to he Buddha. it is for the student to find the qualified Teacher and request the Dharma.


Śubhakarasiṃha was a Master of the Dharma.


It is for the student to realise that the Teacher is Enlightened before requesting the Dharma. whilst I may not know the things you are quibbling about, I know how to find a qualified Buddhist Teacher. For it is a fact that when a person is ready for the Dharma he will find his Guru.


Etoro, I am going to say what I have told former Buddhist posters here. I know far more than you think I do.


 

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2 years ago  ::  Jun 18, 2012 - 2:19AM #66
etoro
Posts: 568

Your claim to know 'Shan Wu Wei' speaks volumes abut you. It tells me that you really do not know as much as you are claiming. In All Dharma, from the Veda to he Buddha. it is for the student to find the qualified Teacher and request the Dharma.  Śubhakarasiṃha was a Master of the Dharma.


It is for the student to realise that the Teacher is Enlightened before requesting the Dharma. whilst I may not know the things you are quibbling about, I know how to find a qualified Buddhist Teacher. For it is a fact that when a person is ready for the Dharma he will find his Guru.


Etoro, I am going to say what I have told former Buddhist posters here. I know far more than you think I do.


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


Bakta, you are at a disadvantage with me when it comes to discussing the Vajrayana of Sino - Japanese Buddhist history.  You really dont know anything about it.  I, for my part, have been practicing and studying the history and philosophy of the Tien Tai - Nichiren Lotus School for many years. We also have the benefit of extant doctrines dating back to the times when all of these matter, were unfolding through the interactions of the monks of the three countries India, China and Japan.I happen to know them well.


The entire philosophy of the NIchiren - Lotus School derives from the perfect wisdom and perfect teaching of the Lotus Sutra.  Its doctrinal foundation is exceedingly vast and profound and spans the entire history and makes a stong case for distinguishing what is true and untrue with respect to the teaching and correct transmission of the Buddha's teachings abroad to other regions.


The truth is that the lifetime career of Shan Wu Wei became notable simply through his affairs and accomplishments in China.  As a trained disciple from Nalanda Monastery he came to China with knowledge of the Abhidharma, Yogacharra, Mahdyamaka and Dharani / Mantrayana. 


I am aware that your teachers have allowed you to progress from Theravada to Vajrayana on the basis of your exposure to the Dharani of Shan Wu Wei that I posted here a little less than two years ago. I distinctly remember the effect these words  had on you.  The Lotus Sutra contains the true words of the perfect and immediate wisdom in the state of Buddhahood. Its words derive from the correct wisdom regarding the true aspect of the Buddha's life and by extension the true aspect of all phenomena as seen from the standpoint of the Buddha's vision. This is the matter at hand.  Consider the following important matters stated by Nichiren in WND V2 pg 448


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



During the time of the Ch’en and Sui dynasties in China, the Great Teacher T’ien-t’ai wrote his commentaries explaining the meaning of the Lotus Sutra. Later, Shan-wu-wei stole T’ien-t’ai’s doctrine of the mutual possession of the Ten Worlds, the hundred worlds and thousand factors, and the three thousand realms in a single moment of life, a doctrine T’ien-t’ai placed above mudras, and made it the very core and heart of the teachings of the True Word school.


This Tripitaka Master Shan-wu-wei came to China from India in the fourth year of the K’ai-yüan era [716], in the reign of Emperor Hsüan-tsung, the seventh ruler of the T’ang dynasty. This was 1664 years after the Thus Come One Shakyamuni entered nirvana, and more than 120 years after the seventeenth year of the K’ai-huang era [597] [when the Great Teacher T’ien-t’ai died]. Thus he stole this doctrine of three thousand realms in a single moment of life, which T’ien-t’ai had expounded some 120 or more years earlier, and made it his own.


But the Mahavairochana Sutra, the sutra upon which Shan-wu-wei based his own teachings, discriminates against certain types of people on the basis of their capacities, agreeing in this respect with the other sutras whose teachings are comparable to the first four of the five flavors. It denies that persons of the two vehicles can ever attain Buddhahood, and of course cannot even conceive of the idea of plants and trees doing so. Thus, if someone speaks of the principle [of three thousand realms in a single moment of life underlying the Mahavairochana Sutra], that person is a thief.


Moreover, these mudras and mantras in which the Mahavairochana Sutra is said to excel—they can be found in many other sutras as well. Therefore one can hardly single out the Mahavairochana Sutra for special praise just because it discusses mudras and mantras. However, it is the Lotus Sutra alone that reveals that persons of the two vehicles can attain Buddhahood, while in the other sutras preached during the Buddha’s lifetime such a possibility is denied. Thus persons of these two vehicles might perform mudras and mantras of the twelve hundred and more honored ones19 [of the True Word school] for numberless, endless kalpas, but they could never attain Buddhahood if it were not for the Lotus Sutra!


Mudras are actions performed by the hands, mantras are actions performed by the mouth. But if the owner of the hands and mouth cannot attain Buddhahood, the hands and mouth can hardly attain Buddhahood on their own, can they?


What makes it possible for persons of the two vehicles to attain Buddhahood is the teaching of the Lotus Sutra that surpasses all the other sutras preached throughout the Buddha’s lifetime and excels the sutras of the three categories of preaching.20 To disregard this fact and instead pay highest honor to some other sutra because it happens to contain mudras and mantras—this is to view the inferior and call it superior, a view anything but Buddhist!


The Immeasurable Meanings Sutra, “Preaching of the Law” chapter, states, “In these more than forty years, I have not yet revealed the truth.”


And in the first volume of the Lotus Sutra, we read, “The World-Honored One has long expounded his doctrines and now must reveal the truth.”21 The same chapter says, “The Buddhas, the World-Honored Ones, appear in the world for one great reason alone.”22 WND V2 pg 448






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2 years ago  ::  Jun 18, 2012 - 7:55AM #67
Bhakta_glenn
Posts: 833

Etoro,


I am now going to continue offline.


I am not remotely interested in Sino-Japanese Buddhism because my foundation is Brahmanism, which is from the Sanskrit. But, the foundation of Brahmanism is the Vedas.


India is in no need of Teaching from Japan. That is a little like a Grandparent going to a Grandchild to learn how to suck eggs.


Shan Wu Wei was Śubhakarasiṃha.


If one receives sacred authorisation, initiation and empowerment to recite the Namasmarana Mantra, then it is of no consequence 'to know nothing about Shan Wu Wei'. The significance of the Wisdom regarding Śubhakarasiṃha, is that one can know what he knew from this Mantra:


Namas Śubhakarasiṃha


There is absolutely no need to become attached to the Sino-Japanese Ego of Shan-Wu-Wei.


A Buddha is remembered for His wisdom and not for who he was. For this reason, we can understand that When Siddhartha Gautama became Enlightened, he died. The Buddha who arose insisted upon being called the Tathāgata:


"The One who has gone thus. Or, the Thus-Come One". He does not even make any reference to the Buddha. And if you really want to keep him out of Hinduism, then perhaps you should have made note of this distinction: Tathāgata versus Buddha. For the term Buddhi is all over the Vedas like a rash. Tathāgata seems to be conspicuous by it absence. Follow the Master and you cannot go wrong.


Tathāgata is a synonym of Arahat.


An alternative way for a student to receive this wisdom from an Enlightened Preceptor is by Transmission. Transmission is way beyond the scope of debate.


I recall giving you this advice many years ago:


Dharma has not taken root in the Western World. When it does, you will be in for a very great surprise.


In the same way, one can come to know the Saddharmapundarika Sutram in its original, pristine Sanskrit Form from reciting:


Namas Saddharmapundarika Sutram.


All that is required is sacred authorisation, initiation, and  empowerment.


My Buddhist Guru is qualified to Teach me all Dharmas. Through her, I can access the Wisdom Dharma of Śubhakarasiṃha. However, in Vajrayana, one practises in accordance with a pure recognition of the Time of Attainment for the Mantra Japa.


There is only one Guru to whom I am deeply indebted, and that is my own Theravadin Buddhist Teacher, Enlightened Upasika, and Theravadin Buddhist Householder. As her assigned student, I am an Upasaka [Buddhist Householder]. Ours is a sacred relationship, properly initiated.


The Origin of the Veda is beyond human understanding. All other Faiths and religions came later, including Buddhism. This is the difference.


Veda means 'To Know'. Veda does not mean 'To know something whilst waiting for the Buddha'. In the same way, Enlightened Buddhists are not waiting for Nichiren to come and show them how to become Buddhas.


This notion is spurious:


Whist the people of Buddhistic India lacked the mind capable of understanding Buddhahood, everyone in the world today can understand Buddhahood in a single lifetime because they have Buddha-Nature.


My offline study concerns Mantras. By this, I do not mean just the one Mantra for the Saddharmapundarika Sutram. Tantra means 'continuity'. What has been accomplished here with a few mantras over a very short period of time, has now born fruit. We can let it all pass away without any attachment.


If you truly understand karma, you will understand the Buddhist pedagogy of the Vajrayana.


 


World Views of Religions:


The notion that the Buddha was not God is restricted to the Two Main World Views of Buddhism. Within that context, there is no major agreement on what a Buddha actually is, or was.


Theravada Buddhism sees the Buddha as Unique, One without a Second but Impermanent and not Eternal.


Mahayana Buddhism sees Buddhas as a Class of Eternal Enlightened Beings.


Brahmanism sees the Buddha as an Avatar of God, legitimately.


Mantras are common to Mahayana Buddhism and Brahmanism.


Ironically, Brahmanism is simultanously closer to the World Views of both of the major extant Schools of Buddhism than they are to each other because Brahman embodies both characteristcs of being Unique and Eternal.


What they all have in common is that they can all lay legitimate claim to Teaching Bona fide Paths to Enlighhtenment, which no Western Philosphy or Science can.




vedabase.net/sb/11/21/36/



Canto 11: General History    Chapter 21: Lord Kṛṣṇa's Explanation of the Vedic Path

Bhaktivedanta VedaBase: Śrīmad Bhāgavatam 11.21.36

śabda-brahma su-durbodhaḿ

prāṇendriya-mano-mayam

ananta-pāraḿ gambhīraḿ

durvigāhyaḿ samudra-vat

SYNONYMS

śabda-brahma — the transcendental sound of the Vedas; su-durbodham — extremely difficult to comprehend; prāṇa — of the vital air; indriya — senses; manaḥ — and mind; mayam — manifesting on the different levels; ananta-pāram — without limit; gambhīram — deep; durvigāhyam — unfathomable; samudra-vat — like the ocean.

TRANSLATION

The transcendental sound of the Vedas is very difficult to comprehend and manifests on different levels within the prāṇa, senses and mind. This Vedic sound is unlimited, very deep and unfathomable, just like the ocean.

PURPORT

According to Vedic knowledge, the Vedic sound is divided into four phases, which can be understood only by the most intelligent brāhmaṇas. This is because three of the divisions are internally situated within the living entity and only the fourth division is externally manifested, as speech. Even this fourth phase of Vedic sound, called vaikharī, is very difficult to understand for ordinary human beings. Śrīla Viśvanātha Cakravartī Ṭhākura explains these divisions as follows. The prāṇa phase of Vedic sound, known as parā, is situated in the ādhāra-cakra; the mental phase, known as paśyantī, is situated in the area of the navel, on the maṇipūraka-cakra; the intellectual phase, known as madhyamā, is situated in the heart area, in the anāhata-cakra. Finally, the manifest sensory phase of Vedic sound is called vaikharī.



And, if you truly understand this, you can Transcend all Religion and consign it to where it belongs: in the Trash Can of History.


The Transcendental Sound of the Vedas is not a Religious Topic. It is a Scientific Fact. We may know it as the Law of Sound. It is impossible to understand any Mantra if one has no understanding of the Law of Sound.


From 1991 to 2000, my Buddhist Teacher gave me a very thorough training in understanding to Sanskrit Law of Sound. This Vedic Law of Sound was taught to me to overcome a Speech Impediment Inherited from a Birth Injury.


English has no innate Law of Sound. English Public Schoolboys are taught Greek for the Laws of Sound.This was proven to me when she advised me to buy a Book intended for Schoolboys at the age of eleven who were in attendance at an English Preparatory School. It was written by a Headmaster and he explained the signifcance of the Ancient Greek Laws of Sound to modern English pronunciation.


Since I have no realistic access to this, My Buddhist Teacher used Sanskrit.


Sanskrit arises from Pure Brahman Sound: Om. All the languages of the world are embedded in Sanskrit. Of all languages Sanskrit stands alone, as Sacred:


Sanskrit means 'Perfected' Speech. [The Languages of the World by Kenneth Katzner].


But nay: Om is formed from three Sanskrit Syllables: A U M.


Thus Om and Sanskrit Arise Simultaneously. Both the Bija and the Sanskrit are Pure Brahman Sound. There is no other language in the world which arises in this way.


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2 years ago  ::  Jun 18, 2012 - 4:21PM #68
etoro
Posts: 568

I'm with you on all that you have said above.  I also agree and that is why I chant the sacred sound of the Lotus Sutra, Nam Myoho Renge Kyo.  Nichiren is the embodiment of Bodhisattva Visasatacarita.  No other single monk in the world can understand it. This is because this matter was decreed by all Buddhas.  This is also a universal fact.  Nothing in the history of the world will ever change that. Also you should not allow your mind to discriminate the history of Sino-Japanese Buddhism as some sort of separate thing. This world of ours does not unfold in discrete discontinuous manners. Everything is interconnected. The Sanskrit scriptures were all transmitted to China and Japan and today I have learned muc h about true Buddhism through the teachings of the Sramana of Japan, the great leader Nichiren. herefore anything you can learn today has already been learned and developed in the history of Sino-Japanese Buddhism.  Now the Soka Gakkai International has followed through on all of these developments on a global / universal scale. Before traveling west the sacred teachings of the Buddha's lifetimes spread eastward. The Lotus Blossom took deep roots in Japan and this appearance is now spreading throughout the world.


Also there is no legacy of the Lotus Sutra in India. The Theravada understand it from the standpoint of the gradual approach. BUt we know that there is a secret law that enabled the voice hearer disciples to awaken during their lifetime.


The principles of the Lotus Sutra are clearly the most profound. The embody the precious wisdom of all Buddhas.  Its words and phrases teachings and principles can not just simply become glossed over by people who do not understand its profound meanings and purposes. This will not stand.  There are extremely powerful forces in the universe for which only enlightened beings understand.  The true aspect of all phenomena, the meaning of the Lotus Sutra explains both the power and meaning of the the appearance of all Buddhas.  The Lotus Sutra teaches that it is the voice that does the Buddha's voice.  This is why the Buddha's immediate disciples are called "voice hearer" disciples.  These are the disciples that have "heard thusness".  They have heard the Buddha issue the Lions Roar.  We today also issue the Lions Roar of the Lotus Sutra for all to hear.


Gassho

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2 years ago  ::  Jun 19, 2012 - 6:41AM #69
Bhakta_glenn
Posts: 833

Jun 18, 2012 -- 4:21PM, etoro wrote:


I'm with you on all that you have said above.  I also agree and that is why I chant the sacred sound of the Lotus Sutra, Nam Myoho Renge Kyo. 





Etoro,


Thank you for your reply.


Perhaps we should leave at this, then. For, it is better to part company peacefully than in enmity.


As a young man, I never had any religious experience or moral education. At school we were taught the 'Ten Thou Shalt Nots', but we were given no skills for moral reasoning, to find out for ourselves whether a thing is right or wrong.


When 17, I joined the Army to train as a surveyor for Nuclear Missiles. But, I think it was Stalin who said that whilst a million deaths are abstract, a single death is tragic. When they put a rifle in my hand with this advice:


"Shoot for the heart and shoot to kill".


I realised that I am a pacifist and had my first moral insight: that it is wrong to kill.


Noting that I was a pacifist at heart, I bought myself out of the Army.


It would be many years before I had any kind of realistic spiritual awakening but that came in 1988. What I experienced was God, in a simple nutshell.


Suffice to say that I eventually found Enlightened Buddhist Teachers in my own back yard. Unlike Beliefnet, they truly are multifaith Teachers and spiritual practioners. They will teach a student what is right for him to know. They would never force Buddhism onto a person who has a spiritually defined need to see Brahman. Neither did the Buddha.


We came to an agreement: they would teach me Brahmanism if I was willing to undertake a study of Buddhism. For, if I am honest, I know of no other student at the Vihara or the Tibetan Shrine carrying out anything like my spiritual Dharma. And, whilst the Teachers are Enlightened the students are not. Most of them react with anger and disparagement for Brahman. 


Whilst Theravada Buddhism is a stand-alone Buddhist School, seeking advice from no-one, It may be used successfully as the foundation for spiritual practices. In my case, instead of just graduating to the Mahayana, I am now going to carry out a very extensive Yoga practice for Brahmanism. This is because that is fundamentally what I am.


I have no intention of becoming a Hindu, or posting on the Hindu board. But, given the Beliefnet ethos of being dialectically correct, I do not think it tenable to continue posting on the Buddhist board.


As a Brahmin, I would like to leave you with this gift of Dharma:


Whilst I respect your Mantra: Nam Myoho Renge Kyo,


Please just listen to the Sounds of the Mantra and forget about Buddha and God, Doctrine, just for a moment:


 


Nada Yoga Meditation Sound Yoga For the realisation of Bliss.


 


 


 



 


 


 


 


 

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2 years ago  ::  Jun 19, 2012 - 11:16AM #70
etoro
Posts: 568

Jun 19, 2012 -- 6:41AM, Bhakta_glenn wrote:


Jun 18, 2012 -- 4:21PM, etoro wrote:


I'm with you on all that you have said above.  I also agree and that is why I chant the sacred sound of the Lotus Sutra, Nam Myoho Renge Kyo. 





Etoro,


Thank you for your reply.


Perhaps we should leave at this, then. For, it is better to part company peacefully than in enmity.


As a young man, I never had any religious experience or moral education. At school we were taught the 'Ten Thou Shalt Nots', but we were given no skills for moral reasoning, to find out for ourselves whether a thing is right or wrong.


When 17, I joined the Army to train as a surveyor for Nuclear Missiles. But, I think it was Stalin who said that whilst a million deaths are abstract, a single death is tragic. When they put a rifle in my hand with this advice:


"Shoot for the heart and shoot to kill".


I realised that I am a pacifist and had my first moral insight: that it is wrong to kill.


Noting that I was a pacifist at heart, I bought myself out of the Army.


It would be many years before I had any kind of realistic spiritual awakening but that came in 1988. What I experienced was God, in a simple nutshell.


Suffice to say that I eventually found Enlightened Buddhist Teachers in my own back yard. Unlike Beliefnet, they truly are multifaith Teachers and spiritual practioners. They will teach a student what is right for him to know. They would never force Buddhism onto a person who has a spiritually defined need to see Brahman. Neither did the Buddha.


We came to an agreement: they would teach me Brahmanism if I was willing to undertake a study of Buddhism. For, if I am honest, I know of no other student at the Vihara or the Tibetan Shrine carrying out anything like my spiritual Dharma. And, whilst the Teachers are Enlightened the students are not. Most of them react with anger and disparagement for Brahman. 


Whilst Theravada Buddhism is a stand-alone Buddhist School, seeking advice from no-one, It may be used successfully as the foundation for spiritual practices. In my case, instead of just graduating to the Mahayana, I am now going to carry out a very extensive Yoga practice for Brahmanism. This is because that is fundamentally what I am.


I have no intention of becoming a Hindu, or posting on the Hindu board. But, given the Beliefnet ethos of being dialectically correct, I do not think it tenable to continue posting on the Buddhist board.


As a Brahmin, I would like to leave you with this gift of Dharma:


Whilst I respect your Mantra: Nam Myoho Renge Kyo,


Please just listen to the Sounds of the Mantra and forget about Buddha and God, Doctrine, just for a moment:


 


Nada Yoga Meditation Sound Yoga For the realisation of Bliss.


 


 


 



 


 


 


 


 




Okay Bakta.  This is all very wonderful but even the wonderful sounds produced by our bodies and minds are limited to their intended meanings and insights. Bliss is bliss and bliss is a wonderfull feeling. But even great bliss is not the Buddha wisdom. The Bliss body is a manifestation of a heavenly state associated with the the lower heavens of the realm of desire.  They are called the "desire heavens".


You as everyone else contain the inner power to choose as your will desires.  We can only seek as far as we know to seek. This is also a karmic manifestation. If one wishes to attain Buddhahood one must maintain a diligent non-regressing combat with the self.


Buddhism teaches that human beings transmigrate through the lower six paths of existence throughout eternity. Even if we are able to discern that life is transient and that all forms are subject to decay we do not recall these lessons at the moment of rebirth.  This is known in Buddhism as the practice of the clay vessel precepts.  They are called clay vessel precepts because the benefit of the moral observances made during one's lifetime are destroyed at the moment of death and are not carried over into the next rebirth. The person is destined to repeat the same cycle of mistaken practices lfetime after lifetime.


When beings acquire the fortune of rebirth in the heavenly realms they also acquire an exceedingly long lifespan.  Such lifespans can last up to 80,000 human years.  During the long course of their existence such beings expereince many wonderful pleasures.  But their bodies are still subject to decay.  Because their bodies and minds are still subject to decay they begin to loose confidence of themselves as they see themselves age. In many cases such beings are reborn in the human world or in the world of the Ashuras once again. 


For a correct understanding of the matter of transmigration one must master the following lesson. ---------------->www2.sgilibrary.org/nichiren2/wnd2-182-p...


Here are some of Nichiren's writings concerning the strict principles of the Buddha wisdom.


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


The non-Buddhist teachers appeared in the five regions of India and propounded four inverted views. In order to refute these four inverted views, the Thus Come One appeared in the world and set forth the principles of suffering, non-substantiality, and so on. He did this in order to dispel the confusion created by the non-Buddhist teachers.


Thus, to dispel the non-Buddhist view that such a thing as the self exists, he took up the position of non-self, setting aside fire, as it were, and going along with water. People therefore assumed that if they adhered firmly to this concept of non-self, they could cut off the illusions of thought and desire and free themselves from the six paths, but this was in fact the source of their misunderstanding. Thus they maintained the view that both body and mind must be wiped out. These [non-Buddhist and Buddhist views] correspond to the two views, namely, that life ends with death and that the self is permanent, expounded in sutras such as the Great Collection Sutra.


There are, for example, non-Buddhist believers who have not yet freed themselves from outflows but who believe that they have attained the way. From the point of view of the wisdom that is free of outflows, however, they have not in fact emerged from the threefold world of unenlightened beings. To suppose that one can emerge from the threefold world without doing so through the Buddhist teachings is to make a baseless assumption.


The persons of the two vehicles who follow the teachings of Hinayana are similar in nature. When the Buddha preached the Hinayana teachings at Deer Park, these persons set aside the non-Buddhist view that the self exists and adopted the view that the self does not exist. For the next forty and more years, however, they failed to change their opinion, but continued to inhabit the thatched hut of the Hinayana teachings, never for a moment setting foot outside. 


For example in the 4th chapter of the Lotus Sutra we find the following commentary


“It has been a long time since the world-honored one first began to expound the Law. During that time we have sat in our seats, our bodies weary and inert, meditating solely on the doctrines of emptiness, non-form, and non-action. But as to the bodhisattva practice of freely playing with transcendental powers to purify buddha lands and save living beings—this our minds took no joy in. Why is this? Because the world-honored one had made it possible for us to transcend the threefold world and to attain the enlightenment of nirvana.


“Moreover, we are old and decrepit. When we heard of this supreme perfect enlightenment that the Buddha uses to teach and convert the bodhisattvas, our minds were not filled with any thought of joy or approval. But now in the presence of the Buddha we have heard this voice-hearer receive a prophecy that he will attain supreme perfect enlightenment and our minds are greatly delighted. We have gained what we never had before. Suddenly we have been able to hear the Law that is rarely encountered, something we never expected up to now, and we look upon ourselves as profoundly fortunate. We have gained great goodness and benefit, an immeasurably rare jewel, something unsought that came of itself. LS Ch4


Again, in the case of the bodhisattvas of the Mahayana teachings, though they were told how the Ten Worlds are the product of the mind, the doctrine of the mind’s possession of the Ten Worlds was not revealed to them. Or in some cases they cut off the body and mind associated with the nine worlds and embraced the idea of advancing to the highest world, that of Buddhahood. Because they did so, they supposed that they could cut off the three categories of illusion, remove themselves from transmigration with change and advance, and instead gain birth in the land of Tranquil Light. But in supposing they could wipe out the nine worlds, they were falling into the view that life ends with death, and in supposing that they could advance and climb up to the world of Buddhahood, they were falling into the view that the self is permanent. To suppose that one can eliminate the permanently abiding body and mind associated with the nine worlds is to be confused and misled as to the true nature of these nine worlds.


Again the Great Teacher Miao-lo states, “But if we speak of the observation of the mind, it does not accord with the principles.”12


The meaning of this passage of commentary is that the Hinayana method of observation of the mind does not accord even with the principles of the Hinayana teaching.


And the ninth volume of T’ien-t’ai’s Words and Phrases of the Lotus Sutra says, “Those who follow the seven expedient means13 will never reach complete and final extinction.”


This passage of commentary means that bodhisattvas who follow the first three teachings of the pre-Lotus Sutra teachings14 will in truth never attain Buddhahood.





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