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3 years ago  ::  Jun 07, 2015 - 10:44AM #11
Posts: 973


Thank you for your posts, in which you make some interesting general points, which unfortunately do not have very much to do with Buddhist practice.

My practice is with Mantra Yoga.

However, I am taught by a Theravadin Buddhist Preceptor.

In August of 1991, I had to choose between the Theravadin Buddhist Path which leads to Arahantship-and-Nibbana and the Mahayana Path of the Bodhisattva. I was advised that it would be more suitable for me to choose the Bodhisattvayana, but the actual choice was mine.

My practice began at a Tibetan Shrine. But when a suitable Preceptor was found for me in my locale, I was advised to change Schools and continue at the local Theravadin Buddhist Vihara. As I was preparing to leave the Tibetan Buddhist Group, my first Buddhist Instructor had a quiet word with me. And this is what he advised:

"You may well have read that the Theravada School of Buddhism is also called the Hinayana. On a point of diplomacy, please refrain from referring to the Theravada as the Hinayana because it is an entirely different School of Buddhism.'

Saddharma Pundarika Sutra

Aka The Lotus Sutra

I am a Yogi. I have a very fast-paced spiritual practice and a very competent Buddhist Precptor to teach me. We used the Theravada Teachings to prepare the ground for all of my spiritual practices, Brahmin and Buddhist.

In a Mahayana Buddhist context, all religions are empty of any inherent reality even Buddhism, thus they are all Shunyata. When a person knows that, he or she may include anything in his practice, if it is of spiritual value. or if the Preceptor thinks that her student will benefit from it.

But with the Saddharmapundarika Sutra one may only need to take its essence as a foundation for Vajrayana Buddhist Practice, see Buddhahood, the Four Earth Bodhisattvas and the Four Practice Bodhisattvas and their unity, and via that unity shunyata, enter shunyata as a meditation attainment.

Mahayana Buddhism is the Sutra Vehicle. Usually, when studying Sutras, one ought not need to use mantras as well. 

Mantrayana [Vajrayana] Buddhism

This is a subject that ought not to be discussed in public. However, we may derive from Tibetan Buddhism that certain of its Tantras have been translated into English and are being successfully practised in the west. But there is an older, more ancient form of Tantra, unknown anywhere outside of its practitioners. These practitioners are the Yogis.

The Yogis just live in the world and do not actually belong to any formal religion. Mantras are their thing. They are adepts with them and use them quickly to obtain a spiritual result.

About 19 years ago, I had just completed a course of five years training in a Theravadin Buddhist Vihara. I was summarily advised like this:

"You wanted a spiritual practice. Well now you have one: go do!"

And that final instruction "go do" encompasses the whole essence of Buddhism: Go Do!

But what you do, well that is none other than one’s own business, according to one's own spiritual needs. But in my case, I had to carry out a Buddhist Yoga practice using the Dhammapada Verses and Stories to set me on my way, The Path of the Dhamma.

A full copy of Bodhisattva practices may be found at this website:

And this word 'Bodhicitta' is the most impritant word for any apsiring Buddhist


 Bodhicitta is a mind (including thought, action, feeling and speech) totally dedicated to others and to achieving full enlightenment in order to benefit all sentient beings as fully as possible. Bodhicitta is often called the ‘Wish Fulfilling Jewel’, because like a magic jewel it brings true happiness.

If a person can develop Bodhicitta, then that is the blessing not which particular brand of Buddhism one has, or which Sutra replete with go-faster stripes down the side of its spirtual vehicle or the loudest whistles and bells.

May all beings live in peace and harmony may all beings be happy.


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3 years ago  ::  Jul 28, 2015 - 8:38AM #12
Posts: 595

In the world generally throughout the history of the last 2000 years much of the profounc wisdom of the Buddha has been poorly understood by the vast majority of human beings.  Even today there remains much confuson in the realm of BUddhist philosophy.  Buddhism itself offers many ways to explain the reason behind this fact.  Even the direct disciples of the Buddha experienced great difficulty in seeking to understand the Buddha's comprehensive wisdom. The very purpose of the Lotus Sutra is to shed a great light upon these issues and offer profound explainations from many different angles. 

In the final analysis this is what the Lotus Sutra illuminates. The Buddha wisdom is a single great truth but there are no actual words which can express it.  This is because all experience in the living world is inherently dualistic and the game of language itself is dualistic phenomena. In tthis repsect the Buddha wisdom is imparted to disciples in accordance with causes and conditions or in other words Buddha wisdom is imparted by way of the vehicle of the cultural infrastructure in which the Buddha makes their appearance.  Therefore, for example, the so called Hinayana is no less significant and important than any other method by which the Buddha wisdom is taught.  Its only limitation is that the principles of Buddha wisdom borrows the words and phrases and belief patterns of the ancient Brahmin culture and serves as the expedient means adopted by the Buddha to teach and guide his disciples of the time. 

In this respect Buddhism has some things in common with the pharmaceutical industry. Just like the chemists of the pharmaceutical industry ever seek to invent a pill that is more effective than the next Buddhist leaders (Bodhisattvas) of every age seek to package the Buddhist teachings and practices in the best way that serves the needs of the people and the times with the proviso that the "higher the teaching the lower the person it can save".  Each era of Buddhism seeks to devise a from of practice that can reach greater amounts of people across the spectrum of human diversity.  This is the point of the Lotus Sutra.

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