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Flag Bhakta_glenn September 9, 2015 2:59 AM EDT

My Buddhist Practice is Vajrayana, and as such includes Vedic Brahmanism. Recently, at the local Buddhist Vihara, a senior member advised me that the Vedic Brahmanism is 'a load of rubbish'.

With regard to this 'wrong speech' my Buddhist Preceptor gave this advice:

'What he means is that Buddhism is superior to Vedic Brahmanism, which he considers to be a lesser teaching. Therfore master Vedic Brahmanism, and just like the Bodhisatta, you will not have to go to Buddhism, the Four Noble Truths, they will come to you.

'And on a point of Bhavana, you will have gone a long way to annihilating the conceit of superiority, which is a major hindrance and a fetter which binds a person to eternal rebirth.'

Flag Bhakta_glenn September 10, 2015 2:58 AM EDT

Sep 9, 2015 -- 2:59AM, Bhakta_glenn wrote:

My Buddhist Practice is Vajrayana, and as such includes Vedic Brahmanism. 

The History of the Kalachakra Tradition is grounded in the Vedas and not in Buddhism. At the heart of this Tantra lies a secret Kingdom called Shambhala. Historically, Shambhala was a Vedic Kingdom in the human realm, in this world but not visible to mundane worldly eyes, and does not appear on any map.

Many people have gone in search of Shambhala but have never found it.

The Buddha taught that whatever is 'out there' in the world will also be be found within. Thus, The Path that leads to Shambhala lies within, and the way to it is through Bhavana, Mental Development and purification.

If one thinks of a dog whistle, one may understand that there are real sounds that a human being may not hear but a dog can hear. Just so with Shambhala. That there is no doubt that it exists within the electromagnetic spectrum is not in question. The only questionable thing is in not realising that the Road to Shambhala is only open to supramundane human beings who have been awakened by Dharma and have attained the senses to know the way.

Kalachakra History


The Kalachakra system is clearly related to the ancient Vedic tradition in India which existed long before Buddhism appeared.

The Kalachakra refers to many different traditions, for example the Hindu; Saivite, Samkya, Vaishnava, the Vedas, Upanisads and Puranas traditions, but also Jainism. For example, the Kalachakra mandala includes deities which are equally accepted by Hindus, Jainas and Buddhists.

As things stand, I do not know the way to Shambhala, I am but an ignoramus on the Path. But I do consider myself fortunate to have found the Dharma and a Teacher to show me the way.

I would like to express my gratitude to Beliefnet for allowing me to post here and I am saddened to learn that this community is to close.

May all beings live in peace and harmony,

May all beings be happy.


Flag Jupiter6208 September 10, 2015 7:47 AM EDT

Yes it's sad about the Beliefnet community i have been here for many years i will miss it.

May you be filled with loving kindness.
May you be well.
May you be peaceful and at ease.
May you be happy.

Flag etoro September 25, 2015 12:05 AM EDT

Among the many wonderous and profound writings of Nichiren, the great teacher of the great single vehicle practice of the Lotus Sutra there is an extensive authoritative written exposition that he wrote and has been given the title 

"The Unanimous Declaration by the Buddhas of the Three Existences regarding the Classification of the Teachings and Which Are to Be Abandoned and Which Upheld"

The title itself speaks volumes about the vey theme and purpose of the Sad Dharma Lotus Sutra.  The Buddha began preaching this teaching at the age of 72, during the last eight years of his life. He exppounded this teaching after thoroughly preparing and training his disciple for 42 years.  It was critical that the Buddha thoroughly wash away the deluded thoughts and views of his disciples, thoughts ad views deeply grounded in the culture of Vedic Brahmanism.  But then the Lotus Sutra was not directlky expounded in India during the first five hundred years after the Buddha's passing. It mwas mostly the so called lesser vehicle teachings of the four noble truths, the nirvana with remainder and nirvana without remainder.  This teaching is linear progressive in the framework that it posses regarding reality.  It is directed to the human beings of the lower six paths of existence, those who aspire to be reborn in a heavenly paradise. And since this mindset was rooted in most of the people of India at the time these was the way that the Buddha prepared his disciples to recieve the wisdom of Buddha.  He couched his wisdom within the frame work of the vedic faith.  He also taught that in its original form, the Vedic faith served as a path to the awakening of the Buddha wisdom and that he himself attained Buddhahood through awakening to the realization that the five elements of earth, water, wind, fire and space where simultaneously the true nature of his own life and that of the environment.  

 In the Unanimous Declaration NIchiren explains it this way.

The five agents are earth, water, fire, wind, and space.37 They are also referred to as the five elements, the five components, the five precepts, the five constant virtues, the five directions, the five kinds of wisdom, and the five periods of teachings. It is simply that one single thing is explained in different ways in the various different sutras, or that the Buddhist texts and the non-Buddhist texts give different names tothe various categories.

If now we consult the Lotus Sutra, we find that it opens up and explains these five agents as the five aspects of Buddha nature38 and the seeds of the five wisdom Thus Come Ones that are to be found in the lives of all living beings. They are thus equivalent to the five characters Myoho-renge-kyo. p.850These five characters are what make up the entity of the individual, and hence that entity exists eternally in its original state, it is the Thus Come One of original enlightenment.

He the also states in the same text,

Numberless major world system dust particle kalpas in the past the Thus Come One (Tathagata)  Shakyamuni, who was then an ordinary mortal, came to realize that his body was made up of the elements of earth, water, fire, wind, and space, and having done so, he immediately attained enlightenment. After that, in order to instruct and convert others he appeared in the world again and again, in age after age going through the process of acquiring the way and in place after place manifesting the eight phases of a Buddha’s existence. Later he was born in the palace of a king, gained enlightenment under the bodhi tree, and made it appear to living beings that he had attained Buddhahood for the first time. In the forty and more years following, he set forth various expedient teachings in order to lead and guide living beings.

In the Lotus Sutra the Buddha makes clear that all the Buddha's who make appearance in the three existences of past, present and future, preach in such a way as to first expoud, the provisional, preparatory teachings before expounding the one universal principle of Buddha wisdom.

He also states,

Bodhisattvas who have reached the stage in which there is no more regression or people who have attained the highest stage in the two vehicles know nothing whatsoever of this doctrine. But ordinary people who follow the teachings of perfect and immediate enlightenment understand this even when only beginners in religious practice, and therefore they are able to attain Buddhahood in their present form, to enjoy the entity that is diamond-hard and indestructible.

Hence it is perfectly clear that if heaven itself crumbles, then the body of the individual likewise will crumble; if the earth breaks asunder, the body of the individual too will break asunder; if the elements of earth, water, fire, wind, [and space] perish, the body of the individual too will perish. But though the three existences of past, present, and future may give way to one another, these five elements will never change or pass away. And though the three periods of time, the Former Day, the Middle Day, and the Latter Day of the Law, may differ one from another, these five elements are one in nature, not subject to rise or fall, tochange of any kind.

The commentary on the “Parable of the Medicinal Herbs” chapter of the Lotus Sutra explains that the principle underlying the perfect teaching, or the perfect principle, is comparable to the great earth, while the teaching of perfect and immediate enlightenment, or the perfect teaching, is comparable to the rain that falls from the sky. The first three of the four teachings, the Tripitaka teaching, the connecting teaching, and the specific teaching, are comparable to the three types of plants and two types of trees described in the chapter. These plants and trees spring up from the great earth that is the perfect principle and are nourished by the rain from the sky that is the perfect teaching. But though these plants and trees, which represent the five vehicles, flourish, they do not realize that their flourishing is due to their dependence on heaven and earth. Hence the Buddha explains that the human and heavenly beings, persons of the two vehicles, and bodhisattvas who follow the three teachings mentioned above are comparable to such plants and trees because they are unaware of the debt of gratitude they owe. Thus they are given the designation “plants and trees.”

But now with the preaching of the Lotus Sutra these “plants and trees,” which represent the five vehicles, come to know and understand their mother, the perfect principle, and their father, the perfect teaching. They realize the debt they owe their mother, the one earth that they all sprang from, and the debt they owe their father, the one rain that watered them. This, then, is the meaning of the chapter on the “Parable of the Medicinal Herbs.”

In the above passages Nichiren makes clear that all the teachings of Buddhism owe a deep debt of gratitude to the one vehicle principle of the Lotus Sutra.  The Buddha is the father and the Lotus Sutra is the mother of all the various teachings of Buddhism.

NIchiren also goes on to explain the difference between the long term outlook of attaining Buddhahood after practicing life time after lifetime and the principle of attaining Buddhahood in one's present form.

After that, he thrust aside the various sutra teachings that he had used as an expedient means and preached the correct and straightforward doctrine of the Lotus Sutra of the Wonderful Law, revealing the truth of the seeds of the five wisdom Thus Come Ones. He included within it the various sutras preached as an expedient means in the preceding forty-two years, rolling them all together and fashioning the one Buddha vehicle, calling it the Law that embraces all people in one, the Law that embodies the enlightenment of the individual. He created an honest and truthful document that others could not tamper with, and affixed toit his own seal of verification.

When Shakyamuni Buddha was preparing to transmit this document handed down from the Buddhas of the three existences, he patted the heads of the numerous bodhisattvas who had filled the air above three thousand three hundred ten thousand million nayutas of lands, and then, indicating the time he had in mind, he exhorted them to expound this Law specifically for the sake of us today, the living beings of this Latter Day of the Law, and to use the above document of the Buddha and bestow the Law without fail upon us. Three times he spoke, carefully repeating the same words over. And when he had done so, the numerous bodhisattvas all without exception bent their bodies, bowed their heads and, repeating the same words three times over, each promised without fail to honor the Buddha’s instructions. With this the Buddha, his mind now at ease, returned to his royal city of original enlightenment.

Following the ceremony of preaching the Law of the Buddhas of the three existences and their manner of setting forth the Law, this transfer document indicates in the same words the period to which the Law should be transmitted, the Latter Day of the Law. That is, it is indicated that in the last five-hundred-year period this Lotus Sutra of the Wonderful Law should be the sole means for attaining Buddhahood. This is clearly indicated in this document that was handed down from the Buddhas of the three existences.

NIchiren the goes on to expuound why the Lotus Sutra itself is the perfect teaching that leads to the awakenng of the BUddha wisdom in a single lifetime, in the body acquired by one's mother and father at birth (chapter 17 LS).

And in volume four of the same work we read: “The teaching of perfect and immediate enlightenment was from the beginning directed at ordinary people. If it was not intended to bring benefit to ordinary people, then why, instead of electing to dwell in a land where the essential nature of phenomena is manifest and, with a body marked by that essential nature, expounding this teaching of perfect and immediate enlightenment to the various bodhisattvas there, did the Buddha, for the sake of bodhisattvas who have just begun to manifest the essential nature of phenomena, take on the body of an ordinary person and make his advent in this threefold world? . . . He did so to show that the one mind of the Buddha nature is present within ordinary people and therefore can be cultivated by religious practice.”

In effect, then, we may say that when one comes to see that one’s own mind is one with the body of the Buddha, then one quickly attains the state of Buddhahood.

Hence On “Great Concentration and Insight says, “Because all the various Buddhas have come to see that their own minds are no different from the Buddha mind, they have therefore been able to attain Buddhahood.”

This is what is known as observation of the mind. When one truly awakens to the fact that one’s own mind and the Buddha mind are in fact one mind, then no evil karma can obstruct one when one’s life comes to a close, and there will be no more deluded thoughts to detain one in the realm of birth and death.

When one understands that all phenomena whatsoever are manifestations of the Buddhist Law, then one does not need any “good friends” to teach and instruct one. One thinks as one thinks, speaks as one speaks, acts as one acts, behaves as one behaves, and all one’s four types of activity, walking, standing, sitting, lying down, all that one does, is one with and in harmonious accord with the mind of the Buddha. One becomes a person who can act freely, without error or obstacle. This is what is known as practice based on the Buddha’s teaching that pertains to enlightenment.

If one should discard this freely exercised practice and instead allow one’s mind to dwell in a state of distorted thinking marked by ignorance and delusion, thoughts without substance, turning one’s back on the teaching and instruction handed down from the Buddhas of the three existences, then for all time one will merely move from darkness into darkness, always, alas, alas, at variance with the Law of the Buddha!

But now if one will only cast aside p.853such thinking, correct one’s outlook, and return to a state of enlightenment, then one will realize that the attainment of Buddhahood in one’s present form is to be found nowhere outside one’s own body.

Nichiren discovered that hidden within the text and wisdom of the Lotus Sutra are the entire body of causes and effects manifested by the Buddha to attain BUddhahood.  These same causes and effects are also latent within the bodies of unenlightened common mortals. BY simply taking faith in the Lotus Sutra and chanting its sacred title Nam Myoho Renge Kyo we can come to see and awaken our own Buddha nature in the depth of our own lives.   

Flag Bhakta_glenn October 8, 2015 5:57 PM EDT

Kalachakra predates all Buddhism and can quite happily exist without it.

In my case, I owe a great debt of gratitude to Buddhism for the teaching and training that I have been given.

I am also greatful to a local Hindu Priest for preparing me for spiritual training in Vedic Brahmanism.

Saddharma Pundarika Sutram [Lotus Sutra]. My Buddhist Preceptor is qualified to teach me all Buddhist Paths, including this Sutram. Usng materials derived from the Internet, we have developed a very firm foundation for including this practice in the Kalachakra Tantra.



Vesna Wallace writes [10], "The Kalacakratantra contends that there is no distinction between the Buddhist and heterodox groups with regard to the manner in which conventional reality appears. ... Thus within the Kalacakra system, all the aspects of the natural world become legitimate fields of Buddhists' scientific investigation, and knowledge of the various scientific fields becomes a significant component of the Buddhist Dharma as the body of verifyable truths. ... provisional scientific knowledge is seen as an integral part of ultimate scientific knowledge."


Whilst my Preceptor is Buddhist, I am Brahman. For Brahman is within all beings and that is who we all are, ultimately. The fact that a Buddhist would refer to this absolute reality as Buddha-nature is not accepted in Brahmanism.

Sathya Sai Vahini
Bhagavan Sri Sathya Sai Baba

Eternal Truths


The word 'Veda' originated from the root 'Vid', meaning 'to know', "Vidana thu anena ithi Vedah", "That which reveals and makes clear all knowledge is Veda".


The Vedic religion originated, we do not know when; others came later. This is the difference. So, if the Absolute has to be known, it is not possible to succeed with the help of the skill and strength that man has. Human intelligence can operate only within certain limits. Buddhigrahyam atheendriyam. But the Veda is beyond the reach of intelligence. Intelligence is restricted. It can deal only with facts discoverable by the senses and experiences related to these. It can act only in the area of the visible, the viable.

The Vedas, then, are beyond the range of human thought. And the Atma is beyond Birth and Death, Rebirth. The Vedas rewards its own students with Enlightenment and seeks nothing from Buddhism, at all.

Flag Bhakta_glenn October 9, 2015 2:30 AM EDT

Advaita Vedanta and Buddhism

In its original version: Advaita means that 'Everything is God', which is different from merely stating that it means unity.

'Vedanta' has two senses:

1 The doctrine of pure non-dualism.

2 the doctrine of conditioned non-dualism.

The doctrine of non-dualism concerns the identity of Brahman and the Atma.

Buddhism fundamentally denies the existence of Brahman and the Atma.

The doctrine of conditioned non-dualism concerns the philosophy of the vedas.

Buddhism denies the validity of the vedas. And uses a study of Brahmanism to justify the need for the Buddha's teaching.

Both Advaita Vedanta and Buddhism are intellectual religious philosophies and adhere to the very highest standards of dialectics, logic and reasoning. Therefore it ought to come as no surprise that those with towering dialectical skills and intellects have the ability to logically defeat one another's doctrines.

However, the absurdity of all this intellectual quibbling is that whilst both religions may lay claim to teaching Paths to Enlightenment, humility dictates that they cannot and do not do so exclusively. For we live in a universe of opposites and the Buddha's iconoclastic defeat of Brahmanism ought to be a lesson in the futility of practising spiritual capitalism: whilst my doctrine appears to increase in value, yours may only appear to decrease in value.

Attachment is a funny thing. and this is what I understand about it.

Suppose a person refrains form drinking alcohol. Very moral and pure, no doubt. Unfortunately, he or she has become attached ot the moral purity of he volition to refrain from drinking alcohol, which is a hindrance to spiritual progress and blinds one's mental vision and prevents one form attaining wisdom. Thus, the preceptor may call her student to a private meeting and request that he takes an alcoholic beverage to destroy his pedantic attachment to doctrine. For the language of Enlightenment has never been expressed. One approaches Awakening in total silence with the mind tranquillised, in stasis.

And then, all doctrines have disappeared: imagine no religion, too

And if all of this intellectual quibbling is just way too much, one may break it all down, all of this mutual ill-will, with Metta Meditation:

May all beings live in peace and harmony;

May all beings be happy. Smile

Flag Bhakta_glenn October 13, 2015 3:05 AM EDT

There are similarities and differences between Vedic Brahmanism and Buddhism.
In Kalachakra Tantra Practice, one ought to be taught the other faiths that are associated with the Tantra. For Kalachakra Tantra is said to be of the highest Buddhist Teachings. and if one is going to claim superiority over Brahmanism, then one ought to have been instructed fully in Brahmanism as a foundation practice; just as Shakyamuni Buddha was taught by qualified Brahmins whilst still a Bodhisatta.

For the Bodhisatta could not have been taught the Lotus Sutra as it was waiting upon him to Teach it. And this leaves us with a logistical problem:

If the Lotus Sutra is the only Teaching that can lead to Buddhahood, then how could the Bodhisatta have become a Buddha without it?

In Theravada Buddhism, the Bodhisatta completes a practice of Ten Perfections to reveal the Four Noble Truths to become a Buddha.

Flag etoro October 18, 2015 5:56 PM EDT

There are a number of important points that could be revealed in light of your questions.

The first point is that all of your questions are directly addressed in the chapters of the Lotus Sutra itself. 

The question of how Bodhisattvas attain Buddhahood is also directly addessed by the Lotus Sutra. It is plainly revealed that all Bodhisattvas attain Buddhahood by listening to the revelations of the Lotus Sutra, taking direct faith in the teaching and making it the basis of a correct practice throughout eternity. The Buddha of the Lotus Sutra makes clear that all Buddha's attain awakeing through the wisdom of the Lotus Sutra, there is no other path to awakening.  The wisdom of the Lotus Sutra is the actual wisdom of all Buddha''s. The Lotus Sutra depicts the principle of the three thousand realms in a single moment of throught. At the very point by which the Buddha begins to speak in the Lotus Sutra he immediately refers to the actual princple of Buddha wisdom, a wisdom that can only be understood and shared equally between all Buddhas and begins to explain it as the principle of "the true aspect of all phenomena".  The important thing to bear in mind as the Buddha begins to share the principles of highest wisdom is that this indicates that the Buddha's disciples are now ready to listen to the true teaching of perfection, the teaching of perfect endowment. In this respect the Lotus Sutra is the record which documents the actual enlightenment of the Buddha's genuine disciples and thereby provides the principles of wisdom whereby all living beings can attain Buddhahood. This itself is the fulfillment of the Shakyamuni's goal for this world and for all mankind. 

In this respect the Lotus Sutra reveals the true relationship between all living beings and the inner enlightenemnt of Shakyamuni Buddha, his awakening to the true identity or true self nature (eternal law of life) of all living beings. The eternal Buddha is Shakyamuni Buddha's true identity, not the identity that all people percieve (unenlightened beings) that are consistent with our transient existence of birth, aging, sickness and death. The person in the form of the Buddha who reveals the Law is a fully enlightened and eternal being. Disciples who can correctly recieve and understand this wisdom are themselves equally awakened.  There is no other state of being by which one can grasp the Buddha wisdom. As the Buddha himself teaches when he directs his attention to his chief disciple Shariputra, the true teaching of the Buddha can only be understand on the basis of practice grounded in sincere faith. This is the wonderous significance of the Lotus Sutra.  

The Lotus Sutra displays in full the Buddha's eternal law of wisdom and expresses the true relationshsip between the awakened mentor and the awakened disciples. The Lotus Sutra most skillfully displays the non-duality of enlightened mentor and enlightened disciples. The stage is set for such a display through the teachings of the 2nd chapter where the Buddha states,

 “The wisdom of the buddhas is infinitely profound and immeasurable. The door to this wisdom is difficult to understand and difficult to enter. Not one of the voice-hearers or pratyekabuddhas is able to comprehend it.

The above is the very introductory phrase found in the beginning of the 2nd or Expedient Means chapter in which the Buddha makes his first of many profound clarifications. Here the Buddha is saying two things, one that the Buddha wisdom is unfathomable profound and beyond the grasp of unenlightened beings and can only be understand and shared between Buddha's.  Secondly, when the Buddha speaks of the door to this wisdom he makes clear that the various means and methods that the Buddha uses to lead and guide are also difficult to understand in terms of their true purpose. He also says that disciples who merely stick to these "doorway teachings" and do not move from the doorway to the actual realm of the Buddha's could never understand the actual Buddha wisdom. Further down the page the Buddha brings the point home when he states,     

Shariputra, the thus come ones know how to make various distinctions and to expound the teachings skillfully. Their words are soft and gentle and can delight the hearts of the assembly.

Shariputra, to sum it up: the buddhas have fully realized the Law that is limitless, boundless, never attained before.

“But stop, Shariputra, I will say no more. Why? Because what the buddhas have achieved is the rarest and most difficult-to-understand Law. The true aspect of all phenomena can only be understood and shared between buddhas. This reality consists of the appearance, nature, entity, power, influence, internal cause, relation, latent effect, manifest effect, and their consistency from beginning to end.”

The Lotus Sutra reveals the most profound truth of Buddhism in that it teaches that all those who seek the Buddha wisdom are bodhisattvas and only bodhisattvas firm in faith are capabe of awakening the Buddhs wisdom and can share in the wisdom of all Buddha's. 

The Lotus Sutra also reveals that their are two types of Bodhisattvas, those taught by the Buddha in his transient status and those whose relationship to the Buddha derive from the Buddha's original enlightenment in the remotest past. These such distinctions derive from an understanding of the mystic law of cause and effect or myoho renge kyo; an awareness of the underlying eternal law which governs the eternal life functions of living beings. .  

Nichiren was the first to correctlly open up and unlock the pathway to this wisdom for the sake of human beings in the latter day of the law. There are no proper and correct commentaries about the Lotus Sutra in Indian or Tibetan Buddhism. AS Nichiren states in the writing entitled "The Selection of the Times" in the Writings of Nichiren Daishonin Volume 1 page 545 

Question: Do the scholars Nāgārjuna and Vasubandhu say anything about this principle [of Nam-myoho-renge-kyo]?

Answer: Nāgārjuna and Vasubandhu knew about it in their hearts, but they did not expound it in words.

Question: Why did they not expound it?

Answer: There are many reasons. For one, the people of their day did not have the capacity to understand it. Second, it was not the proper time. Third, these men were bodhisattvas taught by the Buddha in his transient status and hence had not been entrusted with the task of expounding it.

Question: Could you explain the matter in greater detail?

Answer: The Former Day of the Law began on the sixteenth day of the second month, the day after the Buddha’s passing. The Venerable Mahākāshyapa received the transmission of the Buddha’s teachings and propagated them for the first twenty years. For the next twenty years, this task fell to the Venerable Ānanda, for the next twenty years to Shānavāsa, for the next twenty years to Upagupta, and for the next twenty years to Dhritaka. By that time a hundred years had passed. But the only teachings that were spread widely during this period were those of the Hinayana sutras. Even the titles of the Mahayana sutras failed to receive mention, so the Lotus Sutra, needless to say, was not propagated at this time.

Men such as Mikkaka, Buddhananda, Buddhamitra, Pārshva, and Punyayashas then inherited the teachings, and during the remainder of the first five hundred years after the Buddha’s passing, the doctrines of the Mahayana sutras began little by little to come to light, although no particular effort was made to propagate them. Attention was concentrated on the Hinayana sutras alone. All this transpired during the period mentioned in the Great Collection Sutra as the first five hundred years, which constitute the age of attaining liberation.

During the latter part of the Former Day of the Law, six hundred to a thousand years after the Buddha’s passing, there appeared such men as Bodhisattva Ashvaghosha, the Venerable Kapimala, Bodhisattva Nāgārjuna, Bodhisattva Āryadeva, the Venerable Rāhulatā, Samghanandi, Samghayashas, Kumārata, Jayata, Vasubandhu, Manorhita, Haklenayashas, and Āryasimha.43 These more than ten teachers started out as adherents of non-Buddhist doctrines. Following that, they made a thorough study of the Hinayana sutras, and still p.545later they turned to the Mahayana sutras and used them to disprove and demolish the doctrines of the Hinayana sutras.

But although these great men used the Mahayana sutras to refute the Hinayana, they did not fully clarify the superiority of the Lotus Sutra in comparison to the other Mahayana sutras. Even though they did touch somewhat on this question, they did not make clear such vitally important doctrines as the ten mystic principles of the theoretical teaching and of the essential teaching, the fact that persons of the two vehicles can attain Buddhahood, the fact that the Buddha attained enlightenment countless kalpas in the past, the fact that the Lotus Sutra is the foremost in all the sutras preached in the past, present, or future, or the doctrines of the hundred worlds and thousand factors and of three thousand realms in a single moment of life.

They did no more than point a finger at the moon, as it were, or touch on some parts of the Lotus Sutra. But they said nothing at all about whether or not the process of instruction is revealed from beginning to end, whether or not the original relationship between teacher and disciple is clarified, or which teachings would lead to enlightenment and which would not.44 Such, then, were the developments in the latter five hundred years of the Former Day of the Law, the time noted in the Great Collection Sutra as the age of meditation.

Flag Jupiter6208 October 19, 2015 8:16 AM EDT

12 days left. nice chating with you all. peace and love,

Flag Bhakta_glenn October 20, 2015 2:52 AM EDT

Oct 19, 2015 -- 8:16AM, Jupiter6208 wrote:

12 days left. nice chating with you all. peace and love,

Nice chatting with you, too.

Flag Bhakta_glenn October 21, 2015 3:03 AM EDT


The unity of Teacher and disciple is not confined to the Lotus Sutra, it is also taught in Brahmanism and it is also taught in Theravada Buddhism, such union is between the student and the Dhamma [Guru in the Buddha's absence], and in Tibetan Buddhism.

I am fortunate to be taught by a qualified Theravadin Buddhist Upasika, female Householder, Upasikadhamma.

However, she cannot teach me anything unless my volition to be taught by her is involved. And I cannot receive any teaching from her unless her volition is involved.

A Buddhist student has the responsibility of seeking out his or her Preceptor and requesting Dhamma from them. In Theravada Buddhism, the usual way is to make a formal request in writing to the Sangha for the Dhamma. But my formal request in writing was made to the Tibetan Sangha, and formal arrangements were made for me to be transferred to a local, qualified Burmese Bhikkhu, who was qualified to teach both my Preceptor and I, and he oversaw our mutual assignment as Guru and Disciple.

With regard to Brahmanism, I was referred to a qualified for qualified instruction in Sanskrit, and for qualified initiation into the Vedas, which are the foundation for Brahmanism.

I am an initiate of the Kalachakra Tantra, and I am a Bodhisattva of the Ten Bhumis [Ten Grounds which lead to Buddhahood]:

We do not share the views of Nichiren Diashonin and in accordance with the Buddha's advice to the Kalama Princes, we reserve the right to practice such Dhamma/Dharma as we see fit to practice:

Kalama Sutta

The people of Kalama asked the Buddha who to believe out of all the ascetics, sages, venerables, and holy ones who, like himself, passed through their town. They complained that they were confused by the many contradictions they discovered in what they heard. The Kalama Sutta is the Buddha's reply.

– Do not believe anything on mere hearsay.

– Do not believe in traditions merely because they are old and have been handed down for many generations and in many places.

– Do not believe anything on account of rumours or because people talk a a great deal about it.

– Do not believe anything because you are shown the written testimony of some ancient sage.

– Do not believe in what you have fancied, thinking that, because it is extraordinary, it must have been inspired by a god or other wonderful being.

– Do not believe anything merely because presumption is in its favour, or because the custom of many years inclines you to take it as true.

– Do not believe anything merely on the authority of your teachers and priests.

– But, whatever, after thorough investigation and reflection, you find to agree with reason and experience, as conducive to the good and benefit of one and all and of the world at large, accept only that as true, and shape your life in accordance with it.

The same text, said the Buddha, must be applied to his own teachings.

– Do not accept any doctrine from reverence, but first try it as gold is tried by fire.

When a Buddhist student has been formally assigned to a qualified Guru, the student must evaluate every teaching she gives to him, and he must never accept anything blindly. And she must teat him out by offering advice that he ought to know is spurious. when he sees that such teaching is spurious he should reject it, even wlak away for his Guru. Read Milarepa's biogrpahy for an example of this.

No other qualified Preceptor can teach an assigned student in Buddhism. It is a mortal sin to even attempt it. the correct protocol is to offer any Teaching for such a student to his preceptor first, for her evaluation, as to suitability.

But I never visited Beliefnet in search of Teaching, or a Buddhist teacher. I posted here to develop a written form for my very rare spiritual practice, for there are no books for me to consult.

Beliefnet is now set to close and I have consolidated my practice form what I have written and posted here, May I thank the Host for allowing me to post here.

Thank you, too, Etoro, for have developed a very firm ground with the Saddharma Pundarika Sutra, but we will now continue our practice offline, in accordance with the the Kalachakra Tantra.

Flag Bhakta_glenn October 22, 2015 3:02 AM EDT


Saddharmapundarika Sutram

with  N.D. Mironov's Readings from the Central Asian Manuscripts.

Revised by Dr. Nalinaksha Dutt

Publshed by Dr Chanden Roychoudri, General Secretary of

the Asiatic Society 1953 and 1986

Sanskritisation of Prakrit Words

Page xviii

It should be borne in mind that the Sanskritisation of the Pali or the unknown Prakrit Tripitaka was started by the Sarvastivadins in the pre-Christian eras, and as a result, a complex Tripitaka came into existence and it became popular in Northern India and in Central Asia and its neighbouring regions.

Sanskrit and Pali are Supramundane languages.

According the tradition of  Mahayana Buddhism, the Saddharma Pundarika Sutra was taught by the Buddha, with a written copy being preserved by the nagas in their world, and introduced to the human world at the Fourth [Mahayana] Buddhist council in Kashmir.…

Fourth Buddhist Council in Kashmir

Scholars[who?] believe that it was also around this time that a significant change was made in the language of the Sarvāstivādin canon, by converting an earlier Prakrit version into Sanskrit. Although this change was probably effected without significant loss of integrity to the canon, this event was of particular significance since Sanskrit was the official holy language of Brahmanism in India, and was also being used by other thinkers (regardless of their specific religious or philosophical allegiance), thus enabling a far wider audience to gain access to Buddhist ideas and practices. For this reason, all major (Sarvastivada and Mahayana) Buddhist scholars in India thereafter wrote their commentaries and treatises in Sanskrit.

A Sanskrit Text for the Saddharmapundarika sutra may be obtained here:

And spiritual access to this noble and ancient scripture can attained by a practice of Nama Smarana:

Remembrance of the Sacred Name of the Dharma [Nama Saddharmapundarikasutram]. In the absence of the Buddha, it is the Dharma which becomes the Guru; Enlightened Master, the Teacher and the Guide to Buddhahood.

And the mantra?

Nama Saddharmapundarikasutram.

Sankalpa: Motivation:

When one practices Yoga, a motivation is required to direct the mind towards the goal.

"May I becme a Buddha for the benfit of all beings"

Whilst this may seem to be a very simple motivation, if uttered sincerely, it has the embedded power within to change the whole course of a person's life, to turn this thoughts away from the world towards Dharma.


Right Intention and Right Speech, two training rules from the Eightfold Noble Path.

Brahmanism; In a Mahayana Buddhist Context, the need to know Brahmanism is given in the quotation from the Wikipedia piece about the Fourth Buddhist Council in Kashmir.

My Buddhist Preceptor is an Academic Scholar of the Theravadin Buddhist Abhidhamma, and a practitioner, an adept. She guides me n accordance with my abilities and spiritual needs, accordingly.

Flag Bhakta_glenn October 28, 2015 4:01 AM EDT

Sanskrit Rescources:

Digital Sanskrit Buddhist Canon

Spoken Sanskrit Dictionary

Virtual Sanskrit Keyboards:

Devanāgarī Script

Roman Script


The foundation for Bramanic Wisodm is the Vedas.

The Bhagavad Gita has the Vedic Wisdom embedded within it:

The Mahamantra to accompany this study and practice is the Hare Krishna Mantra

Please note: the Buddha is viewed differently in this faith. But is present as an avatar of Krishna.

Brahma Sutras

The Brahma Suras contain within them a comple logical defeat of all Buddhism.


Flag Bhakta_glenn October 31, 2015 4:44 AM EDT

The Buddha taught that all things are impermanent and that when something falls to pass away and leave the world, we should just let it go, whilst remaining in a perfectly peaceful state of mind, just an attitude of acceptance.
I have posted on Beliefnet for about ten years. I have used this opportunity to develop a form of 'writing meditation', mental development. My writing has been 'extempore', guided by intuitive awareness rather than Dialectal reasoning. Not that I am totally incapable of leanrng to write logically because I had to choose between an academic path and a completey yogic path. I chose the latter. This is a psychoigial skill derived from Buddhist Vipassna Bhavana [Mentla Development], knowing things just as they are, without any intelectual judgemet or interference.
I come from an unlettered calss of artisans. Most of my peers learnt trades and were mechanics, not auto mechanics but qualified practical engineers. Most of their mechanicain trades have now passed into history, fallen away, faded from the scene; and they are mostly redundant.

mechanician (ˌmɛkəˈnɪʃən )  or or mechanist

    a person skilled in making machinery and tools; technician

Back in the sixties and seventies, most of my peers designed and built their own motorcycles, whilst one or two bought very cheap cars from the auto auctions and completely rebuilt them.
I was prohibited from joining in with their industrious hobbies by severe mental health disability. But, I found my niche in Buddhist Meditation aand Brahmanic Yoga. In honour of my Mechanician Clan, my Theravadin Buddhist Preceptor calls me 'The Mechanic'. It means that she recognises that I am a very good practical Yogi, Meditator,  and student of Buddhism.
I am initiated into the Vajrayana Buddhist Kalachakra Tantra which includes this kind of broad spoiritual remit:

Kalachakra History  


The Kalachakra system is clearly related to the ancient Vedic tradition in India which existed long before Buddhism appeared.

The Kalachakra refers to many different traditions, for example the Hindu; Saivite, Samkya, Vaishnava, the Vedas, Upanisads and Puranas traditions, but also Jainism. For example, the Kalachakra mandala includes deities which are equally accepted by Hindus, Jainas and Buddhists.

Vesna Wallace writes [10], "The Kalacakratantra contends that there is no distinction between the Buddhist and heterodox groups with regard to the manner in which conventional reality appears. ... Thus within the Kalacakra system, all the aspects of the natural world become legitimate fields of Buddhists' scientific investigation, and knowledge of the various scientific fields becomes a significant component of the Buddhist Dharma as the body of verifyable truths. ... provisional scientific knowledge is seen as an integral part of ultimate scientific knowledge."

In this Vajrayana context, my Buddhist practice may seem to be somewhat disorganised and eclectic. But the fundamental ground is one of 'Unity in Diversity', aka Advaita.
Writing posts for Beliefnet has enabled me to give some form to the vast number of discrete things that I have had to deal with, to consolidate them so that they may be nurtured and developed into a complete whole, discrete unity.
Now that Beleifnet is closing, I will not join any other religous forum. My time for public discussion is over. it is now time for me to contiue my Buddhist practice down in the smithy of the Mediation Room, where by dint of excellent Teaching, we can design and build our own Buddhist Path of Yoga. my qualified Buddhist Preceptor and me, the mechanic and his mentor.

There are two stages n the Buddhist Kalachakra Tantra:

1     the Stage of Generation.

2      the Stage of Completion

24 years after entering the Bodhisttavayana, I am now ready to enter into the Stage of Generation.

May all beings live in peace and harmony,

May all beings be happy.

Q. Is there anything beyond Buddhahood?

A.  Freedom, aka Nirvana

Flag Karma_yeshe_dorje October 31, 2015 9:20 AM EDT

I do not wish to be nailed to a book like a Jehovah's Witness!

But I have a VoIP (Internet) phone. And so I can cheaply call overseas. Should anyone wish to disclose their #.

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