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3 years ago  ::  Oct 21, 2015 - 3:03AM #11
Posts: 973


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.

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3 years ago  ::  Oct 22, 2015 - 3:02AM #12
Posts: 973


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.

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3 years ago  ::  Oct 28, 2015 - 4:01AM #13
Posts: 973

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.


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3 years ago  ::  Oct 31, 2015 - 4:44AM #14
Posts: 973

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

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3 years ago  ::  Oct 31, 2015 - 9:20AM #15
Posts: 14,245

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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