-
As of today ICMag has his own Discord server. In this Discord server you can chat, talk with eachother, listen to music, share stories and pictures...and much more. Join now and let's grow together! Join ICMag Discord here! More details in this thread here: here.
-
ICMag and The Vault are running a NEW contest in October! You can check it here. Prizes are seeds & forum premium access. Come join in!
Chanting Growers Group
- Thread starter PassTheDoobie
- Start date
- Status
Well, the thing of it is, the Buddha of Beginningless Time, DID give it a name. According to the True Buddha of the Latter Day of the Law, Nichiren Daishonin, the name of the Wonderful Law is specifically and nothing other than Nam-myoho-renge-kyo. If you all keep reading his teachings, you will find he makes his point over and over and over again. Until it is irrefutable as far as I am concerned. But then, that's just me.
Love to you all!
T
Love to you all!
T
Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (5)
Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (5)
Lectures on the Hoben and Juryo Chapters of the Lotus Sutra
by SGI President Daisaku Ikeda
'Embracing the Gohonzon is in Itself Enlightenment'
Sho-i sha ga. Butsu zo shingon. Hyaku sen man noku. Mushu sho butsu. Jin gyo sho-butsu. Muryo doho.
What is the reason for this? A Buddha has personally attended a hundred, a thousand, ten thousand, a million, a countless number of Buddhas and has fully carried out an immeasurable number of religious practices.1
The Teaching for Attaining Buddhahood in This Lifetime
I would like to say something about the view of attaining Buddhahood found in this passage. According to this description, a Buddha has served and practiced under an incalculable number of Buddhas for an unimaginably long time. This practice, continued over many lifetimes, becomes the cause for enlightenment; as a result, the practitioner attains the supreme state of Buddhahood. This is termed "practicing toward enlightenment over a period of countless kalpas."
We should bear in mind, however, that this is only a literal interpretation of the causes (practices) made and effects (virtues) realized by the Buddha as described in the theoretical teaching of the Lotus Sutra.
Reading this passage from the standpoint of Nichiren Daishonin's Buddhism, President Toda explained that it is not necessary for us to engage in this type of practice for countless kalpas in order to attain enlightenment. He discussed the meaning of this passage as follows:
From the standpoint of the Daishonin's teaching, the Buddha [the Gohonzon] of Nam-myoho-renge-kyo is the fundamental Law that gives birth to a hundred, a thousand, ten thousand or a million Buddhas. Therefore, without undertaking any difficult or painful practices, by simply chanting Nam-myoho-renge-kyo, we gain more benefit than we could by personally attending that many Buddhas. The benefit of this single practice is equal to that of the immeasurable number of austerities carried out by all Buddhas.
Nam-myoho-renge-kyo is the fundamental Law that generates all Buddhas. To put it another way, the fundamental Law that enables all Buddhas to attain enlightenment is not that they have carried out various austerities over countless kalpas, but that they have awakened to the fundamental Law of Nam-myoho-renge-kyo. The Buddhist practice of the Latter Day of the Law is to embrace and uphold the Law of Nam-myoho-renge-kyo directly. In the Daishonin's Buddhism, therefore, it is not necessary to engage in austerities for countless kalpas to attain Buddhahood.
Nichiren Daishonin states in "The True Object of Worship": "Shakyamuni's practices and the virtues he consequently attained are all contained within the single phrase, Myoho-renge-kyo. If we believe in that phrase, we shall naturally be granted the same benefits as he was" (The Major Writings of Nichiren Daishonin, vol. 1, p. 64). The practices to attain Buddhahood carried out by Shakyamuni and all Buddhas throughout time and space, and the virtues they acquired as a result, are all contained in Nam-myoho-renge-kyo. Therefore, by embracing the five characters of the Mystic Law, we naturally acquire the benefit of both the practices and the virtues of Shakyamuni and all Buddhas, and are certain to attain Buddhahood. This is the principle "embracing the Gohonzon is in itself enlightenment." It is also termed "attaining Buddhahood in one's present form" and the "immediate attainment of enlightenment."
Nichiren Daishonin says that, for a person who embraces the Mystic Law, "It is not difficult to become a Buddha" (MW-1, 259). Through the Daishonin's teaching, a path leading to Buddhahood has been established for all. Attaining buddhahood is not something that happens in the distant future or somewhere far away. The Daishonin's Buddhism makes it possible for all people to attain Buddhahood in this lifetime
The teaching "embracing the Gohonzon is in itself enlightenment" represents a revolutionary view of what it means to attain Buddhahood. President Toda said, "In contrast to the Buddhas of the 'Expedient Means' chapter who have practiced for tens of millions of years, we can complete our practice for attaining Buddhahood by simply believing in the Gohonzon and chanting the single phrase Nam-myoho-renge-kyo."
There is immeasurable benefit in chanting Nam-myoho-renge-kyo even just once. Instantaneously, we gain the full benefit acquired by all Buddhas through their practices of many lifetimes over an extremely long time. That's how great the Mystic Law is.
According to the conventional Buddhist view, the process of attaining enlightenment is akin to arduously climbing a mountain road toward the peak of Buddhahood in the far distance. By contrast, Nichiren Daishonin's Buddhism is a teaching that enables all people to reach the summit of enlightenment instantaneously. From the state of Buddhahood, we can gaze down on the surrounding mountains far below and survey the spectacular panorama of nature stretching out in all directions.
We can attain this vast state of Buddhahood directly - right now, right where we are. Then we go out in society and tell others of the exhilaration we experience in manifesting this state of life. This practice represents the quintessence of the Daishonin's Buddhism.
Buddhist Practice Means Challenging Ourselves Daily
Yumyo shojin. Myosho fu mon.
He has exerted himself bravely and vigorusly, and his name is universally known.2
This passage refers to the practices of the Buddhas of the pre-Lotus Sutra teachings and the theoretical teaching, or first half, of the Lotus Sutra. At the same time it also provides an important guideline for us in faith.
In the first place, "bravely and vigorously" means with faith. In the Rokkan Sho (Six-volume Writings), the 26th high priest, Nichikan, citing the interpretation, "'Bravely' means to act with courage; 'vigorously' means to use every ounce of one's wisdom," explains that "bravely and vigorously" means to courageously exercise one's powers of faith to the fullest.
Buddhist practice has to be carried out with determination and courage. When we bravely challenge ourselves with the spirit to accomplish "more today than yesterday" and "more tomorrow than today," we are truly practicing.
Without such a brave and vigorous spirit, we cannot break the iron shackles of destiny, nor can we defeat obstacles and devils. Our daily practice of gongyo is a drama of challenging and creating something new in our lives. When we bravely stand up with faith, the darkness of despair and anxiety vanishes from our hearts, and in pours the light of hope and growth. This spirit to courageously stand up is the spirit of faith.
The Buddha Nature Manifests When We Practice With Sincerity and Consistency
From the standpoint of the Daishonin's Buddhism, "exert" means to chant daimoku diligently for the happiness of oneself and others. We can exert ourselves in this fashion only if we possess a brave and vigorous spirit.
High Priest Nichikan, citing Miao-lo's interpretation of the term exert as meaning "pure" and "continuous," teaches the proper attitude to have in chanting daimoku. He explains that "pure" means unalloyed, and that "continuous" means to practice continuously and unceasingly. In other words, the important thing is that we chant daimoku each day with sincerity and consistency. Only then does it become the practice for polishing our lives and for attaining Buddhahood in this lifetime.
The Daishonin says: "If you exert a hundred million aeons of effort in a single moment of life, the three enlightened properties of the Buddha will appear within you at each moment. Nam-myoho-renge-kyo is the practice of 'exerting' oneself" (Gosho Zenshu p. 790).
In chanting daimoku we are carrying out the practice of "exerting" ourselves. Therefore, the three enlightened properties, the immeasurable wisdom and compassion of the Buddha, manifest at each moment in the lives of those who possess extremely earnest concern for the Law and who bravely and tenaciously struggle for its sake. When we have a brave and vigorous spirit of faith, we instantaneously manifest the "mind of the Buddha." This is what "embracing the Gohonzon is in itself enlightenment" means.
Put another way, the Daishonin is saying that those who bravely and vigorously exert themselves in faith are all Buddhas.
(to be continued)
Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (5)
Lectures on the Hoben and Juryo Chapters of the Lotus Sutra
by SGI President Daisaku Ikeda
'Embracing the Gohonzon is in Itself Enlightenment'
Sho-i sha ga. Butsu zo shingon. Hyaku sen man noku. Mushu sho butsu. Jin gyo sho-butsu. Muryo doho.
What is the reason for this? A Buddha has personally attended a hundred, a thousand, ten thousand, a million, a countless number of Buddhas and has fully carried out an immeasurable number of religious practices.1
The Teaching for Attaining Buddhahood in This Lifetime
I would like to say something about the view of attaining Buddhahood found in this passage. According to this description, a Buddha has served and practiced under an incalculable number of Buddhas for an unimaginably long time. This practice, continued over many lifetimes, becomes the cause for enlightenment; as a result, the practitioner attains the supreme state of Buddhahood. This is termed "practicing toward enlightenment over a period of countless kalpas."
We should bear in mind, however, that this is only a literal interpretation of the causes (practices) made and effects (virtues) realized by the Buddha as described in the theoretical teaching of the Lotus Sutra.
Reading this passage from the standpoint of Nichiren Daishonin's Buddhism, President Toda explained that it is not necessary for us to engage in this type of practice for countless kalpas in order to attain enlightenment. He discussed the meaning of this passage as follows:
From the standpoint of the Daishonin's teaching, the Buddha [the Gohonzon] of Nam-myoho-renge-kyo is the fundamental Law that gives birth to a hundred, a thousand, ten thousand or a million Buddhas. Therefore, without undertaking any difficult or painful practices, by simply chanting Nam-myoho-renge-kyo, we gain more benefit than we could by personally attending that many Buddhas. The benefit of this single practice is equal to that of the immeasurable number of austerities carried out by all Buddhas.
Nam-myoho-renge-kyo is the fundamental Law that generates all Buddhas. To put it another way, the fundamental Law that enables all Buddhas to attain enlightenment is not that they have carried out various austerities over countless kalpas, but that they have awakened to the fundamental Law of Nam-myoho-renge-kyo. The Buddhist practice of the Latter Day of the Law is to embrace and uphold the Law of Nam-myoho-renge-kyo directly. In the Daishonin's Buddhism, therefore, it is not necessary to engage in austerities for countless kalpas to attain Buddhahood.
Nichiren Daishonin states in "The True Object of Worship": "Shakyamuni's practices and the virtues he consequently attained are all contained within the single phrase, Myoho-renge-kyo. If we believe in that phrase, we shall naturally be granted the same benefits as he was" (The Major Writings of Nichiren Daishonin, vol. 1, p. 64). The practices to attain Buddhahood carried out by Shakyamuni and all Buddhas throughout time and space, and the virtues they acquired as a result, are all contained in Nam-myoho-renge-kyo. Therefore, by embracing the five characters of the Mystic Law, we naturally acquire the benefit of both the practices and the virtues of Shakyamuni and all Buddhas, and are certain to attain Buddhahood. This is the principle "embracing the Gohonzon is in itself enlightenment." It is also termed "attaining Buddhahood in one's present form" and the "immediate attainment of enlightenment."
Nichiren Daishonin says that, for a person who embraces the Mystic Law, "It is not difficult to become a Buddha" (MW-1, 259). Through the Daishonin's teaching, a path leading to Buddhahood has been established for all. Attaining buddhahood is not something that happens in the distant future or somewhere far away. The Daishonin's Buddhism makes it possible for all people to attain Buddhahood in this lifetime
The teaching "embracing the Gohonzon is in itself enlightenment" represents a revolutionary view of what it means to attain Buddhahood. President Toda said, "In contrast to the Buddhas of the 'Expedient Means' chapter who have practiced for tens of millions of years, we can complete our practice for attaining Buddhahood by simply believing in the Gohonzon and chanting the single phrase Nam-myoho-renge-kyo."
There is immeasurable benefit in chanting Nam-myoho-renge-kyo even just once. Instantaneously, we gain the full benefit acquired by all Buddhas through their practices of many lifetimes over an extremely long time. That's how great the Mystic Law is.
According to the conventional Buddhist view, the process of attaining enlightenment is akin to arduously climbing a mountain road toward the peak of Buddhahood in the far distance. By contrast, Nichiren Daishonin's Buddhism is a teaching that enables all people to reach the summit of enlightenment instantaneously. From the state of Buddhahood, we can gaze down on the surrounding mountains far below and survey the spectacular panorama of nature stretching out in all directions.
We can attain this vast state of Buddhahood directly - right now, right where we are. Then we go out in society and tell others of the exhilaration we experience in manifesting this state of life. This practice represents the quintessence of the Daishonin's Buddhism.
Buddhist Practice Means Challenging Ourselves Daily
Yumyo shojin. Myosho fu mon.
He has exerted himself bravely and vigorusly, and his name is universally known.2
This passage refers to the practices of the Buddhas of the pre-Lotus Sutra teachings and the theoretical teaching, or first half, of the Lotus Sutra. At the same time it also provides an important guideline for us in faith.
In the first place, "bravely and vigorously" means with faith. In the Rokkan Sho (Six-volume Writings), the 26th high priest, Nichikan, citing the interpretation, "'Bravely' means to act with courage; 'vigorously' means to use every ounce of one's wisdom," explains that "bravely and vigorously" means to courageously exercise one's powers of faith to the fullest.
Buddhist practice has to be carried out with determination and courage. When we bravely challenge ourselves with the spirit to accomplish "more today than yesterday" and "more tomorrow than today," we are truly practicing.
Without such a brave and vigorous spirit, we cannot break the iron shackles of destiny, nor can we defeat obstacles and devils. Our daily practice of gongyo is a drama of challenging and creating something new in our lives. When we bravely stand up with faith, the darkness of despair and anxiety vanishes from our hearts, and in pours the light of hope and growth. This spirit to courageously stand up is the spirit of faith.
The Buddha Nature Manifests When We Practice With Sincerity and Consistency
From the standpoint of the Daishonin's Buddhism, "exert" means to chant daimoku diligently for the happiness of oneself and others. We can exert ourselves in this fashion only if we possess a brave and vigorous spirit.
High Priest Nichikan, citing Miao-lo's interpretation of the term exert as meaning "pure" and "continuous," teaches the proper attitude to have in chanting daimoku. He explains that "pure" means unalloyed, and that "continuous" means to practice continuously and unceasingly. In other words, the important thing is that we chant daimoku each day with sincerity and consistency. Only then does it become the practice for polishing our lives and for attaining Buddhahood in this lifetime.
The Daishonin says: "If you exert a hundred million aeons of effort in a single moment of life, the three enlightened properties of the Buddha will appear within you at each moment. Nam-myoho-renge-kyo is the practice of 'exerting' oneself" (Gosho Zenshu p. 790).
In chanting daimoku we are carrying out the practice of "exerting" ourselves. Therefore, the three enlightened properties, the immeasurable wisdom and compassion of the Buddha, manifest at each moment in the lives of those who possess extremely earnest concern for the Law and who bravely and tenaciously struggle for its sake. When we have a brave and vigorous spirit of faith, we instantaneously manifest the "mind of the Buddha." This is what "embracing the Gohonzon is in itself enlightenment" means.
Put another way, the Daishonin is saying that those who bravely and vigorously exert themselves in faith are all Buddhas.
(to be continued)
Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (5)
Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (5)
(continued)
A Life of Continuous 'Self-Improvement'
Let us remember that the SGI has greatly developed precisely because we have bravely and vigorously exerted ourselves in faith - that is, with true earnestness.
Once when asked by a foreign journalist to explain the reason for our great development, I said, "It's because of our wholehearted dedication." The present tremendous advance of kosen-rufu has come about because we have earnestly and wholeheartedly taken action for the sake of friends, society and peace.
A youth once asked Soka Gakkai founding president Tsunesaburo Makiguchi how one could develop the ability to judge good and evil. President Makiguchi replied, "If you have the tenacity and courage to practice the world's foremost religion, you will come to understand." He also once said: "You must bravely and vigorously exert yourself. You must take action. Even though I am now an old man, I, too, am practicing in this manner."
"Exerting oneself bravely and vigorously" truly is the wellspring of the Soka Gakkai spirit. When we bravely challenge ourselves through faith, our lives stir, wisdom is born, our beings overflow with joy and hope.
A person of bravery and vigor who continually, moment by moment, makes causes for self-improvement is an eternal victor. Those who struggle with earnestness and broad-mindedness, with the spirit of a lion king, are certainly exerting brave and vigorous effort.
Shine As a 'Celebrity of the Mystic Law'
The next line, "his name is universally known," means that the names of those who bravely and vigorously exert themselves in their practice will be known far and wide. Because of their brave and vigorous efforts, they win renown. Because of their splendid Buddhist practice, they move the hearts of all Buddhas.
The Daishonin writes to a follower whose husband is seriously ill:
No matter what might befall him on the road between this life and the next, he should declare himself to be a disciple of Nichiren.... My name has reached the pure lands of the ten directions, and heaven and earth surely know of it. If your husband declares that he is Nichiren's disciple, no evil demon can possibly claim ignorance of the name. (MW-5, 281- 82)
President Toda often told us that when we go to Eagle Peak, we should proudly declare ourselves "disciples of Josei Toda, the leader of kosen-rufu." The names of those who bravely and vigorously dedicate themselves to kosen-rufu are known to all Buddhas and bodhisattvas in the ten directions, and to Bonten and Taishaku and all Buddhist gods. Their reputation extends throughout the universe.
The reason for this, the sutra explains, is that spreading the correct Buddhist teaching in the latter Day of the Law is the most difficult undertaking there is. Accordingly, the great achievement of those who actually spread the Lotus Sutra cannot fail to be known to the beings in the worlds of the ten directions. Therefore, all Buddhas, bodhisattvas and Buddhist gods in the three existence's and the ten directions are sure to protect the courageous men and women who propagate the Mystic Law.
In "Emergence of the Treasure Tower," the 11th chapter of the Lotus Sutra, Shakyamuni says: "This sutra is hard to uphold; if one can uphold it even for a short while [after I have entered extinction] I will surely rejoice and so will the other Buddhas. A person who can do this wins the admiration of the Buddhas."3
And Nichiren Daishonin says: "Now you must build your reputation as a votary of the Lotus Sutra and devote yourself to it" (MW-1, 93); and, "Bring forth the great power of faith and establish your reputation among all the people of Kamakura and the rest of Japan as 'Shijo Kingo of the Hokke sect"' (MW-2, 231).
The Daishonin's intent is for each person to shine as a "celebrity of the Mystic Law" in the community and in society. By making dedicated efforts in faith, we are certain to develop such a reputation.
To win a name for oneself for one's dedication to the Lotus Sutra is the highest honor. The names of those who struggle for kosen-rufu alongside the original Buddha, Nichiren Daishonin, bloom with an eternal fragrance. They are definitely known to all Buddhas in the ten directions.
The ideals and the movement of the SGI have now spread throughout the world, and as a result, voices far and wide are extolling the worth of Buddhism. This might be seen as corroborating the words, "his name is universally known."
This propagation, which has brought the Mystic Law to as many as 115 countries and territories, is certainly without precedent in the history of Buddhism. You, the millions of friends who have emerged from the earth, have accomplished this sacred undertaking. No other individuals or groups have dedicated themselves to spreading Buddhism and elevating the Law with such earnestness.
Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (5)
(continued)
A Life of Continuous 'Self-Improvement'
Let us remember that the SGI has greatly developed precisely because we have bravely and vigorously exerted ourselves in faith - that is, with true earnestness.
Once when asked by a foreign journalist to explain the reason for our great development, I said, "It's because of our wholehearted dedication." The present tremendous advance of kosen-rufu has come about because we have earnestly and wholeheartedly taken action for the sake of friends, society and peace.
A youth once asked Soka Gakkai founding president Tsunesaburo Makiguchi how one could develop the ability to judge good and evil. President Makiguchi replied, "If you have the tenacity and courage to practice the world's foremost religion, you will come to understand." He also once said: "You must bravely and vigorously exert yourself. You must take action. Even though I am now an old man, I, too, am practicing in this manner."
"Exerting oneself bravely and vigorously" truly is the wellspring of the Soka Gakkai spirit. When we bravely challenge ourselves through faith, our lives stir, wisdom is born, our beings overflow with joy and hope.
A person of bravery and vigor who continually, moment by moment, makes causes for self-improvement is an eternal victor. Those who struggle with earnestness and broad-mindedness, with the spirit of a lion king, are certainly exerting brave and vigorous effort.
Shine As a 'Celebrity of the Mystic Law'
The next line, "his name is universally known," means that the names of those who bravely and vigorously exert themselves in their practice will be known far and wide. Because of their brave and vigorous efforts, they win renown. Because of their splendid Buddhist practice, they move the hearts of all Buddhas.
The Daishonin writes to a follower whose husband is seriously ill:
No matter what might befall him on the road between this life and the next, he should declare himself to be a disciple of Nichiren.... My name has reached the pure lands of the ten directions, and heaven and earth surely know of it. If your husband declares that he is Nichiren's disciple, no evil demon can possibly claim ignorance of the name. (MW-5, 281- 82)
President Toda often told us that when we go to Eagle Peak, we should proudly declare ourselves "disciples of Josei Toda, the leader of kosen-rufu." The names of those who bravely and vigorously dedicate themselves to kosen-rufu are known to all Buddhas and bodhisattvas in the ten directions, and to Bonten and Taishaku and all Buddhist gods. Their reputation extends throughout the universe.
The reason for this, the sutra explains, is that spreading the correct Buddhist teaching in the latter Day of the Law is the most difficult undertaking there is. Accordingly, the great achievement of those who actually spread the Lotus Sutra cannot fail to be known to the beings in the worlds of the ten directions. Therefore, all Buddhas, bodhisattvas and Buddhist gods in the three existence's and the ten directions are sure to protect the courageous men and women who propagate the Mystic Law.
In "Emergence of the Treasure Tower," the 11th chapter of the Lotus Sutra, Shakyamuni says: "This sutra is hard to uphold; if one can uphold it even for a short while [after I have entered extinction] I will surely rejoice and so will the other Buddhas. A person who can do this wins the admiration of the Buddhas."3
And Nichiren Daishonin says: "Now you must build your reputation as a votary of the Lotus Sutra and devote yourself to it" (MW-1, 93); and, "Bring forth the great power of faith and establish your reputation among all the people of Kamakura and the rest of Japan as 'Shijo Kingo of the Hokke sect"' (MW-2, 231).
The Daishonin's intent is for each person to shine as a "celebrity of the Mystic Law" in the community and in society. By making dedicated efforts in faith, we are certain to develop such a reputation.
To win a name for oneself for one's dedication to the Lotus Sutra is the highest honor. The names of those who struggle for kosen-rufu alongside the original Buddha, Nichiren Daishonin, bloom with an eternal fragrance. They are definitely known to all Buddhas in the ten directions.
The ideals and the movement of the SGI have now spread throughout the world, and as a result, voices far and wide are extolling the worth of Buddhism. This might be seen as corroborating the words, "his name is universally known."
This propagation, which has brought the Mystic Law to as many as 115 countries and territories, is certainly without precedent in the history of Buddhism. You, the millions of friends who have emerged from the earth, have accomplished this sacred undertaking. No other individuals or groups have dedicated themselves to spreading Buddhism and elevating the Law with such earnestness.
You know I never bought the God concept you describe because I saw the truth in my own Samahdi? I arose knowing things that just couldnt be made simple to state.
Tom, you said that what I had was a very special thing but I could never do it again.
and I wanted to very badly.
I really appreciate all you have shown me. You are a wonderful teacher. Are you my sponsor?
No matter what might befall him on the road between this life and the next, he should declare himself to be a disciple of Nichiren.... My name has reached the pure lands of the ten directions, and heaven and earth surely know of it. If your husband declares that he is Nichiren's disciple, no evil demon can possibly claim ignorance of the name. (MW-5, 281- 82)
I now declare myself a loyal follower of Nichiren and a student of this form of buddhism. My plan is to learn and then teach the spread of this simple truth about the chant. I like to boil things down simple and that can amount to expedient means or a lesser vehicle but this is no longer up to me to choose. I must learn how I can be of use and we have reached a point.
We aren't investigating anymore we are practicing and Mrs. BOG and I need our object of worship. Nichiren's mandala? The Gohonzon.
Of course you are so right. BOG
nam myoho renge kyo spoken with reverence as I never though Jesus was God either.
Tom, you said that what I had was a very special thing but I could never do it again.
and I wanted to very badly.I really appreciate all you have shown me. You are a wonderful teacher. Are you my sponsor?
No matter what might befall him on the road between this life and the next, he should declare himself to be a disciple of Nichiren.... My name has reached the pure lands of the ten directions, and heaven and earth surely know of it. If your husband declares that he is Nichiren's disciple, no evil demon can possibly claim ignorance of the name. (MW-5, 281- 82)
I now declare myself a loyal follower of Nichiren and a student of this form of buddhism. My plan is to learn and then teach the spread of this simple truth about the chant. I like to boil things down simple and that can amount to expedient means or a lesser vehicle but this is no longer up to me to choose. I must learn how I can be of use and we have reached a point.
We aren't investigating anymore we are practicing and Mrs. BOG and I need our object of worship. Nichiren's mandala? The Gohonzon.
Of course you are so right. BOG
nam myoho renge kyo spoken with reverence as I never though Jesus was God either.
G
Guest
It's intresting to me as a born again Christian that Ur chanting is simular to what we believe 'speaking in toungs' does for us / I see lot of acceptance & brotherly love in this thread / however I will also hold my ground & keep my ladder hooked to Jesus /
I do believe a bit diff than U might think a Christian should & believe a bunch of Christians are going to be supprized at who God gives eternal peace 2 /
I have the up-most respect for a persons beliefs & hope U didn't mind me chiming in / this was just a interlude of thought
All good blessings in this life & the life to come
May your Body - Soul & Spirit - always be be at peace with God & fellow man
I do believe a bit diff than U might think a Christian should & believe a bunch of Christians are going to be supprized at who God gives eternal peace 2 /
I have the up-most respect for a persons beliefs & hope U didn't mind me chiming in / this was just a interlude of thought
All good blessings in this life & the life to come
May your Body - Soul & Spirit - always be be at peace with God & fellow man
G
Guest
BOG and MRs. BOG,
Congratulations for true seeking spirit!
Nam Myoho Renge Kyo, Like the Roar of the Lion!
Avid Lerner
Congratulations for true seeking spirit!
Nam Myoho Renge Kyo, Like the Roar of the Lion!
Avid Lerner
G
Guest
Mr & Mrs. Bog,
How exciting for you and those around you. We all are always learning and going forward and working through what has been taught as truth, and what we learn to be true. Looking for that place to continue and go forward. So as some of my senior leaders would say to me.......Congratulations!!!! Continue....Southern Girl
How exciting for you and those around you. We all are always learning and going forward and working through what has been taught as truth, and what we learn to be true. Looking for that place to continue and go forward. So as some of my senior leaders would say to me.......Congratulations!!!! Continue....Southern Girl
G
Guest
And Mr. Fredster,
I did not mind your comment at all. Actually appreciate it. Even tho we may not agree on issues or have exactly the same beliefs, your respect for mine and others, is very much appreciated. And please know that I respect yours. Please know you are always welcome as well as your comments. Southern Girl
Avid Lerner! So happy to see you! Hope you are well. SG
I did not mind your comment at all. Actually appreciate it. Even tho we may not agree on issues or have exactly the same beliefs, your respect for mine and others, is very much appreciated. And please know that I respect yours. Please know you are always welcome as well as your comments. Southern Girl
Avid Lerner! So happy to see you! Hope you are well. SG
BOG:
"I now declare myself a loyal follower of Nichiren and a student of this form of buddhism. My plan is to learn and then teach the spread of this simple truth about the chant. I like to boil things down simple and that can amount to expedient means or a lesser vehicle but this is no longer up to me to choose. I must learn how I can be of use and we have reached a point.
We aren't investigating anymore we are practicing and Mrs. BOG and I need our object of worship. Nichiren's mandala? The Gohonzon."
THIS IS THE PURPOSE OF THIS THREAD! CONGRATULATIONS TO EACH AND EVERY ONE OF US THAT READ THIS TOGETHER. WE HAVE ALL ACHIEVED A VICTORY FOR WORLD PEACE! THE INFLUENCE OF THE THREAD IS NOT IN WHAT ONE PERSON SAYS, OR ANOTHER; IT IS IN THE COGWHEEL OF OUR LIVES TURNING US ALL TOWARD OUR MISSIONS AS BODHISATTVAS OF THE EARTH. IT IS DEMONSTRATING FOR ALL WHO SEEK TO KNOW THE LAW, WHERE IT IS THEY WILL FIND IT: IN OUR HEARTS!
AS MY DEAR FRIEND AVID IS FOND OF REMINDING US, "IT IS THE HEART THAT IS MOST IMPORTANT!"
AND SO, MY DEAR FRIEND BOG, MY DEEPEST RESPECT, ON BENDED KNEE I BOW BEFORE YOU, MAY YOU SUCCEED IN YOUR DETERMINATION TO RECEIVE THE GOHONZON. PLEASE TRUST THAT SOCAL, AVID, SOUTHERN GIRL AND I WILL DO ANYTHING THAT WE CAN TO ASSIST YOU IN THIS QUEST.
WITH MY DEEPEST LOVE AND RESPECT TO YOU AND YOUR WIFE AND YOUR SON!
CONGRATULATIONS!
THOMAS
"I now declare myself a loyal follower of Nichiren and a student of this form of buddhism. My plan is to learn and then teach the spread of this simple truth about the chant. I like to boil things down simple and that can amount to expedient means or a lesser vehicle but this is no longer up to me to choose. I must learn how I can be of use and we have reached a point.
We aren't investigating anymore we are practicing and Mrs. BOG and I need our object of worship. Nichiren's mandala? The Gohonzon."
THIS IS THE PURPOSE OF THIS THREAD! CONGRATULATIONS TO EACH AND EVERY ONE OF US THAT READ THIS TOGETHER. WE HAVE ALL ACHIEVED A VICTORY FOR WORLD PEACE! THE INFLUENCE OF THE THREAD IS NOT IN WHAT ONE PERSON SAYS, OR ANOTHER; IT IS IN THE COGWHEEL OF OUR LIVES TURNING US ALL TOWARD OUR MISSIONS AS BODHISATTVAS OF THE EARTH. IT IS DEMONSTRATING FOR ALL WHO SEEK TO KNOW THE LAW, WHERE IT IS THEY WILL FIND IT: IN OUR HEARTS!
AS MY DEAR FRIEND AVID IS FOND OF REMINDING US, "IT IS THE HEART THAT IS MOST IMPORTANT!"
AND SO, MY DEAR FRIEND BOG, MY DEEPEST RESPECT, ON BENDED KNEE I BOW BEFORE YOU, MAY YOU SUCCEED IN YOUR DETERMINATION TO RECEIVE THE GOHONZON. PLEASE TRUST THAT SOCAL, AVID, SOUTHERN GIRL AND I WILL DO ANYTHING THAT WE CAN TO ASSIST YOU IN THIS QUEST.
WITH MY DEEPEST LOVE AND RESPECT TO YOU AND YOUR WIFE AND YOUR SON!
CONGRATULATIONS!
THOMAS
And for another dear friend with a question...
And for another dear friend with a question...
In preparation of my answer, and for everyone else that may be interested:
Amitabha (Skt)
[阿弥陀仏・無量光仏] (Jpn.: Amida-butsu or Muryokobutsu)
The Buddha Infinite Light or the Buddha of Infinite Light. The Sanskrit name of Amida Buddha, the Buddha of the Pure Land of Perfect Bliss in the west.
See also: Amida
From source: The Soka Gakkai Dictionary of Buddhism
Amida (Jpn)
[阿弥陀] (Skt.: Amitayus or Amitabha)
The Buddha of the Pure Land of Perfect Bliss in the west. Amida is the Japanese transliteration of the first half of both Amitayus and Amitabha, names referring to the same Buddha that appear in Sanskrit texts and are rendered in Chinese as the Buddha Infinite Life (or the Buddha of Infinite Life) and the Buddha Infinite Light (or the Buddha of Infinite Light) respectively. The Sanskrit word amita means infinite. Amitayus is a compound of this word with ayus, which means life, and Amitabha with abha, which means light. According to the Buddha Infinite Life Sutra, immeasurable kalpas ago, a certain king, delighted with the preaching of a Buddha named World Freedom King (Skt Lokeshvararaja), renounced the throne to follow him. He took the name Dharma Treasury (Dharmakara) and began to practice bodhisattva austerities under the guidance of the Buddha. After examining an infinite number of Buddha lands and pondering for five kalpas, the bodhisattva Dharma Treasury made forty-eight vows in which he pledged to create his own Buddha land upon attaining enlightenment, a land that would combine the most outstanding features of all those he had examined. In the eighteenth vow, he pledged to bring all sentient beings who placed their hopes of salvation with him (Shan-tao, a patriarch of the Chinese Pure Land school, interpreted this to mean calling upon the name of Amida Buddha) to this Buddha land, which he named Perfect Bliss (Sukhavati), except those who had committed the five cardinal sins and those who had slandered the correct teaching. Dharma Treasury completed his practice and became the Buddha Amida. His pure land was established in a part of the universe located "a hundred thousand million Buddha lands to the west" of this saha world. Belief in Amida Buddha spread from India to China. After its introduction to Japan, Honen (1133-1212) was responsible for popularizing it there and establishing the Pure Land (Jodo) school.
See also: Pure Land school; Nembutsu
From source: The Soka Gakkai Dictionary of Buddhism
Pure Land school
[浄土門・浄土教・浄土宗] (Jpn Jodo-mon, Jodokyo, or Jodo-shu): Also, Pure Land (Chin Ching-t'u; Jpn Jodo) teachings. A general term for the Buddhist denominations of the Pure Land teachings in China and Japan. The Pure Land school teaches the attainment of rebirth in the Pure Land of Amida Buddha by means of devotion to Amida Buddha, especially, the recitation of Amida's name. The Buddha Infinite Life Sutra, the Meditation on the Buddha Infinite Life Sutra, and the Amida Sutra are known as the three Pure Land sutras.
(a) China: The Pai-lien-she (White Lotus Society), a religious group dedicated to Amida worship, was founded in 402 by Hui-yüan. This is said to have been the origin of Pure Land practices in China. In the early sixth century, T'an-luan received the Meditation on the Buddha Infinite Life Sutra from Bodhiruchi and thereafter propagated faith in Amida Buddha, asserting that one could be reborn in the Pure Land through Amida's grace. During the seventh century, T'an-luan's teaching was systematized by Tao-ch'o and his disciple Shan-tao.
(b) Japan: The Pure Land teachings including the Nembutsu, or meditation on Amida Buddha, were first adopted by the Tendai school when in 848 Jikaku, who was later the third chief priest of Enryaku-ji, the school's head temple, established a hall for constant active meditation (a form of walking meditation) on Mount Hiei and there practiced meditation on Amida Buddha. Ryogen (912-985), the eighteenth chief priest of Enryaku-ji, was probably the first to try systematizing the Pure Land doctrines. His disciple Genshin wrote The Essentials of Rebirth in the Pure Land, in which he systematized the teachings of meditation on Amida Buddha within the framework of Tendai doctrines. Later Yokan (1033-1111) of the Three Treatises (Sanron) school practiced the recitation of Amida's name. Honen (1133-1212), who was inspired by the works of Shan-tao of China and the Tendai priest Genshin of Japan, established the Pure Land school. He wrote The Nembutsu Chosen above All, in which he defined the sole cause of rebirth in the Pure Land to be the practice of calling upon the name of Amida Buddha. After his death, the school split into five schools: Chinzei, Seizan, Choraku-ji, Kuhon-ji, and a group centering around Honen's disciple Kosai. In addition to these schools, Shinran (1173-1262), who was a disciple of Honen, founded the True Pure Land (Jodo Shin) school. Ippen (1239-1289), who studied under Shotatsu, Honen's second-generation disciple, founded a school of the Pure Land teachings known as the Time (Ji) school. Besides these schools, there exists the Interfusing Nembutsu (YuzuNembutsu) school founded on the teachings of Ryonin (1073-1132), which saw a revival during the Edo period (1600-1867). In Japan, the Pure Land school is also known as the Nembutsu school. "Nembutsu" refers to the invocation of Amida's name-the words Namu Amida Butsu ("Homage to Amida Buddha")- chanted by the school's adherents.
[浄土宗] (Jpn Jodo-shu): The Japanese Buddhist school established by Honen (1133-1212). Its head temple is Chion-in in Kyoto. The school's principal doctrine is that its followers revere Amida Buddha, believe in his original vow, and invoke Amida Buddha's name in order to be reborn in his Pure Land. In 1198 Honen wrote The Nembutsu Chosen above All, in which he defined the sole cause for attaining rebirth in Amida Buddha's Pure Land to be the practice of invoking that Buddha's name. Honen revered the patriarchs of the Chinese Pure Land school- T'an-luan, Tao-ch'o, and Shan-tao-and followed their example in dividing Shakyamuni Buddha's teachings into two categories, the Pure Land teachings (the three Pure Land sutras-the Buddha Infinite Life, Meditation on the Buddha Infinite Life, and Amida sutras) and the Sacred Way teachings (all other sutras). The Pure Land teachings are defined as the easy-to-practice way, or salvation through Amida's power, and the Sacred Way teachings as the difficult-to-practice way, or attaining enlightenment through personal power. The Pure Land school holds that the easy-to-practice way is the one way appropriate for the people of the Latter Day of the Law who are inferior in their capacity to understand Buddhism. Again, the practice of the Pure Land teachings is regarded as the correct practice, and that of the other teachings as sundry practices. Honen identified as the principal texts of his school the above three sutras and The Treatise on the Pure Land (also known as The Treatise on Rebirth in the Pure Land) by Vasubandhu. Honen's teaching quickly spread throughout Japan, but was banned in 1207 when the influential Enryakuji temple on Mount Hiei and Kofuku-ji temple in Nara protested strongly, and Honen was exiled to Tosa. His disciple, Shinran, later established the True Pure Land (Jodo Shin) school.
Nembutsu (Jpn)
[念仏]
To meditate on a Buddha. Later interpreted as invoking or reciting a Buddha's name, especially that of the Buddha Amida. Contemplation on Shakyamuni Buddha was an important practice in early Buddhism. Later Mahayana sutras came to describe various Buddhas, and people's desire to see them led to the development of meditation aimed at envisioning these Buddhas. The idea also developed that meditation on a specific Buddha would enable one to be reborn in that Buddha's land. Eventually the Buddha Amida came to be the most popular object of such meditation. The Meditation on the Buddha Infinite Life Sutra states that even an evil person can attain rebirth in Amida Buddha's Pure Land by reciting the Buddha's name on his or her deathbed. Thus, Nembutsu primarily concerns Amida Buddha. The practice of the Nembutsu is believed by its practitioners to lead to rebirth in Amida Buddha's land, or the Pure Land of Perfect Bliss. While it initially meant meditation on Amida, it later came to mean the recitation of Amida's name. In China, from the time of Shan-tao in the seventh century, the latter usage became more prevalent, for he equated meditation on Amida with the recitation of his name. In Japan, Honen (1133-1212) followed the example of Shan-tao and went further to establish the practice of reciting the name of Amida Buddha as the only means for attaining rebirth in the Pure Land of Perfect Bliss.
The Nembutsu school, another name of the Pure Land school in general. A Pure Land believer is also called a Nembutsu believer.
See also: Pure Land school; Nembutsu school
From source: The Soka Gakkai Dictionary of Buddhism
Nembutsu school
[念仏宗] (Jpn.: Nembutsu-shu)
A generic term for those Buddhist schools in Japan that teach that one should seek to attain rebirth in the Pure Land by practicing Nembutsu, or invoking the name of Amida Buddha, i.e., chanting the phrase Namu Amida Butsu ("Homage to Amida Buddha" or "I take refuge in Amida Buddha"). Here the Pure Land refers to Amida's Pure Land of Perfect Bliss. The major branches in Japan are the Pure Land (Jodo) school, True Pure Land (Jodo Shin) school, Time (Ji) school, and Interfusing Nembutsu (YuzuNembutsu) school. The term "Nembutsu school" often refers particularly to the Pure Land school founded in the twelfth century by Honen.
From source: The Soka Gakkai Dictionary of Buddhism
And for another dear friend with a question...
In preparation of my answer, and for everyone else that may be interested:
Amitabha (Skt)
[阿弥陀仏・無量光仏] (Jpn.: Amida-butsu or Muryokobutsu)
The Buddha Infinite Light or the Buddha of Infinite Light. The Sanskrit name of Amida Buddha, the Buddha of the Pure Land of Perfect Bliss in the west.
See also: Amida
From source: The Soka Gakkai Dictionary of Buddhism
Amida (Jpn)
[阿弥陀] (Skt.: Amitayus or Amitabha)
The Buddha of the Pure Land of Perfect Bliss in the west. Amida is the Japanese transliteration of the first half of both Amitayus and Amitabha, names referring to the same Buddha that appear in Sanskrit texts and are rendered in Chinese as the Buddha Infinite Life (or the Buddha of Infinite Life) and the Buddha Infinite Light (or the Buddha of Infinite Light) respectively. The Sanskrit word amita means infinite. Amitayus is a compound of this word with ayus, which means life, and Amitabha with abha, which means light. According to the Buddha Infinite Life Sutra, immeasurable kalpas ago, a certain king, delighted with the preaching of a Buddha named World Freedom King (Skt Lokeshvararaja), renounced the throne to follow him. He took the name Dharma Treasury (Dharmakara) and began to practice bodhisattva austerities under the guidance of the Buddha. After examining an infinite number of Buddha lands and pondering for five kalpas, the bodhisattva Dharma Treasury made forty-eight vows in which he pledged to create his own Buddha land upon attaining enlightenment, a land that would combine the most outstanding features of all those he had examined. In the eighteenth vow, he pledged to bring all sentient beings who placed their hopes of salvation with him (Shan-tao, a patriarch of the Chinese Pure Land school, interpreted this to mean calling upon the name of Amida Buddha) to this Buddha land, which he named Perfect Bliss (Sukhavati), except those who had committed the five cardinal sins and those who had slandered the correct teaching. Dharma Treasury completed his practice and became the Buddha Amida. His pure land was established in a part of the universe located "a hundred thousand million Buddha lands to the west" of this saha world. Belief in Amida Buddha spread from India to China. After its introduction to Japan, Honen (1133-1212) was responsible for popularizing it there and establishing the Pure Land (Jodo) school.
See also: Pure Land school; Nembutsu
From source: The Soka Gakkai Dictionary of Buddhism
Pure Land school
[浄土門・浄土教・浄土宗] (Jpn Jodo-mon, Jodokyo, or Jodo-shu): Also, Pure Land (Chin Ching-t'u; Jpn Jodo) teachings. A general term for the Buddhist denominations of the Pure Land teachings in China and Japan. The Pure Land school teaches the attainment of rebirth in the Pure Land of Amida Buddha by means of devotion to Amida Buddha, especially, the recitation of Amida's name. The Buddha Infinite Life Sutra, the Meditation on the Buddha Infinite Life Sutra, and the Amida Sutra are known as the three Pure Land sutras.
(a) China: The Pai-lien-she (White Lotus Society), a religious group dedicated to Amida worship, was founded in 402 by Hui-yüan. This is said to have been the origin of Pure Land practices in China. In the early sixth century, T'an-luan received the Meditation on the Buddha Infinite Life Sutra from Bodhiruchi and thereafter propagated faith in Amida Buddha, asserting that one could be reborn in the Pure Land through Amida's grace. During the seventh century, T'an-luan's teaching was systematized by Tao-ch'o and his disciple Shan-tao.
(b) Japan: The Pure Land teachings including the Nembutsu, or meditation on Amida Buddha, were first adopted by the Tendai school when in 848 Jikaku, who was later the third chief priest of Enryaku-ji, the school's head temple, established a hall for constant active meditation (a form of walking meditation) on Mount Hiei and there practiced meditation on Amida Buddha. Ryogen (912-985), the eighteenth chief priest of Enryaku-ji, was probably the first to try systematizing the Pure Land doctrines. His disciple Genshin wrote The Essentials of Rebirth in the Pure Land, in which he systematized the teachings of meditation on Amida Buddha within the framework of Tendai doctrines. Later Yokan (1033-1111) of the Three Treatises (Sanron) school practiced the recitation of Amida's name. Honen (1133-1212), who was inspired by the works of Shan-tao of China and the Tendai priest Genshin of Japan, established the Pure Land school. He wrote The Nembutsu Chosen above All, in which he defined the sole cause of rebirth in the Pure Land to be the practice of calling upon the name of Amida Buddha. After his death, the school split into five schools: Chinzei, Seizan, Choraku-ji, Kuhon-ji, and a group centering around Honen's disciple Kosai. In addition to these schools, Shinran (1173-1262), who was a disciple of Honen, founded the True Pure Land (Jodo Shin) school. Ippen (1239-1289), who studied under Shotatsu, Honen's second-generation disciple, founded a school of the Pure Land teachings known as the Time (Ji) school. Besides these schools, there exists the Interfusing Nembutsu (YuzuNembutsu) school founded on the teachings of Ryonin (1073-1132), which saw a revival during the Edo period (1600-1867). In Japan, the Pure Land school is also known as the Nembutsu school. "Nembutsu" refers to the invocation of Amida's name-the words Namu Amida Butsu ("Homage to Amida Buddha")- chanted by the school's adherents.
[浄土宗] (Jpn Jodo-shu): The Japanese Buddhist school established by Honen (1133-1212). Its head temple is Chion-in in Kyoto. The school's principal doctrine is that its followers revere Amida Buddha, believe in his original vow, and invoke Amida Buddha's name in order to be reborn in his Pure Land. In 1198 Honen wrote The Nembutsu Chosen above All, in which he defined the sole cause for attaining rebirth in Amida Buddha's Pure Land to be the practice of invoking that Buddha's name. Honen revered the patriarchs of the Chinese Pure Land school- T'an-luan, Tao-ch'o, and Shan-tao-and followed their example in dividing Shakyamuni Buddha's teachings into two categories, the Pure Land teachings (the three Pure Land sutras-the Buddha Infinite Life, Meditation on the Buddha Infinite Life, and Amida sutras) and the Sacred Way teachings (all other sutras). The Pure Land teachings are defined as the easy-to-practice way, or salvation through Amida's power, and the Sacred Way teachings as the difficult-to-practice way, or attaining enlightenment through personal power. The Pure Land school holds that the easy-to-practice way is the one way appropriate for the people of the Latter Day of the Law who are inferior in their capacity to understand Buddhism. Again, the practice of the Pure Land teachings is regarded as the correct practice, and that of the other teachings as sundry practices. Honen identified as the principal texts of his school the above three sutras and The Treatise on the Pure Land (also known as The Treatise on Rebirth in the Pure Land) by Vasubandhu. Honen's teaching quickly spread throughout Japan, but was banned in 1207 when the influential Enryakuji temple on Mount Hiei and Kofuku-ji temple in Nara protested strongly, and Honen was exiled to Tosa. His disciple, Shinran, later established the True Pure Land (Jodo Shin) school.
Nembutsu (Jpn)
[念仏]
To meditate on a Buddha. Later interpreted as invoking or reciting a Buddha's name, especially that of the Buddha Amida. Contemplation on Shakyamuni Buddha was an important practice in early Buddhism. Later Mahayana sutras came to describe various Buddhas, and people's desire to see them led to the development of meditation aimed at envisioning these Buddhas. The idea also developed that meditation on a specific Buddha would enable one to be reborn in that Buddha's land. Eventually the Buddha Amida came to be the most popular object of such meditation. The Meditation on the Buddha Infinite Life Sutra states that even an evil person can attain rebirth in Amida Buddha's Pure Land by reciting the Buddha's name on his or her deathbed. Thus, Nembutsu primarily concerns Amida Buddha. The practice of the Nembutsu is believed by its practitioners to lead to rebirth in Amida Buddha's land, or the Pure Land of Perfect Bliss. While it initially meant meditation on Amida, it later came to mean the recitation of Amida's name. In China, from the time of Shan-tao in the seventh century, the latter usage became more prevalent, for he equated meditation on Amida with the recitation of his name. In Japan, Honen (1133-1212) followed the example of Shan-tao and went further to establish the practice of reciting the name of Amida Buddha as the only means for attaining rebirth in the Pure Land of Perfect Bliss.
The Nembutsu school, another name of the Pure Land school in general. A Pure Land believer is also called a Nembutsu believer.
See also: Pure Land school; Nembutsu school
From source: The Soka Gakkai Dictionary of Buddhism
Nembutsu school
[念仏宗] (Jpn.: Nembutsu-shu)
A generic term for those Buddhist schools in Japan that teach that one should seek to attain rebirth in the Pure Land by practicing Nembutsu, or invoking the name of Amida Buddha, i.e., chanting the phrase Namu Amida Butsu ("Homage to Amida Buddha" or "I take refuge in Amida Buddha"). Here the Pure Land refers to Amida's Pure Land of Perfect Bliss. The major branches in Japan are the Pure Land (Jodo) school, True Pure Land (Jodo Shin) school, Time (Ji) school, and Interfusing Nembutsu (YuzuNembutsu) school. The term "Nembutsu school" often refers particularly to the Pure Land school founded in the twelfth century by Honen.
From source: The Soka Gakkai Dictionary of Buddhism
Now skip to page 99 and read 'Conversation between a Sage an an Unenlightened Man' and at the same time read on page 354, 'The Object of Devotion for Observing the Mind Established in the Fifth Five-Hundred-Year Period after the Thus Come's Passing'. You will come to have a clear understanding of the position that the Daishonin takes on these teachings.
Discard them. Whatever you thought you knew, was the foundation and expedient means toward what you know NOW. And I know you know it in your heart. I could not be mistaken about this point or you wouldn't be in a position to have asked the question that you did. Remember the importance of faith, as it exists in Buddhsim. I know you already know this (the answer)!
Trust Nichiren, your teacher!
Discard them. Whatever you thought you knew, was the foundation and expedient means toward what you know NOW. And I know you know it in your heart. I could not be mistaken about this point or you wouldn't be in a position to have asked the question that you did. Remember the importance of faith, as it exists in Buddhsim. I know you already know this (the answer)!
Trust Nichiren, your teacher!
Last edited:
But then, I might as well roll it all out on the table.
But then, I might as well roll it all out on the table.
I guess it's time......
Hinayana Buddhism
[小乗仏教] (Jpn.: Shojo-bukkyo)
1. One of the two major streams of Buddhism, the other being Mahayana. Teachings that aim at attaining the state of arhat. After Shakyamuni Buddha's death, the Buddhist Order experienced several schisms and eventually split into eighteen or twenty schools. The monks of these schools were concerned with preserving the Buddha's teachings as they understood them, and devoted themselves to doctrinal studies. As a result, they produced abhidharma works, or doctrinal treatises and commentaries on the Buddha's teachings. Over time, however, they tended toward reclusiveness, while placing greater emphasis on asceticism and doctrinal analysis. Around the end of the first century B.C.E. or the beginning of the first century C.E., a new Buddhist movement began to emerge among those who were dissatisfied with what they perceived as the sterile academicism and rigidity of the existing schools. Feeling it was important to model their behavior after that of the Buddha himself, they advocated bodhisattva practice, or practice to benefit others, and engaged themselves in instructing laypersons while practicing among them. These practitioners called themselves bodhisattvas and their teachings Mahayana (Great Vehicle), indicating that their teaching was the vehicle to transport a great many people to enlightenment. In contrast, they referred to the earlier schools as Hinayana (Lesser Vehicle), implying that these teachings could only address a selected few and could not lead to the ultimate goal of enlightenment. The designation Hinayana was derogatory, and these schools naturally did not apply the name to themselves. The Sanskrit hina means lesser, and yana, vehicle or teaching. Mahayana Buddhists regarded Hinayana teachings as the way of voice-hearers and cause-awakened ones who seek their own emancipation from delusion and suffering yet lack practice to benefit others. They held that Hinayana teachings were inferior to Mahayana teachings, which set forth the way of bodhisattvas who strive to attain enlightenment for themselves and help others achieve it as well.
Mahayana Buddhism
[大乗仏教] (Jpn.: Daijo-bukkyo)
1. Buddhism of the Great Vehicle. The Sanskrit mahameans great, and yana, vehicle. One of the two major divisions of the Buddhist teachings, Mahayana and Hinayana. Mahayana emphasizes altruistic practice-called the bodhisattva practice-as a means to attain enlightenment for oneself and help others attain it as well. In contrast, Hinayana Buddhism (Buddhism of the Lesser Vehicle, hina meaning lower or lesser), as viewed by Mahayanists, aims primarily at personal awakening, or attaining the state of arhat through personal discipline and practice. After Shakyamuni's death, the Buddhist Order experienced several schisms, and eventually eighteen or twenty schools formed, each of which developed its own doctrinal interpretation of the sutras.
As time passed, the monks of these schools tended toward monastic lifestyles that were increasingly reclusive, devoting themselves to the practice of precepts and the writing of doctrinal exegeses. This tendency was criticized by those who felt the monks were too conservative, rigid, and elitist, believing they had lost the Buddha's original spirit of working among the people for their salvation. Around the end of the first century B.C.E. and the beginning of the first century C.E., a new Buddhist movement arose. Its adherents called it Mahayana, indicating a teaching that can serve as a vehicle to carry a great number of people to a level of enlightenment equal to that of the Buddha. They criticized the older conservative schools for seeking only personal enlightenment, derisively calling them Hinayana (Lesser Vehicle) indicating a teaching capable of carrying only a select few to the lesser objective of arhat. According to one opinion, the Mahayana movement may have originated with the popular practice of stupa worship-revering the relics of the Buddha- that spread throughout India during the reign of King Ashoka. In any event, it seems to have arisen at least in part as a popular reform movement involving laypersons as well as clergy.
Theravada school (Pali)
[上座部] (Jpn.: Joza-bu; Skt.: Sthaviravada)
1. "Teaching of the Elders." One of the two schools formed by the first schism in the Buddhist Order that took place about one hundred years after Shakyamuni's death in India. The other is the Mahasamghika school. According to The Great Commentary on the Abhidharma, a dispute arose within the Buddhist Order over a five-point modification of doctrine advanced by a monk called Mahadeva. As a result, the Order split into the Theravada school, which rejected the new interpretations, and the Mahasamghika school, which accepted them. (Another account, however, attributes the schism to controversy over a more flexible interpretation of the precepts advocated by the monks of the Vriji tribe in Vaishali.) Of the two schools, the Theravada school claimed a greater percentage of the elder monks and was more conservative, emphasizing strict adherence to the established precepts and a literal interpretation of doctrine. According to The Doctrines of the Different Schools, the Sarvastivada school, which developed the abhidharma, or exegetical commentary section of the canon, later broke away from Theravada; under pressure from the Sarvastivadins, the Theravada school moved to the Himalayan region where it was thereafter called the Haimavata (Himalaya) school. The Haimavata school later declined. The Theravada teaching was also introduced to Sri Lanka by King Ashoka's son Mahendra, where it developed and eventually spread to other parts of South and Southeast Asia. What is called Theravada, or Southern, Buddhism, can be traced to these teachings introduced to Sri Lanka.
Mahasamghika school (Skt)
[大衆部] (Jpn.: Daishu-bu)
1. Also known as Mahasamghika, Mahasanghika, or Mahasanghika. One of the two schools formed by the first split in the Buddhist Order about a century after Shakyamuni's death. The other was the Sthaviravada (Pali Theravada) school. The Great Commentary on the Abhidharma attributes the cause of the schism to controversy over five new opinions set forth by a monk named Mahadeva concerning the modification of doctrine. One opinion held that those who have attained the stage of arhat retain certain human weaknesses. Another account of the split regards it as arising from a controversy over a new interpretation of the monastic rules known as the ten unlawful revisions, set forth by the monks of the Vriji tribe in Vaishali. In either case, the Mahasamghika school accepted the new opinions or interpretations, while the more conservative Sthaviravada school opposed them. The Mahasamghika school was the more liberal of the two in its interpretation of monastic rules and doctrine. According to one view, it was the forerunner of the Mahayana movement. The Mahasamghika school divided repeatedly, and eventually gave rise to eight additional schools.
ten unlawful revisions
[十事の非法] (Jpn.: juji-no-hiho)
1. Also, ten unlawful things. Ten modifications of the rules of monastic discipline practiced by a group of monks in Vaishali, India, about one hundred years after Shakyamuni Buddha's death. An assembly, headed by Yasa, was convened in Vaishali to discuss whether those modifications were deviations from the established rules of discipline, with the majority ruling that they were unlawful. This assembly is known as the Second Buddhist Council. Division over the matter resulted in a schism in the Buddhist Order, with the monks of Vaishali, who had adopted these less rigid rules, forming the Mahasamghika school, and the majority of the assembly, who had declared them unlawful, forming the Sthaviravada (Pali Theravada) school. While the list of these ten practices differs among Buddhist traditions, one describes the ten as stating that monks should be allowed (1) to store salt; (2) to eat after the noon hour; (3) even after having eaten in a village, to take a second meal in another village; (4) to hold the meeting for self-examination and confession of faults and errors at locations other than those prescribed; (5) to conduct a ceremony even if the prescribed number of attendants is not reached; (6) to follow a precedent set by their teacher, even if that precedent departs from monastic rules; (7) to drink a dairy beverage after a meal; (8) to drink unfermented palm juice; (9) to use bedding and mats other than those of the prescribed size; and (10) to accept monetary alms, as well as gifts of gold and silver, and store them.
five teachings of Mahadeva
[大天の五事] (Jpn.: Daiten-no-goji)
1. Five modifications of the Buddhist teachings advanced by Mahadeva about one hundred years after Shakyamuni's death concerning the concept of the arhat; in essence, that even arhats retain certain human weaknesses.
On the basis of these, he and his supporters called for a more flexible interpretation of the monastic rules. The five teachings are as follows: (1) An arhat may experience sexual orgasm while sleeping, when tempted by a devil in a dream. (2) An arhat may lack certain knowledge. (3) An arhat may have doubts. (4) An arhat may lack a penetrating eye of wisdom and become aware of his level of enlightenment only when it is pointed out by another. (5) An arhat may cry out under the strain of unbearable trials. According to The Great Commentary on the Abhidharma, controversy over Mahadeva's interpretations contributed to the first schism in the Buddhist Order, the Sthaviravada (Pali Theravada) school condemning them as false views and the Mahasamghika school hailing them as a new perspective.
But then, I might as well roll it all out on the table.
I guess it's time......
Hinayana Buddhism
[小乗仏教] (Jpn.: Shojo-bukkyo)
1. One of the two major streams of Buddhism, the other being Mahayana. Teachings that aim at attaining the state of arhat. After Shakyamuni Buddha's death, the Buddhist Order experienced several schisms and eventually split into eighteen or twenty schools. The monks of these schools were concerned with preserving the Buddha's teachings as they understood them, and devoted themselves to doctrinal studies. As a result, they produced abhidharma works, or doctrinal treatises and commentaries on the Buddha's teachings. Over time, however, they tended toward reclusiveness, while placing greater emphasis on asceticism and doctrinal analysis. Around the end of the first century B.C.E. or the beginning of the first century C.E., a new Buddhist movement began to emerge among those who were dissatisfied with what they perceived as the sterile academicism and rigidity of the existing schools. Feeling it was important to model their behavior after that of the Buddha himself, they advocated bodhisattva practice, or practice to benefit others, and engaged themselves in instructing laypersons while practicing among them. These practitioners called themselves bodhisattvas and their teachings Mahayana (Great Vehicle), indicating that their teaching was the vehicle to transport a great many people to enlightenment. In contrast, they referred to the earlier schools as Hinayana (Lesser Vehicle), implying that these teachings could only address a selected few and could not lead to the ultimate goal of enlightenment. The designation Hinayana was derogatory, and these schools naturally did not apply the name to themselves. The Sanskrit hina means lesser, and yana, vehicle or teaching. Mahayana Buddhists regarded Hinayana teachings as the way of voice-hearers and cause-awakened ones who seek their own emancipation from delusion and suffering yet lack practice to benefit others. They held that Hinayana teachings were inferior to Mahayana teachings, which set forth the way of bodhisattvas who strive to attain enlightenment for themselves and help others achieve it as well.
Mahayana Buddhism
[大乗仏教] (Jpn.: Daijo-bukkyo)
1. Buddhism of the Great Vehicle. The Sanskrit mahameans great, and yana, vehicle. One of the two major divisions of the Buddhist teachings, Mahayana and Hinayana. Mahayana emphasizes altruistic practice-called the bodhisattva practice-as a means to attain enlightenment for oneself and help others attain it as well. In contrast, Hinayana Buddhism (Buddhism of the Lesser Vehicle, hina meaning lower or lesser), as viewed by Mahayanists, aims primarily at personal awakening, or attaining the state of arhat through personal discipline and practice. After Shakyamuni's death, the Buddhist Order experienced several schisms, and eventually eighteen or twenty schools formed, each of which developed its own doctrinal interpretation of the sutras.
As time passed, the monks of these schools tended toward monastic lifestyles that were increasingly reclusive, devoting themselves to the practice of precepts and the writing of doctrinal exegeses. This tendency was criticized by those who felt the monks were too conservative, rigid, and elitist, believing they had lost the Buddha's original spirit of working among the people for their salvation. Around the end of the first century B.C.E. and the beginning of the first century C.E., a new Buddhist movement arose. Its adherents called it Mahayana, indicating a teaching that can serve as a vehicle to carry a great number of people to a level of enlightenment equal to that of the Buddha. They criticized the older conservative schools for seeking only personal enlightenment, derisively calling them Hinayana (Lesser Vehicle) indicating a teaching capable of carrying only a select few to the lesser objective of arhat. According to one opinion, the Mahayana movement may have originated with the popular practice of stupa worship-revering the relics of the Buddha- that spread throughout India during the reign of King Ashoka. In any event, it seems to have arisen at least in part as a popular reform movement involving laypersons as well as clergy.
Theravada school (Pali)
[上座部] (Jpn.: Joza-bu; Skt.: Sthaviravada)
1. "Teaching of the Elders." One of the two schools formed by the first schism in the Buddhist Order that took place about one hundred years after Shakyamuni's death in India. The other is the Mahasamghika school. According to The Great Commentary on the Abhidharma, a dispute arose within the Buddhist Order over a five-point modification of doctrine advanced by a monk called Mahadeva. As a result, the Order split into the Theravada school, which rejected the new interpretations, and the Mahasamghika school, which accepted them. (Another account, however, attributes the schism to controversy over a more flexible interpretation of the precepts advocated by the monks of the Vriji tribe in Vaishali.) Of the two schools, the Theravada school claimed a greater percentage of the elder monks and was more conservative, emphasizing strict adherence to the established precepts and a literal interpretation of doctrine. According to The Doctrines of the Different Schools, the Sarvastivada school, which developed the abhidharma, or exegetical commentary section of the canon, later broke away from Theravada; under pressure from the Sarvastivadins, the Theravada school moved to the Himalayan region where it was thereafter called the Haimavata (Himalaya) school. The Haimavata school later declined. The Theravada teaching was also introduced to Sri Lanka by King Ashoka's son Mahendra, where it developed and eventually spread to other parts of South and Southeast Asia. What is called Theravada, or Southern, Buddhism, can be traced to these teachings introduced to Sri Lanka.
Mahasamghika school (Skt)
[大衆部] (Jpn.: Daishu-bu)
1. Also known as Mahasamghika, Mahasanghika, or Mahasanghika. One of the two schools formed by the first split in the Buddhist Order about a century after Shakyamuni's death. The other was the Sthaviravada (Pali Theravada) school. The Great Commentary on the Abhidharma attributes the cause of the schism to controversy over five new opinions set forth by a monk named Mahadeva concerning the modification of doctrine. One opinion held that those who have attained the stage of arhat retain certain human weaknesses. Another account of the split regards it as arising from a controversy over a new interpretation of the monastic rules known as the ten unlawful revisions, set forth by the monks of the Vriji tribe in Vaishali. In either case, the Mahasamghika school accepted the new opinions or interpretations, while the more conservative Sthaviravada school opposed them. The Mahasamghika school was the more liberal of the two in its interpretation of monastic rules and doctrine. According to one view, it was the forerunner of the Mahayana movement. The Mahasamghika school divided repeatedly, and eventually gave rise to eight additional schools.
ten unlawful revisions
[十事の非法] (Jpn.: juji-no-hiho)
1. Also, ten unlawful things. Ten modifications of the rules of monastic discipline practiced by a group of monks in Vaishali, India, about one hundred years after Shakyamuni Buddha's death. An assembly, headed by Yasa, was convened in Vaishali to discuss whether those modifications were deviations from the established rules of discipline, with the majority ruling that they were unlawful. This assembly is known as the Second Buddhist Council. Division over the matter resulted in a schism in the Buddhist Order, with the monks of Vaishali, who had adopted these less rigid rules, forming the Mahasamghika school, and the majority of the assembly, who had declared them unlawful, forming the Sthaviravada (Pali Theravada) school. While the list of these ten practices differs among Buddhist traditions, one describes the ten as stating that monks should be allowed (1) to store salt; (2) to eat after the noon hour; (3) even after having eaten in a village, to take a second meal in another village; (4) to hold the meeting for self-examination and confession of faults and errors at locations other than those prescribed; (5) to conduct a ceremony even if the prescribed number of attendants is not reached; (6) to follow a precedent set by their teacher, even if that precedent departs from monastic rules; (7) to drink a dairy beverage after a meal; (8) to drink unfermented palm juice; (9) to use bedding and mats other than those of the prescribed size; and (10) to accept monetary alms, as well as gifts of gold and silver, and store them.
five teachings of Mahadeva
[大天の五事] (Jpn.: Daiten-no-goji)
1. Five modifications of the Buddhist teachings advanced by Mahadeva about one hundred years after Shakyamuni's death concerning the concept of the arhat; in essence, that even arhats retain certain human weaknesses.
On the basis of these, he and his supporters called for a more flexible interpretation of the monastic rules. The five teachings are as follows: (1) An arhat may experience sexual orgasm while sleeping, when tempted by a devil in a dream. (2) An arhat may lack certain knowledge. (3) An arhat may have doubts. (4) An arhat may lack a penetrating eye of wisdom and become aware of his level of enlightenment only when it is pointed out by another. (5) An arhat may cry out under the strain of unbearable trials. According to The Great Commentary on the Abhidharma, controversy over Mahadeva's interpretations contributed to the first schism in the Buddhist Order, the Sthaviravada (Pali Theravada) school condemning them as false views and the Mahasamghika school hailing them as a new perspective.
and...
and...
Madhyamika school (Skt)
[中観派] (Jpn.: Chugan-ha)
1. Also known as the Madhyamaka school. A Mahayana school based on Nagarjuna's Ma-dhyamaka-karika, or Verses on the Middle Way. The Madhyamika school was one of the two major Mahayana schools in India, the other being the Vijnanavada, or Consciousness-Only, school, also known as the Yogachara school. It upholds the doctrines of non-substantiality and dependent origination, which maintain that all phenomena arise interdependently and are without distinctive natures of their own, i.e., that they are non-substantial. In addition, it teaches that, by recognizing the interdependence of all phenomena, one can rid oneself of illusions and perceive the ultimate truth of the Buddha-the Middle Way that is beyond the two extremes of existence and nonexistence. Nagarjuna (c. 150-250) is regarded as the founder of the school, from which emerged later important figures such as Aryadeva, Rahulabhadra, and Pingala.
In the sixth century, two scholars, Buddhapalita and Bhavaviveka, wrote conflicting commentaries on the Madhyamaka-karika. Their opinions differed on the method of approaching and demonstrating the truth of non-substantiality. As a result, the Madhyamika school divided into two-the Prasangika school, led by Buddhapalita, and the Svatantrika school, led by Bhavaviveka. From the Prasangika school emerged the scholar Chandrakirti; and from the Svatantrika school, Avalokitavrata, Shantarakshita, and his disciple Kamalashila. Later Shantarakshita and Kamalashila established close doctrinal ties with the Vijnanavada, or Yogachara, school, which gave rise to the Yogachara-Madhyamika school. In China and Japan, the Three Treatises (Chin San-lun; Jpn Sanron) school inherited the philosophy of the Madhyamika school. Madhyamika philosophy spread also to Tibet, and its concept of non-substantiality formed a basis for Tibetan Buddhism.
Consciousness-Only school
[唯識派] (Jpn.: Yuishikiha; Skt.: Vijnanavada)
1. Also known as the Yogachara school, one of the two major Mahayana schools in India, the other being the Madhyamika school. Maitreya, who is thought to have lived around 270-350 (350-430 according to another account), is often regarded as the founder of the Con-sciousness-Only school. He is attributed with composing The Treatise on the Stages of Yoga Practice, which explains the Consciousness-Only doctrine, and passing it on to Asanga. Thereafter the Consciousness-Only doctrine was further developed by Asanga and by Vasubandhu in the first half of the fifth century. This school upholds the concept that all phenomena arise from the vijnana, or consciousness, and that the basis of all functions of consciousness is the alaya-consciousness. The Con-sciousness-Only doctrine was a major subject of Buddhist studies in Nalanda Monastery. Dharmapala and his disciple Shilabhadra further developed the doctrine in the latter half of the sixth century. Shilabhadra taught the Consciousness-Only doctrine to Hsüan-tsang, who brought it back to China. Gunamati and his disciple Sthiramati were also well-known scholars of the Consciousness-Only doctrine. The Dharma Characteristics (Chin Fa-hsiang; Jpn Hosso) school in both China and Japan carried on the philosophy of the Consciousness-Only school.
Tibetan Buddhism
[チベット仏教] (Jpn.: Chibetto-bukkyo)
1. A distinctive form of Buddhism that developed in Tibet around the seventh century and later in Mongolia and other regions. It is a tradition that derives from Indian Mahayana Buddhism, especially the doctrine of non-sub-stantiality (Skt shunyata) of the Madhyamika school, and incorporates the doctrine of the Yogachara (Consciousness-Only) school as well as the esoteric rituals of Vajrayana (Tantric, or Esoteric, Buddhism). Tibetan Buddhism is also monastic, having adopted the vinaya, or monastic rules, of early Buddhism. It has traditionally involved a large number of monks and nuns. Tibetan Buddhism is sometimes (incorrectly) referred to as Lamaism, due to its system of "reincarnating" lamas. The title lama means a venerable teacher. Some lamas of certain Tibetan monasteries are believed to be successively reincarnated, each head lama being considered a reincarnation of the last in the lineage. In these traditions, sets of instructions are handed down that lead to the identification of a child believed to be the reincarnation of a previous lama. When signs point to a certain child (always a boy), he is tested, and upon passing the tests, is recognized as the reincarnated lama. He then receives monastic training and education and takes on full responsibilities as a lama at a specified age.
Buddhism evolved in Tibet in the early seventh century during the reign of King Songtsen Gampo (581-649). A series of religious kings contributed to its adoption and eventual institution as a state religion. Songtsen Gampo took as his wives a Nepalese princess and a Chinese princess, both of whom were devout Buddhists. They influenced the king to take faith in Buddhism and build the first Buddhist temples in Tibet. Songtsen Gampo also sent Thonmi Sambhota to study Buddhism in India. When he returned, he developed a Tibetan writing system based upon the Indian scripts he had studied (Tibet until that time had no set writing system). With this Tibetan script, translation of Sanskrit Buddhist texts into Tibetan began.
Later King Thisong Detsen (742-797) further established Buddhism in Tibet against strong opposition from practitioners of the native religion called Bon. He invited Shantarakshita, a noted Indian monk of the Madhyamika school, to come to Tibet to teach Buddhism. On Shan-tarakshita's advice, the king also invited the Indian Tantric master Padmasambhava. Padmasambhava is credited with "converting" the Bon deities to Buddhism (incorporating them into the Buddhist teachings) and quelling Bon opposition. Shantarakshita and Padmasambhava together established Tibet's first monastery at Samye in 779. The Nyingma, one of today's four major Tibetan Buddhist schools, claims to preserve the teachings of Padmasambhava. King Thisong Detsen also sponsored a religious debate between Kamalashila, an Indian monk, and Mo-ho-yen, a Chinese priest of the Zen (Ch'an) school, held at the Samye monastery in 794. The king decided in favor of the Indian teacher and thus officially adopted the teachings of Indian Buddhism, or more specifically, the Mahayana teachings founded on Nagarjuna's philosophy of the Madhyamika school and the bodhisattva ideal. He rejected the introspective doctrines of Zen that claimed to ensure sudden enlightenment through meditation.
King Thitsug Detsen (806-841), a grandson of King Thisong Detsen, built temples and monasteries and contributed greatly to the translation of Sanskrit Buddhist scriptures into Tibetan as well as to Buddhist art and culture. According to one account, in 841 Bon followers had him assassinated, and his brother, Langdarma, succeeded him. The new king opposed Buddhism. He destroyed temples and monasteries, oppressed Buddhist monks, and abolished Buddhism as an institution; it was not restored until two centuries later. According to another account, the death of King Langdarma led to a power struggle that resulted in the division of the nation and a collapse of the Buddhist Order. In either case, after a period of political and religious turmoil, the ruler of western Tibet invited Atisha, an Indian Buddhist teacher of the Madhyamika school, to the region in 1042 to help restore Buddhism.
Atisha propagated Buddhist teachings, reformed Tantric practices that had involved overt sexual activity, and brought about a revival of Buddhism. Atisha's teachings were inherited by his disciple Domton, who founded the Kadam school of Tibetan Buddhism. (Later this school was absorbed by the Gelug school, also known as the Yellow Hat school, which was founded in the late fourteenth century by Tsongkapa, a Buddhist reformer.) In the same century, Marpa returned to Tibet from his journey to India to study Buddhism and, with his disciple Milarepa, founded the Kagyu school. By the fourteenth century, Buddhism was well established in Tibet, and most of the available Indian scriptures had been translated into Tibetan. A number of lost Sanskrit scriptures have been preserved until today through their Tibetan translations.
Tibetan Buddhism also spread outside of Tibet, most notably in Mongolia and the Mongol Empire. In the mid-thirteenth century, Sakya Pandita, an eminent scholar of the Sakya school of Tibetan Buddhism, journeyed to Mongolia with his nephew and student, Phagpa. Deeply impressed by them, Mongol officials converted to Buddhism. Later Phagpa was appointed imperial teacher and became an adviser to Kublai Khan, the ruler of the Mongol Empire. He was also appointed the temporal ruler of Tibet. In 1578 the Mongolian ruler Altan Khan hosted the renowned Sonam Gyatso, the leader of the Gelug school of Tibetan Buddhism, and conferred upon him the honorific title "Dalai Lama." Dalai is a Mongolian word for ocean. The title was also applied to his two predecessors.
With the aid of the Mongols, the Gelug school and its lineage of Dalai Lamas became the most prominent and powerful in Tibet. The Dalai Lama came to be regarded as the country's spiritual leader and temporal ruler, and each was believed to be a successive incarnation of the bodhisattva Avalokiteshvara, Perceiver of the World's Sounds. Since the popular uprising against Chinese rule in Tibet in 1959 and the resulting exile of the fourteenth Dalai Lama, Tenzin Gyatso (b. 1935), and his followers, interest in Tibetan Buddhism has grown in the West. The Nyingma, Kagyu, Sakya, and Gelug are the four major schools of Tibetan Buddhism, the Gelug being the most prominent.
and...
Madhyamika school (Skt)
[中観派] (Jpn.: Chugan-ha)
1. Also known as the Madhyamaka school. A Mahayana school based on Nagarjuna's Ma-dhyamaka-karika, or Verses on the Middle Way. The Madhyamika school was one of the two major Mahayana schools in India, the other being the Vijnanavada, or Consciousness-Only, school, also known as the Yogachara school. It upholds the doctrines of non-substantiality and dependent origination, which maintain that all phenomena arise interdependently and are without distinctive natures of their own, i.e., that they are non-substantial. In addition, it teaches that, by recognizing the interdependence of all phenomena, one can rid oneself of illusions and perceive the ultimate truth of the Buddha-the Middle Way that is beyond the two extremes of existence and nonexistence. Nagarjuna (c. 150-250) is regarded as the founder of the school, from which emerged later important figures such as Aryadeva, Rahulabhadra, and Pingala.
In the sixth century, two scholars, Buddhapalita and Bhavaviveka, wrote conflicting commentaries on the Madhyamaka-karika. Their opinions differed on the method of approaching and demonstrating the truth of non-substantiality. As a result, the Madhyamika school divided into two-the Prasangika school, led by Buddhapalita, and the Svatantrika school, led by Bhavaviveka. From the Prasangika school emerged the scholar Chandrakirti; and from the Svatantrika school, Avalokitavrata, Shantarakshita, and his disciple Kamalashila. Later Shantarakshita and Kamalashila established close doctrinal ties with the Vijnanavada, or Yogachara, school, which gave rise to the Yogachara-Madhyamika school. In China and Japan, the Three Treatises (Chin San-lun; Jpn Sanron) school inherited the philosophy of the Madhyamika school. Madhyamika philosophy spread also to Tibet, and its concept of non-substantiality formed a basis for Tibetan Buddhism.
Consciousness-Only school
[唯識派] (Jpn.: Yuishikiha; Skt.: Vijnanavada)
1. Also known as the Yogachara school, one of the two major Mahayana schools in India, the other being the Madhyamika school. Maitreya, who is thought to have lived around 270-350 (350-430 according to another account), is often regarded as the founder of the Con-sciousness-Only school. He is attributed with composing The Treatise on the Stages of Yoga Practice, which explains the Consciousness-Only doctrine, and passing it on to Asanga. Thereafter the Consciousness-Only doctrine was further developed by Asanga and by Vasubandhu in the first half of the fifth century. This school upholds the concept that all phenomena arise from the vijnana, or consciousness, and that the basis of all functions of consciousness is the alaya-consciousness. The Con-sciousness-Only doctrine was a major subject of Buddhist studies in Nalanda Monastery. Dharmapala and his disciple Shilabhadra further developed the doctrine in the latter half of the sixth century. Shilabhadra taught the Consciousness-Only doctrine to Hsüan-tsang, who brought it back to China. Gunamati and his disciple Sthiramati were also well-known scholars of the Consciousness-Only doctrine. The Dharma Characteristics (Chin Fa-hsiang; Jpn Hosso) school in both China and Japan carried on the philosophy of the Consciousness-Only school.
Tibetan Buddhism
[チベット仏教] (Jpn.: Chibetto-bukkyo)
1. A distinctive form of Buddhism that developed in Tibet around the seventh century and later in Mongolia and other regions. It is a tradition that derives from Indian Mahayana Buddhism, especially the doctrine of non-sub-stantiality (Skt shunyata) of the Madhyamika school, and incorporates the doctrine of the Yogachara (Consciousness-Only) school as well as the esoteric rituals of Vajrayana (Tantric, or Esoteric, Buddhism). Tibetan Buddhism is also monastic, having adopted the vinaya, or monastic rules, of early Buddhism. It has traditionally involved a large number of monks and nuns. Tibetan Buddhism is sometimes (incorrectly) referred to as Lamaism, due to its system of "reincarnating" lamas. The title lama means a venerable teacher. Some lamas of certain Tibetan monasteries are believed to be successively reincarnated, each head lama being considered a reincarnation of the last in the lineage. In these traditions, sets of instructions are handed down that lead to the identification of a child believed to be the reincarnation of a previous lama. When signs point to a certain child (always a boy), he is tested, and upon passing the tests, is recognized as the reincarnated lama. He then receives monastic training and education and takes on full responsibilities as a lama at a specified age.
Buddhism evolved in Tibet in the early seventh century during the reign of King Songtsen Gampo (581-649). A series of religious kings contributed to its adoption and eventual institution as a state religion. Songtsen Gampo took as his wives a Nepalese princess and a Chinese princess, both of whom were devout Buddhists. They influenced the king to take faith in Buddhism and build the first Buddhist temples in Tibet. Songtsen Gampo also sent Thonmi Sambhota to study Buddhism in India. When he returned, he developed a Tibetan writing system based upon the Indian scripts he had studied (Tibet until that time had no set writing system). With this Tibetan script, translation of Sanskrit Buddhist texts into Tibetan began.
Later King Thisong Detsen (742-797) further established Buddhism in Tibet against strong opposition from practitioners of the native religion called Bon. He invited Shantarakshita, a noted Indian monk of the Madhyamika school, to come to Tibet to teach Buddhism. On Shan-tarakshita's advice, the king also invited the Indian Tantric master Padmasambhava. Padmasambhava is credited with "converting" the Bon deities to Buddhism (incorporating them into the Buddhist teachings) and quelling Bon opposition. Shantarakshita and Padmasambhava together established Tibet's first monastery at Samye in 779. The Nyingma, one of today's four major Tibetan Buddhist schools, claims to preserve the teachings of Padmasambhava. King Thisong Detsen also sponsored a religious debate between Kamalashila, an Indian monk, and Mo-ho-yen, a Chinese priest of the Zen (Ch'an) school, held at the Samye monastery in 794. The king decided in favor of the Indian teacher and thus officially adopted the teachings of Indian Buddhism, or more specifically, the Mahayana teachings founded on Nagarjuna's philosophy of the Madhyamika school and the bodhisattva ideal. He rejected the introspective doctrines of Zen that claimed to ensure sudden enlightenment through meditation.
King Thitsug Detsen (806-841), a grandson of King Thisong Detsen, built temples and monasteries and contributed greatly to the translation of Sanskrit Buddhist scriptures into Tibetan as well as to Buddhist art and culture. According to one account, in 841 Bon followers had him assassinated, and his brother, Langdarma, succeeded him. The new king opposed Buddhism. He destroyed temples and monasteries, oppressed Buddhist monks, and abolished Buddhism as an institution; it was not restored until two centuries later. According to another account, the death of King Langdarma led to a power struggle that resulted in the division of the nation and a collapse of the Buddhist Order. In either case, after a period of political and religious turmoil, the ruler of western Tibet invited Atisha, an Indian Buddhist teacher of the Madhyamika school, to the region in 1042 to help restore Buddhism.
Atisha propagated Buddhist teachings, reformed Tantric practices that had involved overt sexual activity, and brought about a revival of Buddhism. Atisha's teachings were inherited by his disciple Domton, who founded the Kadam school of Tibetan Buddhism. (Later this school was absorbed by the Gelug school, also known as the Yellow Hat school, which was founded in the late fourteenth century by Tsongkapa, a Buddhist reformer.) In the same century, Marpa returned to Tibet from his journey to India to study Buddhism and, with his disciple Milarepa, founded the Kagyu school. By the fourteenth century, Buddhism was well established in Tibet, and most of the available Indian scriptures had been translated into Tibetan. A number of lost Sanskrit scriptures have been preserved until today through their Tibetan translations.
Tibetan Buddhism also spread outside of Tibet, most notably in Mongolia and the Mongol Empire. In the mid-thirteenth century, Sakya Pandita, an eminent scholar of the Sakya school of Tibetan Buddhism, journeyed to Mongolia with his nephew and student, Phagpa. Deeply impressed by them, Mongol officials converted to Buddhism. Later Phagpa was appointed imperial teacher and became an adviser to Kublai Khan, the ruler of the Mongol Empire. He was also appointed the temporal ruler of Tibet. In 1578 the Mongolian ruler Altan Khan hosted the renowned Sonam Gyatso, the leader of the Gelug school of Tibetan Buddhism, and conferred upon him the honorific title "Dalai Lama." Dalai is a Mongolian word for ocean. The title was also applied to his two predecessors.
With the aid of the Mongols, the Gelug school and its lineage of Dalai Lamas became the most prominent and powerful in Tibet. The Dalai Lama came to be regarded as the country's spiritual leader and temporal ruler, and each was believed to be a successive incarnation of the bodhisattva Avalokiteshvara, Perceiver of the World's Sounds. Since the popular uprising against Chinese rule in Tibet in 1959 and the resulting exile of the fourteenth Dalai Lama, Tenzin Gyatso (b. 1935), and his followers, interest in Tibetan Buddhism has grown in the West. The Nyingma, Kagyu, Sakya, and Gelug are the four major schools of Tibetan Buddhism, the Gelug being the most prominent.
and...
and...
Tantric Buddhism
[タントラ仏教] (Jpn.: Tantora-bukkyo)
1. Also, Vajrayana, Mantrayana, or Esoteric Buddhism. A stream of Buddhist thought and practice that became formalized in India and flourished from the seventh to the eleventh century. Tantric Esotericism became a part of the broader Mahayana movement and represents an infusion of popular magic, mysticism, and ritual into the Indian schools of Buddhism. The Sanskrit word tantra means loom or warp of cloth, essential part, or doctrine. Tantra also refers to a class of Hindu or Buddhist scriptures on esoteric practices that developed rather late in the history of the literatures of those religions. They emphasize benefits that accrue from the recitation of mantras (magical formulas), the formation of mudras (hand gestures), the performance of rituals, the use of mandalas (ritual diagrams), and other practices. Tantric thought became a formalized stream within Mahayana Buddhism around the seventh century and spread to Central Asia, China, and Tibet. Tantric tradition is an important element of Tibetan Buddhism.
Bu-ston, a Tibetan scholar of the fourteenth century, classified Indian Buddhist tantras into four general categories: Kriya-tantra, dealing with ritual acts; Charya-tantra, which combines ritual acts with meditation; Yoga-tantra, dealing chiefly with meditation; and Anuttarayoga-tantra, or supreme yoga tantras. The fourth form, Anuttarayoga-tantra, which was not introduced to China and Japan, is the strongest in sexual symbolism, identifying prajna, or wisdom, as a female principle; upaya, or expedient means, as a male principle; and enlightenment as a union of these two. Some of its practitioners interpreted this symbolism literally and sought enlightenment in the sexual union of man and woman.
The earliest esoteric Buddhist tantras, such as the Sanskrit texts of the Mahavairochana Sutra and the Diamond Crown Sutra, were produced in India in the seventh century. In China, Esoteric Buddhism was introduced and established by the Indian monks Shan-wu-wei (Skt Shubhakarasimha, 637-735), Chin-kang-chih (Vajrabodhi, 671-741), Pu-k'ung (Amoghavajra, 705-774), and others. Its teachings were systematized to enable the attainment of Buddhahood in one's present body.
The Sanskrit Buddhist tantras were translated into Chinese and spread as esoteric sutras and teachings featuring mudras, mantras, and mandalas.
In Japan, Kobo (774-835; also known as Kukai) formulated his own systematization of these teachings, founding the True Word (Shingon) school based upon them. Esoteric Buddhism was also accepted and developed by the Tendai school in Japan.
Esoteric Buddhism
[密教] (Jpn.: mikkyo)
1. Also, esoteric teachings. Those Buddhist teachings that are conveyed secretly or implicitly and are held to be beyond the understanding of ordinary persons. They are defined in contrast to the exoteric teachings, or those teachings that are explicitly revealed and accessible to all. According to the True Word (Jpn Shingon) school, the esoteric teachings are those teachings that Mahavairochana Buddha preached secretly to Vajrasattva, who compiled them and sealed them in an iron tower in southern India. The school holds that they contain the enlightenment of Mahavairochana Buddha, which is said to be beyond ordinary understanding.
The line of transmission of Esoteric Buddhism is held to be from Vajrasattva to Nagarjuna, and then down through Nagabodhi, Chin-kang-chih (Skt Vajrabodhi), Pu-k'ung (Amoghavajra), Hui-kuo, and finally to Kobo, the founder of the True Word school in Japan. The school also lists eight patriarchs who upheld Esoteric Buddhism: Nagarjuna and Nagabodhi who spread it in India; Chin-kang-chih, Pu-k'ung, and Shan-wu-wei (Shubhakarasimha) who introduced and established it in China; I-hsing and Hui-kuo who propagated it in China; and Kobo who brought it to Japan. Esoteric Buddhism in India was a form of Tantrism that incorporates indigenous magical and ritualistic elements such as symbolic gestures (mudras) and spells (mantras), as well as diagrams (mandalas) and the worship of numerous deities.
Shan-wu-wei, Chin-kang-chih, and Pu-k'ung introduced Esoteric Buddhism to China. Kobo (774-835), who went to China and studied under Hui-kuo, a disciple of Pu-k'ung, brought these teachings to Japan. He systematized them as the Japanese True Word school. According to this school, the esoteric teachings are the three mysteries-the mind, mouth, and body-of Mahavairochana Buddha. Mahavairochana is believed to be omnipresent, constantly expounding the Law for his own enjoyment. Through the fusion of the common mortal's three categories of action-mind, mouth, and body-with Mahavairochana's three mysteries, people can understand the Buddha's teachings. Kobo taught that, by forming mudras with one's hands, chanting mantras with one's mouth, and concentrating one's mind on mandalas as objects of devotion, one could become identical with Mahavairochana Buddha. That is, Kobo said that the practice of the three mysteries enabled one to attain Buddhahood in one's present form. Thus his teachings are referred to as esoteric.
Shakyamuni Buddha, on the other hand, who appeared in this world as a human being, expounded his teachings in accordance with the people's capacity. The True Word school claims that, because these teachings were expounded explicitly within the reach of the people's understanding, they are to be called exoteric and are inferior to the teachings of the transcendent Mahavairochana Buddha. Esoteric teachings were also endorsed by the Tendai school. Tendai Esotericism was developed by Jikaku, the third chief priest of the Tendai school, Chisho, the fifth chief priest, and others. Unlike Kobo's True Word school, Tendai Esotericism holds that Shakyamuni and Mahavairochana are two aspects of the same Buddha. Tendai Esotericism views the three vehicles as exoteric teachings, and the one vehicle as the esoteric teaching. It classifies such sutras as the Lotus and the Flower Garland as one-vehicle, and therefore esoteric, sutras. Because they do not mention mudras and mantras, which constitute esoteric practice, however, those sutras are called esoteric teachings in theory, while the Mahavairochana and Diamond Crown sutras are called esoteric teachings in both theory and practice. Tendai Esotericism claims that, while the Lotus and Mahavairochana sutras are equal in terms of principle, the Mahavairochana Sutra is superior in terms of practice.
Six non-Buddhist teachers
[六師外道] (Jpn.: rokushi-gedo)
1. Also, six teachers of the non-Buddhist doctrines. Influential thinkers in India during Shakyamuni's time who openly broke with old Vedic tradition and challenged Brahman authority in the Indian social order. Their names are usually listed in Pali, rather than Sanskrit. They are as follows: (1)Purana Kassapa (Skt Purana Kashyapa), who denied the existence of causality, rejecting the idea that one's good or bad deeds yield corresponding gain or loss. Therefore he rejected all concepts of morality. (2) Makkhali Gosala (Maskarin Goshalin or Maskarin Goshaliputra), who asserted that all events are predetermined by fate, and that no amount of devotional effort or religious practice can alter them. He therefore advised people to resign themselves to the process of samsara, or transmigration. (3) Sanjaya Belatthiputta (Samjayin Vairatiputra), a skeptic who gave no definite answers to metaphysical questions. For example, when asked whether life continues after death, he is said to have replied that it might and yet again it might not, denying the possibility of certain knowledge in such areas. (4) Ajita Kesakambala (Ajita Keshakambala or Ajita Keshakambalin), who maintained a simple materialism according to which all things in the universe are formed of earth, water, fire, and wind. Since the world is composed of these elements alone, he said, life ends when the body dies, and it is therefore of no consequence whether one does evil or good in this life. For this reason, Ajita encouraged hedonism. He is regarded as the forerunner of the Lokayata school. (5) Pakudha Kacchayana (Kakuda Katyayana), who asserted that human beings are composed of seven unchangeable elements: earth, water, fire, wind, suffering, pleasure, and soul. He argued that one could not really kill another with a sword, since it would simply cut through the space between those elements composing the person. (6) Nigantha Nataputta (Nirgrantha Jnatiputra), founder of Jainism, who sought liberation through rigorous asceticism and absolutely forbade the killing of any living being.
and...
Tantric Buddhism
[タントラ仏教] (Jpn.: Tantora-bukkyo)
1. Also, Vajrayana, Mantrayana, or Esoteric Buddhism. A stream of Buddhist thought and practice that became formalized in India and flourished from the seventh to the eleventh century. Tantric Esotericism became a part of the broader Mahayana movement and represents an infusion of popular magic, mysticism, and ritual into the Indian schools of Buddhism. The Sanskrit word tantra means loom or warp of cloth, essential part, or doctrine. Tantra also refers to a class of Hindu or Buddhist scriptures on esoteric practices that developed rather late in the history of the literatures of those religions. They emphasize benefits that accrue from the recitation of mantras (magical formulas), the formation of mudras (hand gestures), the performance of rituals, the use of mandalas (ritual diagrams), and other practices. Tantric thought became a formalized stream within Mahayana Buddhism around the seventh century and spread to Central Asia, China, and Tibet. Tantric tradition is an important element of Tibetan Buddhism.
Bu-ston, a Tibetan scholar of the fourteenth century, classified Indian Buddhist tantras into four general categories: Kriya-tantra, dealing with ritual acts; Charya-tantra, which combines ritual acts with meditation; Yoga-tantra, dealing chiefly with meditation; and Anuttarayoga-tantra, or supreme yoga tantras. The fourth form, Anuttarayoga-tantra, which was not introduced to China and Japan, is the strongest in sexual symbolism, identifying prajna, or wisdom, as a female principle; upaya, or expedient means, as a male principle; and enlightenment as a union of these two. Some of its practitioners interpreted this symbolism literally and sought enlightenment in the sexual union of man and woman.
The earliest esoteric Buddhist tantras, such as the Sanskrit texts of the Mahavairochana Sutra and the Diamond Crown Sutra, were produced in India in the seventh century. In China, Esoteric Buddhism was introduced and established by the Indian monks Shan-wu-wei (Skt Shubhakarasimha, 637-735), Chin-kang-chih (Vajrabodhi, 671-741), Pu-k'ung (Amoghavajra, 705-774), and others. Its teachings were systematized to enable the attainment of Buddhahood in one's present body.
The Sanskrit Buddhist tantras were translated into Chinese and spread as esoteric sutras and teachings featuring mudras, mantras, and mandalas.
In Japan, Kobo (774-835; also known as Kukai) formulated his own systematization of these teachings, founding the True Word (Shingon) school based upon them. Esoteric Buddhism was also accepted and developed by the Tendai school in Japan.
Esoteric Buddhism
[密教] (Jpn.: mikkyo)
1. Also, esoteric teachings. Those Buddhist teachings that are conveyed secretly or implicitly and are held to be beyond the understanding of ordinary persons. They are defined in contrast to the exoteric teachings, or those teachings that are explicitly revealed and accessible to all. According to the True Word (Jpn Shingon) school, the esoteric teachings are those teachings that Mahavairochana Buddha preached secretly to Vajrasattva, who compiled them and sealed them in an iron tower in southern India. The school holds that they contain the enlightenment of Mahavairochana Buddha, which is said to be beyond ordinary understanding.
The line of transmission of Esoteric Buddhism is held to be from Vajrasattva to Nagarjuna, and then down through Nagabodhi, Chin-kang-chih (Skt Vajrabodhi), Pu-k'ung (Amoghavajra), Hui-kuo, and finally to Kobo, the founder of the True Word school in Japan. The school also lists eight patriarchs who upheld Esoteric Buddhism: Nagarjuna and Nagabodhi who spread it in India; Chin-kang-chih, Pu-k'ung, and Shan-wu-wei (Shubhakarasimha) who introduced and established it in China; I-hsing and Hui-kuo who propagated it in China; and Kobo who brought it to Japan. Esoteric Buddhism in India was a form of Tantrism that incorporates indigenous magical and ritualistic elements such as symbolic gestures (mudras) and spells (mantras), as well as diagrams (mandalas) and the worship of numerous deities.
Shan-wu-wei, Chin-kang-chih, and Pu-k'ung introduced Esoteric Buddhism to China. Kobo (774-835), who went to China and studied under Hui-kuo, a disciple of Pu-k'ung, brought these teachings to Japan. He systematized them as the Japanese True Word school. According to this school, the esoteric teachings are the three mysteries-the mind, mouth, and body-of Mahavairochana Buddha. Mahavairochana is believed to be omnipresent, constantly expounding the Law for his own enjoyment. Through the fusion of the common mortal's three categories of action-mind, mouth, and body-with Mahavairochana's three mysteries, people can understand the Buddha's teachings. Kobo taught that, by forming mudras with one's hands, chanting mantras with one's mouth, and concentrating one's mind on mandalas as objects of devotion, one could become identical with Mahavairochana Buddha. That is, Kobo said that the practice of the three mysteries enabled one to attain Buddhahood in one's present form. Thus his teachings are referred to as esoteric.
Shakyamuni Buddha, on the other hand, who appeared in this world as a human being, expounded his teachings in accordance with the people's capacity. The True Word school claims that, because these teachings were expounded explicitly within the reach of the people's understanding, they are to be called exoteric and are inferior to the teachings of the transcendent Mahavairochana Buddha. Esoteric teachings were also endorsed by the Tendai school. Tendai Esotericism was developed by Jikaku, the third chief priest of the Tendai school, Chisho, the fifth chief priest, and others. Unlike Kobo's True Word school, Tendai Esotericism holds that Shakyamuni and Mahavairochana are two aspects of the same Buddha. Tendai Esotericism views the three vehicles as exoteric teachings, and the one vehicle as the esoteric teaching. It classifies such sutras as the Lotus and the Flower Garland as one-vehicle, and therefore esoteric, sutras. Because they do not mention mudras and mantras, which constitute esoteric practice, however, those sutras are called esoteric teachings in theory, while the Mahavairochana and Diamond Crown sutras are called esoteric teachings in both theory and practice. Tendai Esotericism claims that, while the Lotus and Mahavairochana sutras are equal in terms of principle, the Mahavairochana Sutra is superior in terms of practice.
Six non-Buddhist teachers
[六師外道] (Jpn.: rokushi-gedo)
1. Also, six teachers of the non-Buddhist doctrines. Influential thinkers in India during Shakyamuni's time who openly broke with old Vedic tradition and challenged Brahman authority in the Indian social order. Their names are usually listed in Pali, rather than Sanskrit. They are as follows: (1)Purana Kassapa (Skt Purana Kashyapa), who denied the existence of causality, rejecting the idea that one's good or bad deeds yield corresponding gain or loss. Therefore he rejected all concepts of morality. (2) Makkhali Gosala (Maskarin Goshalin or Maskarin Goshaliputra), who asserted that all events are predetermined by fate, and that no amount of devotional effort or religious practice can alter them. He therefore advised people to resign themselves to the process of samsara, or transmigration. (3) Sanjaya Belatthiputta (Samjayin Vairatiputra), a skeptic who gave no definite answers to metaphysical questions. For example, when asked whether life continues after death, he is said to have replied that it might and yet again it might not, denying the possibility of certain knowledge in such areas. (4) Ajita Kesakambala (Ajita Keshakambala or Ajita Keshakambalin), who maintained a simple materialism according to which all things in the universe are formed of earth, water, fire, and wind. Since the world is composed of these elements alone, he said, life ends when the body dies, and it is therefore of no consequence whether one does evil or good in this life. For this reason, Ajita encouraged hedonism. He is regarded as the forerunner of the Lokayata school. (5) Pakudha Kacchayana (Kakuda Katyayana), who asserted that human beings are composed of seven unchangeable elements: earth, water, fire, wind, suffering, pleasure, and soul. He argued that one could not really kill another with a sword, since it would simply cut through the space between those elements composing the person. (6) Nigantha Nataputta (Nirgrantha Jnatiputra), founder of Jainism, who sought liberation through rigorous asceticism and absolutely forbade the killing of any living being.
last but not least...
last but not least...
True Word school
[真言宗] (Jpn.: Shingon-shu)
1. A Buddhist school in Japan established by Kobo (774-835), also known as Kukai, that follows the esoteric doctrines and practices found in the Mahavairochana and Diamond Crown sutras. The name true word is the rendering in Chinese of the Sanskrit mantra (meaning secret word or mystic formula). In the True Word school, this indicates the words that Mahavairochana Buddha is said to have uttered. The chanting of these secret words is one of the school's basic esoteric rituals for the attainment of enlightenment. The True Word school maintains that Esoteric Buddhism was transmitted from Mahavairochana Buddha to Vajrasattva, and then down through Nagarjuna, Nagabodhi, Chin-kang-chih (Skt Vajrabodhi), Pu-k'ung (Amoghavajra), Hui-kuo, and finally to Kobo. The school also lists eight patriarchs who upheld Esoteric Buddhism: Nagarjuna and Nagabodhi who spread it in India; Chin-kang-chih, Pu-k'ung, and Shan-wu-wei (Shubhakarasimha) who introduced and established it in China; I-hsing and Hui-kuo who propagated it in China; and Kobo who brought it to Japan and founded the True Word school there. In 716 the monk Shubhakarasimha brought Esoteric Buddhism from India to Ch'ang-an in China, where he became known as Shan-wu-wei. Hsüan-tsung, the sixth emperor of the T'ang dynasty, honored and supported Shan-wu-wei, and his teachings spread widely in China. In 720 Vajrabodhi (Chin-kang-chih) and Amoghavajra (Pu-k'ung) also came from India to Lo-yang in China and introduced more of Esoteric Buddhism.
In 804 Kobo traveled from Japan to Ch'ang-an, where he studied Esoteric Buddhism under Hui-kuo. During his stay there he received the teachings of the Diamond Realm and Womb Realm mandalas. In 806 he returned to Japan with numerous Buddhist scriptures, esoteric mandalas, and ritual implements, and in 809 entered the capital, Kyoto, where he advocated the supremacy of Esoteric Buddhism. In 816 he was granted a tract of land on Mount Koya on which to found a monastery. In 823 Kobo was also given another temple, To-ji, in Kyoto, which became the center of esoteric practice in Japan. In the late thirteenth century, differences in doctrinal interpretation resulted in the formation of the New Doctrine (Shingi) school, a branch of the True Word school based at Mount Negoro, and the teachings and traditions of Mount Koya and To-ji came to be called the Old Doctrine (Kogi) school.
Zen school
[禅宗] (Jpn.: Zen-shu)
1. A Buddhist school that teaches that enlightenment is to be gained not through doctrinal studies, but rather through direct perception of one's mind through the practice of meditation. Known in China as the Ch'an school, its founder is regarded as Bodhidharma (sixth century). The Zen teaching was summarized in these phrases attributed to Bodhidharma: "A separate transmission outside the sutras," "independent of words or writing," "directly pointing to the human mind," and "perceiving one's true nature and attaining Buddha-hood." According to this school, the Buddha's supreme enlightenment has been transmitted wordlessly through the ages from mind to mind through the lineage of its patriarchs. This process began when Shakyamuni Buddha transferred his enlightenment to his disciple Mahakashyapa, who is regarded as the first patriarch of Zen. According to Zen tradition, one day when Shakyamuni was with his disciples on Eagle Peak, he silently picked a flower and held it up in his hand. At that time only Mahakashyapa grasped the Buddha's meaning, and smiled. Thus, it is said, the Zen teaching was transferred to Mahakashyapa with a smile. The lineage is said to have passed to the second patriarch, Ananda, the third, Shanavasa, and finally to the twenty-eighth patriarch, Bodhidharma, who brought the "wordless tradition" to China. Thereafter the teaching of Zen was transmitted to the second Chinese patriarch, Hui-k'o, the third, Seng-ts'an, the fourth, Tao-hsin, the fifth, Hung-jen, and the sixth, Hui-neng.
In the time of Hui-neng (638-713), the school split into the Southern school of Zen, which Hui-neng led, and the Northern school, led by Shen-hsiu. The Northern school rapidly declined, and the Southern school became the mainstream of Chinese Zen. Hui-neng's major disciples were Hsing-ssu, Huai-jang, and Shen-hui. Liang-chieh, in the lineage of Hsing-ssu, founded the Ts'ao-tung (Jpn Soto) school, and Pen-chi became its second patriarch. Two other schools, the Yün-men (Ummon) and Fa-yen (Hogen), were founded in the same lineage by Wen-yen and Wen-i, respectively. In the lineage of Huai-jang, Ling-yu founded the Kuei-yang (Igyo) school and his disciple Hui-chi further solidified it, while Lin-chi I-hsüan founded the Lin-chi (Rinzai) school. Among these five schools, the Lin-chi school enjoyed the greatest prosperity, and two branches emerged from it-the Yang-ch'i (Yogi) school, established by Fang-hui, and the Huang-lung (Oryu) school, founded by Hui-nan. Together, these schools constitute the so-called "five schools and seven schools" of Southern Zen.
Noted among the first Zen masters in Japan is Dainichi Nonin, who introduced the Zen teaching to that country in the twelfth century; he called his school the Nihon Daruma, or the Japanese Bodhidharma, school. After his death, his disciples became followers of Dogen (1200-1253), the founder of the Soto school of Japanese Zen, and Nonin's school perished. In 1187 Eisai brought the teachings of the Lin-chi school of Zen from China after his second visit there, and founded the Japanese Rinzai school. In 1223 Dogen also went to China and brought back the teachings of the Ts'ao-tung school, based upon which he established the Soto school. During the Kamakura (1185-1333) and Muromachi (1336-1573) periods, the Zen teachings became popular among the samurai class and prospered greatly. In 1654 the Chinese priest Yin-yüan, known in Japan as Ingen, came to Japan and later founded the Obaku school of Zen.
yoga (Skt, Pali)
[瑜伽] (Jpn.: yuga)
1. A system of meditation with roots in Hindu and Vedic tradition that developed in ancient India. It is aimed at stilling the body and mind, and thus liberating one from their limitations. In this way, the yoga practitioner aims to transcend desire and suffering, achieve concentration, and attain unity with the supreme spirit or truth. Meditation, an essential aspect of yoga, also became a core practice in Buddhism. While forms of yoga have been introduced in the West primarily as a system of physical exercise, the main focus of yoga is meditation, which can include contemplation on Hindu deities and principles. Asana, or physical postures, are intended to support the primary meditative and religious practices of yoga. There are a number of schools of yoga, which employ a variety of disciplines, including breath control, asana, and meditation. Today some of the physical yogic disciplines are practiced widely for health and stress relief without any particular religious motivation.
From source: The Soka Gakkai Dictionary of Buddhism
last but not least...
True Word school
[真言宗] (Jpn.: Shingon-shu)
1. A Buddhist school in Japan established by Kobo (774-835), also known as Kukai, that follows the esoteric doctrines and practices found in the Mahavairochana and Diamond Crown sutras. The name true word is the rendering in Chinese of the Sanskrit mantra (meaning secret word or mystic formula). In the True Word school, this indicates the words that Mahavairochana Buddha is said to have uttered. The chanting of these secret words is one of the school's basic esoteric rituals for the attainment of enlightenment. The True Word school maintains that Esoteric Buddhism was transmitted from Mahavairochana Buddha to Vajrasattva, and then down through Nagarjuna, Nagabodhi, Chin-kang-chih (Skt Vajrabodhi), Pu-k'ung (Amoghavajra), Hui-kuo, and finally to Kobo. The school also lists eight patriarchs who upheld Esoteric Buddhism: Nagarjuna and Nagabodhi who spread it in India; Chin-kang-chih, Pu-k'ung, and Shan-wu-wei (Shubhakarasimha) who introduced and established it in China; I-hsing and Hui-kuo who propagated it in China; and Kobo who brought it to Japan and founded the True Word school there. In 716 the monk Shubhakarasimha brought Esoteric Buddhism from India to Ch'ang-an in China, where he became known as Shan-wu-wei. Hsüan-tsung, the sixth emperor of the T'ang dynasty, honored and supported Shan-wu-wei, and his teachings spread widely in China. In 720 Vajrabodhi (Chin-kang-chih) and Amoghavajra (Pu-k'ung) also came from India to Lo-yang in China and introduced more of Esoteric Buddhism.
In 804 Kobo traveled from Japan to Ch'ang-an, where he studied Esoteric Buddhism under Hui-kuo. During his stay there he received the teachings of the Diamond Realm and Womb Realm mandalas. In 806 he returned to Japan with numerous Buddhist scriptures, esoteric mandalas, and ritual implements, and in 809 entered the capital, Kyoto, where he advocated the supremacy of Esoteric Buddhism. In 816 he was granted a tract of land on Mount Koya on which to found a monastery. In 823 Kobo was also given another temple, To-ji, in Kyoto, which became the center of esoteric practice in Japan. In the late thirteenth century, differences in doctrinal interpretation resulted in the formation of the New Doctrine (Shingi) school, a branch of the True Word school based at Mount Negoro, and the teachings and traditions of Mount Koya and To-ji came to be called the Old Doctrine (Kogi) school.
Zen school
[禅宗] (Jpn.: Zen-shu)
1. A Buddhist school that teaches that enlightenment is to be gained not through doctrinal studies, but rather through direct perception of one's mind through the practice of meditation. Known in China as the Ch'an school, its founder is regarded as Bodhidharma (sixth century). The Zen teaching was summarized in these phrases attributed to Bodhidharma: "A separate transmission outside the sutras," "independent of words or writing," "directly pointing to the human mind," and "perceiving one's true nature and attaining Buddha-hood." According to this school, the Buddha's supreme enlightenment has been transmitted wordlessly through the ages from mind to mind through the lineage of its patriarchs. This process began when Shakyamuni Buddha transferred his enlightenment to his disciple Mahakashyapa, who is regarded as the first patriarch of Zen. According to Zen tradition, one day when Shakyamuni was with his disciples on Eagle Peak, he silently picked a flower and held it up in his hand. At that time only Mahakashyapa grasped the Buddha's meaning, and smiled. Thus, it is said, the Zen teaching was transferred to Mahakashyapa with a smile. The lineage is said to have passed to the second patriarch, Ananda, the third, Shanavasa, and finally to the twenty-eighth patriarch, Bodhidharma, who brought the "wordless tradition" to China. Thereafter the teaching of Zen was transmitted to the second Chinese patriarch, Hui-k'o, the third, Seng-ts'an, the fourth, Tao-hsin, the fifth, Hung-jen, and the sixth, Hui-neng.
In the time of Hui-neng (638-713), the school split into the Southern school of Zen, which Hui-neng led, and the Northern school, led by Shen-hsiu. The Northern school rapidly declined, and the Southern school became the mainstream of Chinese Zen. Hui-neng's major disciples were Hsing-ssu, Huai-jang, and Shen-hui. Liang-chieh, in the lineage of Hsing-ssu, founded the Ts'ao-tung (Jpn Soto) school, and Pen-chi became its second patriarch. Two other schools, the Yün-men (Ummon) and Fa-yen (Hogen), were founded in the same lineage by Wen-yen and Wen-i, respectively. In the lineage of Huai-jang, Ling-yu founded the Kuei-yang (Igyo) school and his disciple Hui-chi further solidified it, while Lin-chi I-hsüan founded the Lin-chi (Rinzai) school. Among these five schools, the Lin-chi school enjoyed the greatest prosperity, and two branches emerged from it-the Yang-ch'i (Yogi) school, established by Fang-hui, and the Huang-lung (Oryu) school, founded by Hui-nan. Together, these schools constitute the so-called "five schools and seven schools" of Southern Zen.
Noted among the first Zen masters in Japan is Dainichi Nonin, who introduced the Zen teaching to that country in the twelfth century; he called his school the Nihon Daruma, or the Japanese Bodhidharma, school. After his death, his disciples became followers of Dogen (1200-1253), the founder of the Soto school of Japanese Zen, and Nonin's school perished. In 1187 Eisai brought the teachings of the Lin-chi school of Zen from China after his second visit there, and founded the Japanese Rinzai school. In 1223 Dogen also went to China and brought back the teachings of the Ts'ao-tung school, based upon which he established the Soto school. During the Kamakura (1185-1333) and Muromachi (1336-1573) periods, the Zen teachings became popular among the samurai class and prospered greatly. In 1654 the Chinese priest Yin-yüan, known in Japan as Ingen, came to Japan and later founded the Obaku school of Zen.
yoga (Skt, Pali)
[瑜伽] (Jpn.: yuga)
1. A system of meditation with roots in Hindu and Vedic tradition that developed in ancient India. It is aimed at stilling the body and mind, and thus liberating one from their limitations. In this way, the yoga practitioner aims to transcend desire and suffering, achieve concentration, and attain unity with the supreme spirit or truth. Meditation, an essential aspect of yoga, also became a core practice in Buddhism. While forms of yoga have been introduced in the West primarily as a system of physical exercise, the main focus of yoga is meditation, which can include contemplation on Hindu deities and principles. Asana, or physical postures, are intended to support the primary meditative and religious practices of yoga. There are a number of schools of yoga, which employ a variety of disciplines, including breath control, asana, and meditation. Today some of the physical yogic disciplines are practiced widely for health and stress relief without any particular religious motivation.
From source: The Soka Gakkai Dictionary of Buddhism
Don't worry if you didn't follow all of that. The reason I posted it is that none of the above has a snow-balls chance in hell of allowing you to achieve anuttara-samyak-sambodai (supreme perfect enlightenment) now that we are in Mappo, the Latter Day of the Law. That's what the Daishonin says. That's what I believe to be true.
Nam-myoho-renge-kyo eliminates all of that confusion. All of the above are teachings of the harvest. Nam-myoho-renge-kyo is the teaching of the sowing. Teachings of the harvest have no power in the Latter Day of the Law. Discard them as expedient means.
Nam-myoho-renge-kyo eliminates all of that confusion. All of the above are teachings of the harvest. Nam-myoho-renge-kyo is the teaching of the sowing. Teachings of the harvest have no power in the Latter Day of the Law. Discard them as expedient means.
WARNING!
SOLAR SHUTTERS OPENING
LETHAL LOVE RADIATION BEWARE
FATAL UNITY BLISS FUSION
Alright whos next ? !
------------------------------------------------------
With love and respect for all who read this thread Thankyou all so much for being here
----------------------------------------------------
with all our faith
Nam-myoho-renge-kyo!
SOLAR SHUTTERS OPENING
LETHAL LOVE RADIATION BEWARE
FATAL UNITY BLISS FUSION
Alright whos next ? !
------------------------------------------------------
With love and respect for all who read this thread
Thankyou all so much for being here----------------------------------------------------
with all our faith
Nam-myoho-renge-kyo!
GordyP
Member
To All
To All
Hey Ya'll, I'm still around
Please devote a thought or two to Southern Girl in your daimoku practice, as she will be at the hospital Monday for a routine procedure. Don't worry; nothing gloomy, nasty, or terminal. But it will be a procedure, in a hospital, with anesthesia given throughout. A little combined daimoku from all of us during this time I'm sure would be appreciated by her, as she adds it all to her own prayers for good fortune, especially for Monday.
Nam-myoho-renge-kyo
GordyP
To All
Hey Ya'll, I'm still around
Please devote a thought or two to Southern Girl in your daimoku practice, as she will be at the hospital Monday for a routine procedure. Don't worry; nothing gloomy, nasty, or terminal. But it will be a procedure, in a hospital, with anesthesia given throughout. A little combined daimoku from all of us during this time I'm sure would be appreciated by her, as she adds it all to her own prayers for good fortune, especially for Monday.
Nam-myoho-renge-kyo
GordyP
- Status
