Loading ...
Sorry, an error occurred while loading the content.

the lotus sutra

Expand Messages
  • seb_hiroshimakoto
    Dear friends at the Group: good information about the lotus sutra. any one can give input/???thanks. in gassho with respect and makoto. seb. 1.1 NAME OF THE
    Message 1 of 8 , Feb 23, 2006
    • 0 Attachment
      Dear friends at the Group:
      good information about the lotus sutra.
      any one can give input/???thanks.
      in gassho with respect and makoto.
      seb.



      1.1 NAME OF THE SUTRA

      The Sutra in Sanskrit word is called Saddharmapundarika Sutra.

      Sad means wonderful, fine, proper.
      Dharma means teaching, generally used to described the Buddhist
      teaching.
      Pundarika means white lotus flower.

      It can be translated in several ways, such as:

      1. The Wonderful Dharma Lotus Flower Sutra
      2. The Sutra of the Lotus of the Wonderful Law
      3. The Dharma Flower Sutra
      4. The Lotus Sutra etc.

      The simplest name is, of course, the Lotus Sutra.
      1.2 THE ORIGINAL TEXT & ITS PROPAGATION & TRANSLATION

      The Lotus Sutras is one of the few whose original text is written in
      Sanskrit nowadays. Probably, it was once written in dialect in east
      India, and was transmitted to NW India around the second century
      A.D., and then written in Sanskrit for further propagation. The
      Sutra was widely spread to Central Asia and Nepal. Since then, it
      has been translated in many different languages.

      The Sutra was certain in its composition when the first Chinese
      translation was made by Dharmaraksa in A.D. 286. There were at least
      six Chinese versions, but only three are still in circulation.
      Amongst the three, the version translated by Kumarajiva in A.D. 406
      is widely known and accepted. It is the most authoritative version
      on which the present English translation is based. The standard in
      rendering his oral languages is extremely high. It was a work of
      great literacy merit. The form of construction is strict, but it is
      easy to read.

      Another Chinese version translated by Jnanagupta and Dharmagupta in
      A.D. 601 is the third one still in existence.



      1.3 VENERATION FOR THE SUTRA



      The Lotus Sutra was spoken by Shakyamuni Buddha before he entered
      Nirvana. It is the Buddha's ultimate teaching i.e. the most final
      Dharma, containing his final revelation on the universality of
      salvation, the true nature of Buddhahood, and the best and
      universally applicable means of attaining Buddhahood.

      The Sutra is regarded as the pure, complete, unique and solitarily
      wonderful teaching in Buddhism. It is also said that all other
      Sutras were spoken for the sake of the Lotus Sutra, and so it
      is "the King of the Sutras".

      In the first few centuries, Nagarjina and Vasubandhu manifested and
      promoted the Mahayana Buddhism. The Lotus Sutra was certainly one of
      the important Sutras venerated by the two great Dharma masters.
      Vasubandhu wrote a commentary on the Lotus Sutra, which is still one
      of the oldest and most authoritative Shastra nowadays in India.

      It is particularly revered by all schools/sects in Mahayana Buddhism
      in China, so the study on the Lotus Sutra is most intensive. After
      the Lotus Sutra was translated in Chinese by Kumarajiva, many great
      Dharma masters of different schools wrote on the Sutra probably over
      60 in number, such as:


      School/Sect. Dharma Master
      Satyasiddhi Fa Yun (467-529 A.D.)
      Tien Tai Chih Che (538-597 A.D.)
      Madhyamika Ji Zang (549-623 A.D.)
      Dharmalaksana Gui Ji (632-682 A.D.)
      Chan Jie Huan in Sung Dynasty

      Other schools, such as Hua Yen , Esoteric, and Pure Land also uphold
      the Sutra in their practice in cultivation. Amongst all, Tien Tai
      school establishes the Lotus Sutra as the fundamental Sutra, by
      which the features of Tien Tai School are characterized.

      Apart from China, the Sutra has been particularly influential to the
      Buddhists in Korea, Japan and other regions of eastern Asia over
      many years. It has been held in high regard, and generally well
      known in the West too.

      If Buddhist disciples do not understand the Lotus Sutra, they don't
      understand Buddhism, because the speaking of the Lotus Sutra is the
      final goal of the Buddha's life. The Lotus Sutra vigorously advances
      the position that the superior person only knows the way to ultimate
      bliss and wisdom, but also helps others to find the Way.

      1.4 MEANING OF THE TITLE

      According to the Seven Title Classifications, the Wonderful Dharma
      Flower Sutra is established by reference to a Dharma and an analogy.
      The Wonderful Dharma is a Dharma, and the Lotus Flower is an
      analogy. Because the Wonderful Dharma is difficult to understand,
      the Lotus Sutra is used as an analogy.

      1.4.1 Wonderful

      The Dharma is spoken only occasionally by the Buddha, just as the
      Udumbara flower appears but once in a great while. Therefore, it is
      wonderful to hear the Dharma. (Chapter 2 - Expedient Devices)

      The Dharma is extremely profound that have ever attained. All the
      Buddhas speak the Dharma in accord with what is appropriate, but its
      purport is difficult to understand. What is the reason? The Buddha
      extensively speak all Dharmas by means of countless expedient
      devices, various causes and conditions, analogies and expression.
      (Chapter 2 - Expedient Devices).

      The Dharma cannot be understood through deliberation and
      discrimination. Only the Buddhas alone can know it. As the wonderful
      Dharma cannot be thought nor expressed in words, it is inconceivable
      and wonderful. The speaking of Dharma itself is not wonderful, but
      merely describes how wonderful the Dharma is. (Chapter 2 - Expedient
      Devices).

      The Dharma is so vast, deep and far reaching that it is
      immeasurable. Its power is pervading unobstructively, so it is
      wonderful.

      The Dharma is so rare and foremost, that its Real Mark can only be
      ultimately comprehended amongst Buddhas only.

      The Dharma is difficult to think and understand. Those who are
      arrogant in studying Buddhism will not respect and believe the
      Dharma expounded by the Lotus Sutra. That is why five thousand
      Bhikshus, Bhiskshuni, Upasakas, Upasikas in the assembly rose their
      seats made obeisance to the Buddha and left, when the Buddha started
      to talk the Wonderful Dharma. (Chapter 2 - Expedient Devices)

      It is not easy to explain the word "wonderful". A great Chinese
      Dharma Master Chih Che of the Tien Tai School took 90 days to
      lecture on one word "wonderful", yet he had not finished. Everything
      is the wonderful Dharma, because it is our heart that everything is
      to be known. Isn't it wonderful?

      1.4.2 Dharma

      What is the Dharma expounded in the Lotus Sutra? It is the Dharma of
      the Buddha Vehicle. When Shakyamuni Buddha attained the perfect and
      complete enlightenment under the Bodhi tree, he made every endeavour
      to open and reveal the profound doctrine of Buddhahood to the living
      beings, so that they could understand and enter the realm of
      Buddhahood. However, the levels and "roots" of the living beings
      were so different that the Buddha had no alternative but spoke of
      the doctrine of the Three Vehicles, for the sake of Sravaka (the
      Sound Hearer), Pratyeka Buddha (Condition-enlightened One) and
      Bodhisattva.

      The doctrine of the Three Vehicles is an expedient device, which
      facilitates the Buddha in leading living beings to understand the
      Wonderful Dharma of One Buddha Vehicle. The Sutra says in the verse,

      "In the Buddhalands of the ten directions,
      There is only the Dharma of One Vehicle,
      There are not two or three,
      Except those spoken by the Buddhas as expedients,
      And those are but false appellations
      Used to induce living beings,
      So that he may teach them the Buddha's wisdom"

      (Chapter 2 - Expedient Devices)

      1.4.3. Lotus Flower



      Lotus Flower is used to represent the Wonderful Dharma of One Buddha
      Vehicle. It is most appropriate because lotus flower is beautiful
      and noble. Vasubandhu, indicated that there were two meanings of
      lotus flower in this respect.

      1. The meaning of the flower above water

      The lotus flower grows in the pond, which is full of impure water
      and mud. However, the flower is not contaminated, the flowers
      blossom above the surface of water, but their stems and roots are
      still in water and mud. The flower, stem and root of lotus are just
      like the pure and wonderful doctrine One Buddha Vehicle spoken with
      the expedient and coarse doctrines of the Two Vehicles and the Three
      Vehicles in the hierarchy of the Buddha's teachings. Actually, the
      Two and Three Vehicles finally reveal and converge to One Buddha
      Vehicle.

      2. The meaning of the blossoming of flower

      The lotus flower is beautiful in appearance, fragrant in smell, pure
      and bright, so that everybody loves it. In the Dharma assembly, many
      people received the predictions to become Buddhas. They were so
      happy that they had strong faith and determination to cultivate and
      practice the Buddhist Way. In this respect, the blossoming of lotus
      flower is analogous to the attainment of Buddhahood.

      That is why lotus flower is one of the important symbols in Buddhism.

      Alternatively, the lotus flower can be interpreted as the Absolute
      Principle of the Middle Way. The root in the mud represents common
      people. The stem in the water represents those of the Two Vehicles.
      Common people are attached to existence; the mud is an analogy for
      existence. Those of the Two Vehicles are attached to emptiness; the
      stem in the water represents emptiness. The lotus flower, which
      blossoms above the water, represents the transcendence of emptiness
      and existence, and represents the Absolute Principle of the Middle
      Way. Middle Way means neither falling into emptiness nor going to
      the extreme of existence. Emptiness and existence are the two
      extremes;. To be unattached to either of the two extremes is the
      Absolute Principle of the Middle Way.

      Moreover, as the lotus flower blooms and bears fruit/seeds at the
      same time, they can represent the non-duality of cause and effect.
      As the cause is thus, thus is the effect. If the cause planted is
      one of Buddhahood, the effect will be one of Buddhahood.

      The lotus blooming and bearing fruit simultaneously also represents
      the opening the provisional to manifest the real --- one of the most
      important principle in Lotus Sutra. The blooming of the lotus
      represents the opening of the provisional Dharma (i.e. the Two
      Vehicles and the Three Vehicles). The lotus seeds which are revealed
      when the lotus blooms represent the real Dharma (i.e. One Buddha
      Vehicle). Provisional Dharma refers to expedient devices, and real
      Dharma is the genuine and proper Dharma.

      When the lotus petals fall away, the seedpod stands alone. This
      represents annulling the provisional to establish the real i.e.
      abandoning the provisional Dharma and retaining the real Dharma.

      In general, the lotus flower represents the wonderful Dharma. The
      lotus flower is just the wonderful Dharma, and vice versa. This is
      an analogy of the Sutra.

      1.4.4 Sutra

      Sutra, a Sanskrit Word, means a tallying text. Above, a sutra
      tallies with the wonderful principles of all Buddhas, and below, it
      tallies with the opportunities for the teaching living beings.

      The word sutra; can be interpreted in many ways:

      A road - one may travel from the status of a common person to the
      position of Buddhahood.

      Basic Dharma - The sutras are the roots forming the foundation of
      the Dharma.

      Manifestation - The sutras clearly instruct and reveal to us the
      principles of Buddhadharma.

      A bubbling spring - the principles flowing out from the Sutras like
      water gushing continuously from the spring.

      A guideline - to make guidelines in cultivating the way.

      A flower garland - the principles are linked together in the sutras
      like flowers woven into a garland.

      All sutras have a specific title and a common title. The Wonderful
      Dharma Lotus Flower is the specific title while the word Sutra is
      the common title.
    • Aaron (Shoren) Boone
      Seb, I appreciate this information but what does it have to do with Shin? This post was more suited to the Lotus Sutra groups on Yahoo. I am a member of an
      Message 2 of 8 , Feb 23, 2006
      • 0 Attachment
        Seb,
        I appreciate this information but what does it have to do with Shin? This post was more suited to the Lotus Sutra groups on Yahoo. I am a member of an independent Nichiren group but I found the Lotus Sutra not to my abilities nor temperament.
         
         I may sound a bit sectarian here but the Jodoshinshu Sambukkyo and the teachings of Shinran & Rennyo Shonin are what suits me best.
         
        I suppose to be truly conversant with the Dharma will take Enlightenment on my part but I'm happy with the Dharma gate provided by Amida's Vow. All this mention of the Lotus Sutra as "King of Sutras" and "The most pure and complete teaching" sounds too much like Nichirenist evangelizing for comfort.
         
        If I am mistaken I apologize, it just seems akin to me listing the praises of the Gospel according to Luke. Hardly appropriate to a list on Shin.
         
        In Gassho,
        Aaron

        seb_hiroshimakoto <seb_hiroshimakoto@...> wrote:
        Dear friends at the Group:
        good information about the lotus sutra.
        any one can give input/???thanks.
        in gassho with respect and makoto.
        seb.



        1.1 NAME OF THE SUTRA

        The Sutra in Sanskrit word is called Saddharmapundarika Sutra.
         
        Sad means wonderful, fine, proper.
        Dharma means teaching, generally used to described the Buddhist
        teaching.
        Pundarika means white lotus flower.
         
        It can be translated in several ways, such as:

        1. The Wonderful Dharma Lotus Flower Sutra
        2. The Sutra of the Lotus of the Wonderful Law
        3. The Dharma Flower Sutra
        4. The Lotus Sutra etc.
         
        The simplest name is, of course, the Lotus Sutra.
        1.2 THE ORIGINAL TEXT & ITS PROPAGATION & TRANSLATION

        The Lotus Sutras is one of the few whose original text is written in
        Sanskrit nowadays. Probably, it was once written in dialect in east
        India, and was transmitted to NW India around the second century
        A.D., and then written in Sanskrit for further propagation. The
        Sutra was widely spread to Central Asia and Nepal. Since then, it
        has been translated in many different languages.

        The Sutra was certain in its composition when the first Chinese
        translation was made by Dharmaraksa in A.D. 286. There were at least
        six Chinese versions, but only three are still in circulation.
        Amongst the three, the version translated by Kumarajiva in A.D. 406
        is widely known and accepted. It is the most authoritative version
        on which the present English translation is based. The standard in
        rendering his oral languages is extremely high. It was a work of
        great literacy merit. The form of construction is strict, but it is
        easy to read.

        Another Chinese version translated by Jnanagupta and Dharmagupta in
        A.D. 601 is the third one still in existence.



        1.3 VENERATION FOR THE SUTRA



        The Lotus Sutra was spoken by Shakyamuni Buddha before he entered
        Nirvana. It is the Buddha's ultimate teaching i.e. the most final
        Dharma, containing his final revelation on the universality of
        salvation, the true nature of Buddhahood, and the best and
        universally applicable means of attaining Buddhahood.

        The Sutra is regarded as the pure, complete, unique and solitarily
        wonderful teaching in Buddhism. It is also said that all other
        Sutras were spoken for the sake of the Lotus Sutra, and so it
        is "the King of the Sutras".

        In the first few centuries, Nagarjina and Vasubandhu manifested and
        promoted the Mahayana Buddhism. The Lotus Sutra was certainly one of
        the important Sutras venerated by the two great Dharma masters.
        Vasubandhu wrote a commentary on the Lotus Sutra, which is still one
        of the oldest and most authoritative Shastra nowadays in India.

        It is particularly revered by all schools/sects in Mahayana Buddhism
        in China, so the study on the Lotus Sutra is most intensive. After
        the Lotus Sutra was translated in Chinese by Kumarajiva, many great
        Dharma masters of different schools wrote on the Sutra probably over
        60 in number, such as:

         
        School/Sect. Dharma Master 
        Satyasiddhi Fa Yun (467-529 A.D.)
        Tien Tai Chih Che (538-597 A.D.)
        Madhyamika Ji Zang (549-623 A.D.)
        Dharmalaksana Gui Ji (632-682 A.D.)
        Chan Jie Huan in Sung Dynasty

        Other schools, such as Hua Yen , Esoteric, and Pure Land also uphold
        the Sutra in their practice in cultivation. Amongst all, Tien Tai
        school establishes the Lotus Sutra as the fundamental Sutra, by
        which the features of Tien Tai School are characterized.

        Apart from China, the Sutra has been particularly influential to the
        Buddhists in Korea, Japan and other regions of eastern Asia over
        many years. It has been held in high regard, and generally well
        known in the West too.

        If Buddhist disciples do not understand the Lotus Sutra, they don't
        understand Buddhism, because the speaking of the Lotus Sutra is the
        final goal of the Buddha's life. The Lotus Sutra vigorously advances
        the position that the superior person only knows the way to ultimate
        bliss and wisdom, but also helps others to find the Way.

        1.4 MEANING OF THE TITLE

        According to the Seven Title Classifications, the Wonderful Dharma
        Flower Sutra is established by reference to a Dharma and an analogy.
        The Wonderful Dharma is a Dharma, and the Lotus Flower is an
        analogy. Because the Wonderful Dharma is difficult to understand,
        the Lotus Sutra is used as an analogy.

        1.4.1 Wonderful

        The Dharma is spoken only occasionally by the Buddha, just as the
        Udumbara flower appears but once in a great while. Therefore, it is
        wonderful to hear the Dharma. (Chapter 2 - Expedient Devices)

        The Dharma is extremely profound that have ever attained. All the
        Buddhas speak the Dharma in accord with what is appropriate, but its
        purport is difficult to understand. What is the reason? The Buddha
        extensively speak all Dharmas by means of countless expedient
        devices, various causes and conditions, analogies and expression.
        (Chapter 2 - Expedient Devices).

        The Dharma cannot be understood through deliberation and
        discrimination. Only the Buddhas alone can know it. As the wonderful
        Dharma cannot be thought nor expressed in words, it is inconceivable
        and wonderful. The speaking of Dharma itself is not wonderful, but
        merely describes how wonderful the Dharma is. (Chapter 2 - Expedient
        Devices).

        The Dharma is so vast, deep and far reaching that it is
        immeasurable. Its power is pervading unobstructively, so it is
        wonderful.

        The Dharma is so rare and foremost, that its Real Mark can only be
        ultimately comprehended amongst Buddhas only.

        The Dharma is difficult to think and understand. Those who are
        arrogant in studying Buddhism will not respect and believe the
        Dharma expounded by the Lotus Sutra. That is why five thousand
        Bhikshus, Bhiskshuni, Upasakas, Upasikas in the assembly rose their
        seats made obeisance to the Buddha and left, when the Buddha started
        to talk the Wonderful Dharma. (Chapter 2 - Expedient Devices)

        It is not easy to explain the word "wonderful". A great Chinese
        Dharma Master Chih Che of the Tien Tai School took 90 days to
        lecture on one word "wonderful", yet he had not finished. Everything
        is the wonderful Dharma, because it is our heart that everything is
        to be known. Isn't it wonderful?

        1.4.2 Dharma

        What is the Dharma expounded in the Lotus Sutra? It is the Dharma of
        the Buddha Vehicle. When Shakyamuni Buddha attained the perfect and
        complete enlightenment under the Bodhi tree, he made every endeavour
        to open and reveal the profound doctrine of Buddhahood to the living
        beings, so that they could understand and enter the realm of
        Buddhahood. However, the levels and "roots" of the living beings
        were so different that the Buddha had no alternative but spoke of
        the doctrine of the Three Vehicles, for the sake of Sravaka (the
        Sound Hearer), Pratyeka Buddha (Condition-enlightened One) and
        Bodhisattva.

        The doctrine of the Three Vehicles is an expedient device, which
        facilitates the Buddha in leading living beings to understand the
        Wonderful Dharma of One Buddha Vehicle. The Sutra says in the verse,

        "In the Buddhalands of the ten directions,
        There is only the Dharma of One Vehicle,
        There are not two or three,
        Except those spoken by the Buddhas as expedients,
        And those are but false appellations
        Used to induce living beings,
        So that he may teach them the Buddha's wisdom"

        (Chapter 2 - Expedient Devices)

        1.4.3. Lotus Flower



        Lotus Flower is used to represent the Wonderful Dharma of One Buddha
        Vehicle. It is most appropriate because lotus flower is beautiful
        and noble. Vasubandhu, indicated that there were two meanings of
        lotus flower in this respect.

        1. The meaning of the flower above water

        The lotus flower grows in the pond, which is full of impure water
        and mud. However, the flower is not contaminated, the flowers
        blossom above the surface of water, but their stems and roots are
        still in water and mud. The flower, stem and root of lotus are just
        like the pure and wonderful doctrine One Buddha Vehicle spoken with
        the expedient and coarse doctrines of the Two Vehicles and the Three
        Vehicles in the hierarchy of the Buddha's teachings. Actually, the
        Two and Three Vehicles finally reveal and converge to One Buddha
        Vehicle.

        2. The meaning of the blossoming of flower

        The lotus flower is beautiful in appearance, fragrant in smell, pure
        and bright, so that everybody loves it. In the Dharma assembly, many
        people received the predictions to become Buddhas. They were so
        happy that they had strong faith and determination to cultivate and
        practice the Buddhist Way. In this respect, the blossoming of lotus
        flower is analogous to the attainment of Buddhahood.

        That is why lotus flower is one of the important symbols in Buddhism.

        Alternatively, the lotus flower can be interpreted as the Absolute
        Principle of the Middle Way. The root in the mud represents common
        people. The stem in the water represents those of the Two Vehicles.
        Common people are attached to existence; the mud is an analogy for
        existence. Those of the Two Vehicles are attached to emptiness; the
        stem in the water represents emptiness. The lotus flower, which
        blossoms above the water, represents the transcendence of emptiness
        and existence, and represents the Absolute Principle of the Middle
        Way. Middle Way means neither falling into emptiness nor going to
        the extreme of existence. Emptiness and existence are the two
        extremes;. To be unattached to either of the two extremes is the
        Absolute Principle of the Middle Way.

        Moreover, as the lotus flower blooms and bears fruit/seeds at the
        same time, they can represent the non-duality of cause and effect.
        As the cause is thus, thus is the effect. If the cause planted is
        one of Buddhahood, the effect will be one of Buddhahood.

        The lotus blooming and bearing fruit simultaneously also represents
        the opening the provisional to manifest the real --- one of the most
        important principle in Lotus Sutra. The blooming of the lotus
        represents the opening of the provisional Dharma (i.e. the Two
        Vehicles and the Three Vehicles). The lotus seeds which are revealed
        when the lotus blooms represent the real Dharma (i.e. One Buddha
        Vehicle). Provisional Dharma refers to expedient devices, and real
        Dharma is the genuine and proper Dharma.

        When the lotus petals fall away, the seedpod stands alone. This
        represents annulling the provisional to establish the real i.e.
        abandoning the provisional Dharma and retaining the real Dharma.

        In general, the lotus flower represents the wonderful Dharma. The
        lotus flower is just the wonderful Dharma, and vice versa. This is
        an analogy of the Sutra.

        1.4.4 Sutra

        Sutra, a Sanskrit Word, means a tallying text. Above, a sutra
        tallies with the wonderful principles of all Buddhas, and below, it
        tallies with the opportunities for the teaching living beings.

        The word sutra; can be interpreted in many ways:

        A road - one may travel from the status of a common person to the
        position of Buddhahood.

        Basic Dharma - The sutras are the roots forming the foundation of
        the Dharma.

        Manifestation - The sutras clearly instruct and reveal to us the
        principles of Buddhadharma.

        A bubbling spring - the principles flowing out from the Sutras like
        water gushing continuously from the spring.

        A guideline - to make guidelines in cultivating the way.

        A flower garland - the principles are linked together in the sutras
        like flowers woven into a garland.

        All sutras have a specific title and a common title. The Wonderful
        Dharma Lotus Flower is the specific title while the word Sutra is
        the common title.












        The Primal Vow was established out of deep compassion for us who cannot become freed from the bondage of birth-and-death through any religious practice, due to the abundance of blind passion. Since its basic intention is to effect the enlightenment of such an evil one, the evil person who is led to true entrusting by Other Power is the person who attains birth in the Pure Land. Thus, even the good person attains birth, how much more so the evil person!

        Shinran Shonin

        __________________________________________________
        Do You Yahoo!?
        Tired of spam? Yahoo! Mail has the best spam protection around
        http://mail.yahoo.com

      • Shin02143@aol.com
        ... I agree with Aaron. The Lotus Sutra, while amazing, is not the king of sutras as far as I m concerned. The sutra which I feel earns that reputation is
        Message 3 of 8 , Feb 24, 2006
        • 0 Attachment

          In a message dated 2/23/06 11:34:04 PM, shoren108@... writes:



          I suppose to be truly conversant with the Dharma will take Enlightenment on my part but I'm happy with the Dharma gate provided by Amida's Vow. All this mention of the Lotus Sutra as "King of Sutras" and "The most pure and complete teaching" sounds too much like Nichirenist evangelizing for comfort.

           

          If I am mistaken I apologize, it just seems akin to me listing the praises of the Gospel according to Luke. Hardly appropriate to a list on Shin.

           

          In Gassho,

          Aaron


          I agree with Aaron. The Lotus Sutra, while amazing, is not the "king of
          sutras" as far as I'm concerned. The sutra which I feel earns that
          reputation is the Larger Pure Land Sutra containing the 18th vow.
          I studied the Lotus Sutra intensely for a while and got a pretty good
          idea of what it is about. It really supports Tendai Buddhism with all
          its practices, but is also the mainstay of Nichiren Buddhism, a sect
          that traditionally has been hostile to all forms of Pure Land Buddhism.
          That doesn't besmirch the Lotus Sutra, of course, but I can't help
          feeling an uneasiness in the pit of my stomach when people start
          raving about the "wonderful" Lotus Sutra. By the way, the word
          "myo" doesn't just translate as "wonderful," it also translates as
          "mysterious", "hidden," and a host of other connotations.
          gassho,
          Rick
        • Stephen
          I d rather be thankful to Amida than aspire to be a bodhisattva. Namu Amida Butsu!
          Message 4 of 8 , Feb 26, 2006
          • 0 Attachment
            I'd rather be thankful to Amida than aspire to be a bodhisattva.

            Namu Amida Butsu!
          • Jim
            When I read the Lotus sutra I read it under the assumption that the Eternal Buddha is Amida. Jim Davis Ozark Bioregion, USA
            Message 5 of 8 , Feb 27, 2006
            • 0 Attachment
              When I read the Lotus sutra I read it under the
              assumption that the Eternal Buddha is Amida.

              Jim Davis
              Ozark Bioregion, USA
              http://groups.yahoo.com/group/left_n_Springfield/

              My latest books:

              "The Shia Imami Ismaili Muslims: A Short Introduciton"
              http://www.lulu.com/content/114194

              "Pure Land Now!"
              http://www.lulu.com/content/116320

              "Vision and Praxis"
              http://www.lulu.com/content/132902
            • Shin02143@aol.com
              ... I tend to agree, as the description fits that of Amida, while Shakyamuni is still the nirmanakaya buddha of the sutra. In ch. 16 he appears to be speaking
              Message 6 of 8 , Feb 27, 2006
              • 0 Attachment

                In a message dated 2/27/06 7:57:13 AM, from_alamut@... writes:


                When I read the Lotus sutra I read it under the
                assumption that the Eternal Buddha is Amida.

                Jim Davis


                I tend to agree, as the description fits that of Amida,
                while Shakyamuni is still the nirmanakaya buddha of
                the sutra. In ch. 16 he appears to be speaking on
                behalf of the eternal buddha, not *as* that buddha.
                Of course, the Nichirenists will have our heads for
                such heresy. lol
                gassho,
                Rick
              • Shin02143@aol.com
                ... Why not both? Isn t the whole point of going to Amida s Pure Land to return to incarnate life *as* a bodhisattva? gassho, Rick
                Message 7 of 8 , Feb 27, 2006
                • 0 Attachment

                  In a message dated 2/27/06 2:23:36 AM, shkawamoto@... writes:


                  I'd rather be thankful to Amida than aspire to be a bodhisattva.

                  Namu Amida Butsu!

                  Why not both? Isn't the whole point of going to Amida's Pure
                  Land to return to incarnate life *as* a bodhisattva?

                  gassho,
                  Rick
                • Stephen
                  Thank you, Rick!! In this life, I am thankful to Amida that my sincere faith in His Primal Vow will lead to rebirth as bodhisattva in the Pure Land. Then will
                  Message 8 of 8 , Feb 28, 2006
                  • 0 Attachment
                    Thank you, Rick!!

                    In this life, I am thankful to Amida that my sincere faith in His
                    Primal Vow will lead to rebirth as bodhisattva in the Pure Land.

                    Then will that bodhisattva will be return to this Saha world as a new
                    sentient being.

                    Likewise, here and now, when my heart-mind becomes at one with the
                    Pure Mind during Nembutsu meditation, I might briefly glimpse such a
                    rebirth in the Pure Land.

                    Then when my mind returns to the Saha world, the essence of that
                    bodhisattva remains.

                    Thus it is possible to be thankful to Amida *and* aspire to become a
                    bodhisattva.



                    --- In shinlist@yahoogroups.com, Shin02143@... wrote:
                    >
                    >
                    > In a message dated 2/27/06 2:23:36 AM, shkawamoto@... writes:
                    >
                    >
                    > > I'd rather be thankful to Amida than aspire to be a bodhisattva.
                    > >
                    > > Namu Amida Butsu!
                    > >
                    > Why not both? Isn't the whole point of going to Amida's Pure
                    > Land to return to incarnate life *as* a bodhisattva?
                    >
                    > gassho,
                    > Rick
                    >
                  Your message has been successfully submitted and would be delivered to recipients shortly.