Suggestions needed.
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Greetings fellow Buddhists, one of my friends, a layman buddhist, recently read a simplified version of miao4 fa3 lian2 hua2 jing1, pu3 meng2 pin3 and came to conclude that the contents mentioned in there incredulous...
Anyone who've read the scripture will know the contents revolves around the compassion of guan1 shi4 yin1 pu2 sa3. His argument is that it seems to build fundamentally on the belief on faith (just like any other religion) and unbelievable that no harm will come thy path upon mere uttering of nan mo guan shi yin pu sha..
Although one is entitled to their own explanation, I somehow don't feel comfortable with his conclusion, though I can't offer better advice to him.. Would appreciate it if fellow Buddhists can share their views and suggestions on this.
Thanks -
This sutra did mentioned about the benefits of reciting Guan Yin Pu'sa holy name. So what are your doubts? Is it u doubt about this practise?
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Originally posted by linchiling:
okie ,you must understand the whole structure of the Lotus Sutra before you come to understand the Universal Gate Chapter(pu men pin)
Greetings fellow Buddhists, one of my friends, a layman buddhist, recently read a simplified version of [b]miao4 fa3 lian2 hua2 jing1, pu3 meng2 pin3 and came to conclude that the contents mentioned in there incredulous...
Anyone who've read the scripture will know the contents revolves around the compassion of guan1 shi4 yin1 pu2 sa3. His argument is that it seems to build fundamentally on the belief on faith (just like any other religion) and unbelievable that no harm will come thy path upon mere uttering of nan mo guan shi yin pu sha..
Although one is entitled to their own explanation, I somehow don't feel comfortable with his conclusion, though I can't offer better advice to him.. Would appreciate it if fellow Buddhists can share their views and suggestions on this. Thanks[/b]
1.Lotus Sutra is on the last few years of Buddha's teaching
2.the Whole sutra is structure into
1.Examples and wonders
2.Instructions for the Good capacity
3.Section for the lower Capacity
I am considered the low capacity , so I just sharing here
Pu men pin is not totally about the just by merely reciting His name
it is understanding of this Great Bodhisattva at work
In all Buddha's teaching there must be an avenue for the lesser fortunate and affliction-stricken sentient beings
the Universal Gate Chapter provides this
Just my share of thoughts and later i will based on Tientai teacher to answer you
bohiruci -
Seriously there is alot of commentary on Universal Gate Chapter
I not that good , but I can share with you what I know
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Sorry for the late response. Just came back from Ajahn Brahm's talk! Please do share what you know bohiruci!
! I was deeply touched when I first recited Pu Meng Pin aka Universal Gate Chapter years ago. The compassion of the Bodhisattva was really beyond my comprehension... Provides me with a sense of courage and confidence whenever I recite his name, as he is definitely a great example to look up to.
However I do understand that not many people share the same beliefs as I do, just like my friend I mentioned above.. Not hoping people to misunderstand it as blind faith, as buddhists don't idol worship, but not having the essential knowledge to bring the proper message across. Hope fellow buddhists do understand this dilemma. -
Originally posted by linchiling:
Hi linchiling,
Greetings fellow Buddhists, one of my friends, a layman buddhist, recently read a simplified version of [b]miao4 fa3 lian2 hua2 jing1, pu3 meng2 pin3 and came to conclude that the contents mentioned in there incredulous...
Anyone who've read the scripture will know the contents revolves around the compassion of guan1 shi4 yin1 pu2 sa3. His argument is that it seems to build fundamentally on the belief on faith (just like any other religion) and unbelievable that no harm will come thy path upon mere uttering of nan mo guan shi yin pu sha..
Although one is entitled to their own explanation, I somehow don't feel comfortable with his conclusion, though I can't offer better advice to him.. Would appreciate it if fellow Buddhists can share their views and suggestions on this. Thanks[/b]
All religions in this world base on Faith. For Buddhism, as Buddhists, we know that Faith leads to steadfastness for us to pursue what the Buddha had taught. Faith leads to Understanding, and Understanding enhances one's Faith.
Sometimes sutra-studying can be quite interesting. As there are much cultural and era context differences, it is important not to take words literally, but understand the morals behind the texts. So it is best to read n clarify from a Buddhist guide or teacher, to prevent misinterpretation. Buddha promotes rational reasoning, and will never promote superstitious practices or teachings.
We've to understand this word nian (”O). It means to "keep in mind", rather than just recite. How does one keep a Buddha or Bodhisattva in mind then? It's to understand their wholesome qualities, and as much as we try, to be like them. As Buddhists, that means to comprehend what Buddha had taught and try as much as we can to apply in our lives.
To my understanding, each different Bodhisattvas display the different characteristics of the Buddha. Pu Men Pin is showing a very active Compassionate trait of the Enlightenment state. Rather than being passive, Guanyin vows to be actively delivers sentient beings away from sufferings.
I remember reading this news that happened in quite a few years ago. This boy was walking on the street. As the metal cover of a manhole was faulty, one of his legs sank into the manhole and got stuck. The boy's leg was cut and bleeding profusely. He was in pain and yelling for help. To what I remember, there were people walking past him not extending any help. Finally, a motorcycle rider, stopped and helped him by calling the police and ambulance and keeping the boy company.
So who is the Guanyin here? =)
http://www.buddhanet.net/e-learning/kalama1.htm -
hi yamizi. thanks, that was worth to pause awhile and think about.Originally posted by yamizi:So who is the Guanyin here? =)
http://www.buddhanet.net/e-learning/kalama1.htm -
Originally posted by linchiling:
I have to agree with Yamizi about the part about Guan Yin. In fact in Mahayana Buddhism there are so many different kinds of Maha Bodhisattvas, each of them representing a particular quality - example, Great Vows, Great Compassion, Great Wisdom, Great etc etc.... it represents the type of qualities we must develope in order to attain Buddhahood. And all these Maha Bodhisattvas give us the perfect examples of such qualities we should remember to follow.
Greetings fellow Buddhists, one of my friends, a layman buddhist, recently read a simplified version of [b]miao4 fa3 lian2 hua2 jing1, pu3 meng2 pin3 and came to conclude that the contents mentioned in there incredulous...
Anyone who've read the scripture will know the contents revolves around the compassion of guan1 shi4 yin1 pu2 sa3. His argument is that it seems to build fundamentally on the belief on faith (just like any other religion) and unbelievable that no harm will come thy path upon mere uttering of nan mo guan shi yin pu sha..
Although one is entitled to their own explanation, I somehow don't feel comfortable with his conclusion, though I can't offer better advice to him.. Would appreciate it if fellow Buddhists can share their views and suggestions on this. Thanks[/b]
Secondly it is true that Avalokitesvara Bodhisattva's powers are inconceivable. However it is also to be noted that in Lotus Sutra, many things in there are metaphorical, although it is also true that the bodhisattva will be able to save you during dangerous times because the bodhisattva is 'jiu4 ku3 jiu4 nan4'. I would like to relate a story which I posted almost two years ago in the forum:If anyone wants to hurt you and pushes you into a great fire-pit, if you contemplate the power of Avalokitesvara, the fire-pit will change into a pond. - Lotus Sutra
So, this is what the translation says. But my master explained that, the "great-fire-pit" refers to the fires of hatred and anger, while the pond, clear and pure, refers to our Buddhamind. This relates to a true story, or experience, back in Taiwan.
My master had once observed that one of his disciples will meet a tribulation in the coming days... He called him up, and advised him not to be moved away from the triple jems (buddha, dharma, sangha), CHANT Guan-Shi-Yin frequently, and never to be affected by any anger. Just next day, this disciple was working at the construction site (he is a construction worker). Then, he got into an argument with someone on who should use the machine first. Tension rosed, and finally they decided to "settle it" outside. Suddenly, this person remembered my master's words, and began to truly regrett his earlier harshness. He chanted Namo Guanshiyin Pusa, and became very peaceful and calm, and smiled happily. The other person then went there to "settle" the issue, but seeing that he was smiling, he walked away. He threw a vegetable knife he was hiding onto the table. On seeing this, the person (who chanted guanshiyin) was extremely shocked, and realised what could have happened if he had continued the conflict. He was without any weapons, how could he be able to survive, fighting him with a fist?
From this, we should chant, pay reverence, learn, and most importantly, Be Avalokitesvara Bodhisattva. We should learn to be compassionate in all situations, a Bodhisattva's compassion is selfless.
This is the testimonial to the "power of Avalokitesvara", of course, testimonials are really a lot, many people meeting disasters, car accidents, those that one definitely could not have survived, are saved miraculously by the Avalokitesvara Bodhisattva.
Those who suffers from bad temper and strong hatred can try chanting regularly.. perhaps, 108 times a day. Most importantly, when we chant, we must not let our mind wander, and practice Samadhi (concentration, one-pointedness) on the chanting. In this way, chanting works best to remove our minds of sentient, samsaric thoughts.
We should all learn to be compassionate like Avalokitesvara Bodhisattva.
“The ultimate goal of teaching is that Emptiness whose essence is Compassion.” - Great Pandita Atisha -
Like I said Lotus Sutra is heavy with metaphors. For example this one:
"Thereupon he swallowed various perfumes, sandalwood, kunduruka, turushka, prikka, aloes, and liquidambar gum, and he also drank the fragrant oil of champaka and other kinds of flowers, doing this for a period of fully twelve hundred years. Anointing his body with the fragrant oil, he appeared before the Buddha Sun Moon Pure Bright Virtue, wrapped his body in heavenly jeweled robes, poured fragrant oil over his head and, calling on his transcendental powers, set fire to his body. The glow shown forth, illuminating worlds equal in number to the sands of eighty million Ganges. The Buddhas in these worlds simultaneously spoke out in praise, saying: 'Excellent, excellent, good man! This is true diligence. This is what is called a true Dharma offering to the Thus Come One. Though one may use flowers, incense, necklaces, incense for burning, powdered incensed, paste incense, heavenly silken banners and canopies, along with the incense of the sandalwood that grows by the southern seashore, presenting offerings of all such things as these, he can never match this! Though one may make donations of his realm and cities, his wife and children, he is no match for this! Good men, this is called the foremost donation of all. Among all donations, this is most highly prized, for one is offering the Dharma to the Thus Come One'"
- Chapter 23, Lotus Sutra
So does it mean that Lotus Sutra encourage self-immolation?
No. A year ago when I read this part in Lotus Sutra I did not understand. But shortly later when I came across one short article which one of my Master's disciple asked him why was he sometimes in Taiwan, sometimes in U.S, going overseas, in order to spread the dharma he did not rest at all, what is the reason? My master replied that there are two reasons:
(1) "Burning-Body" Body Offering to the Buddha (Ran2 Shen1 Gong4 Fo2) (2) Clear Karmic Hindrances
From this I think the "Self-Immolation" refers to wholeheartedly devoting/sacrificing oneself and one's body to the Triple Gems irregardless of anything, and that is the highest offering.
----
Shinjo Suguro author of Introduction to the Lotus Sutra says:The offering of burning the body, which plays such a prominent part of this chapter, should not be taken literally, It symbolizes the spirit of giving one's whole self, believing wholeheartedly, embracing the Most-Venerable-One, and offering to serve the truth with all one's body and soul.
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Reciting Guan Yin Pu'sa name will recieved Guan Yin Pu'sa and Buddha blessings from the ten directions. NaMo Guan Shi Yin Pu'sa contain alot of profound bodhisattva vows where Guan Yin Pu'sa pledged to benefits sentient beings after he attained enlightenment. The benefits of reciting the Guan Yin Pusa is immeasurable.Originally posted by linchiling:Sorry for the late response. Just came back from Ajahn Brahm's talk! Please do share what you know bohiruci! ! I was deeply touched when I first recited Pu Meng Pin aka Universal Gate Chapter years ago. The compassion of the Bodhisattva was really beyond my comprehension... Provides me with a sense of courage and confidence whenever I recite his name, as he is definitely a great example to look up to.
However I do understand that not many people share the same beliefs as I do, just like my friend I mentioned above.. Not hoping people to misunderstand it as blind faith, as buddhists don't idol worship, but not having the essential knowledge to bring the proper message across. Hope fellow buddhists do understand this dilemma.
Guan Yin Pu'sa also called as The Bodhisattva Who Hears The Cries Of All The World. -
The Sutra on the Lotus Flower of the Wondrous Dharma
"The Universal Door Of The Bodhisattva Who Hears The Cries Of All The World"
At that time, Bodhisattva Infinite Resolve rose from his seat, bared
his right shoulder, joined his palms, and facing the Buddha, said, "O
World Honored One, how did Guan Shi Yin Bodhisattva get the
name Guan Shi Yin?"
The Buddha answered Bodhisattva Infinite Resolve,
"Good Man, if all the countless hundreds of thousands of millions of
living beings tormented by misery and pain hear of Guan Shi Yin
Bodhisattva, and with all their hearts invoke his name, Guan Shi Yin
Bodhisattva will immediately respond to their prayers and set them free.
If those who hold the name of Guan Shi Yin Bodhisattva should fall
into a great fire, the fire will not burn them, because of Guan Shi Yin
Bodhisattva's awesome spiritual power. If they are being tossed about
in deep and treacherous waters and call his name, they will quickly
reach the shallows.
Hundreds of thousand of myriads of millions of men in search of gold,
silver, lapis lazuli, moonstones, and carnelian, coral, amber, pearls,
and other precious treasures, may run afoul of violent squalls that
blow their ships to the lands of Rakshashas.
But if one man among them calls the name of Guan Shi Yin
Bodhisattva, then the entire group will all be saved from the throes of
the Rakshashas. For this reason he is called "The Enlightened One
Who Listens to the Sounds of All the World."
If someone facing deadly harm recites Guan Shi Yin Bodhisattva's
name, the weapons of the assailants will break apart and he will get
away.
Even if the entire three-fold, great, thousand-world system were
teeming with Yakshas and Rakshashas bent on vexing men, when the
evil demons hear the name of Guan Shi Yin Bodhisattva called out
by these men, they will not be able to see them with their wicked
eyes, much less do them in!
If there is a person, whether innocent or guilty, who is locked in
stocks or shackled by ropes and chains, his fetters will snap and fall
away, letting him go free as soon as he invokes Guan Shi Yin
Bodhisattva's name.
Suppose vicious thieves in legions that could fill a three-fold, great,
thousand-world system infest a perilous road along which a merchant
chief guides a traders' caravan laden with precious jewels.If one man
among them proclaims: "Good Men, do not be afraid! With all your
hearts invoke the name of Guan Shi Yin Bodhisattva, the Enlightened
One Who Gives Courage to All Beings! If we beseech this
Bodhisattva, we will surely escape these thieves".
Upon hearing this exhortation, if all the traders in unison cry out,
'Namo Guan Shi Yin Bodhisattva!' By virtue of calling out Guan
Shi Yin's name, they will immediately go free.
Infinite Resolve! How imposing is the awesome spiritual power of the
Great Bodhisattva Who Listens to the Sounds of All the World!
If any living being with weighty desires can constantly revere and keep
in mind Guan Shi Yin Bodhisattva, his passions will subside. If
someone with much anger can constantly revere and keep in mind
Guan Shi Yin Bodhisattva, then his anger will subside. If someone
dull and foolish can constantly revere and keep in mind Guan Shi Yin
Bodhisattva, he will leave stupidity behind.
Infinite Resolve! The Bodhisattva Who Listens to the Sounds of All
the World, with his magnificent spiritual power, confers such abundant
benefits as these. And so, living beings should always keep him in
their hearts and hold his name in mind.
If women seeking sons bow to and make offerings to the Bodhisattva
Guan Shi Yin, they will give birth to sons happy, virtuous, and wise.
If instead, they wish for daughters, they will bear gifted daughters with
deep-rooted, wholesome characters, beloved and respected by all.
Infinite Resolve! Such is the power of the Bodhisattva Who Listens to
the Sounds of All the World. Any living being who worships and
makes offerings to Guan Shi Yin Bodhisattva will never take a loss
Therefore, every single living being should hold Guan Shi Yin
Bodhisattva's name in mind. Infinite Resolve! Suppose someone held
the names of Bodhisattvas to the number of grains of sand in
sixty-two million Ganges Rivers, and for this person's entire life, made
offerings to them all of food and drink, clothes, bedding, and
medicine. What is your opinion? Would the merit and virtue accrued
by that good man or woman be abundant?"
Infinite Resolve replied, "Extremely abundant, World Honored One,
very great indeed!"
The Buddha said, "Yet if someone else held the name of Guan Shi
Yin Bodhisattva, bowed and made an offering but one time, the
blessings of these two people would be identical, the same in every
way, and would endure for quadrillions of aeons.
Infinite Resolve! Holding the name of Guan Shi Yin Bodhisattva
brings blessings and benefits as limitless and boundless as these."
Again, the Bodhisattva Infinite Resolve asked the Buddha, "World
Honored One, how does Guan Shi Yin Bodhisattva wander in this
Saha World? How does he speak Dharma for living beings, and what
manner of resourcefulness does he command?"
The Buddha answered Bodhisattva Infinite Resolve, "If there is a
living being in some country who can be liberated by a Buddha, Guan
Shi Yin Bodhisattva appears as a Buddha and teaches him the
Dharma. If someone can be liberated by a Pratyeka Buddha, he
appears as a Pratyeka Buddha and teaches him the Dharma. If
someone can be liberated by a Sound-hearer, he appears as a
Sound-hearer and teaches him the Dharma. If someone can be
liberated by a Brahma-heaven King, he appears as a Brahma-heaven
King and teaches him the Dharma. -
If someone can be liberated by Shakra, he appears as Shakra and
teaches him the Dharma. If someone can be liberated by the God of
Comfort, he appears as the God of Comfort and teaches him the
Dharma. If someone can be liberated by the God of Great Comfort,
he appears as the God of Great Comfort and teaches him the
Dharma. If someone can be liberated by a mighty General of the
Gods, he appears as a mighty General of the Gods and teaches him
the Dharma. If someone can be liberated by the God Vaisravana, he
appears as Vaisravana and teaches him the Dharma.
If someone can be liberated by a minor king, he appears as a minor
king and teaches him the Dharma. If someone can be liberated by an
elder, he appears as an elder and teaches him the Dharma. If
someone can be liberated by a lay-person, he appears as a
lay-person and teaches him the Dharma. If someone can be liberated
by a minister of state, he appears as a minister of state and teaches
him the Dharma.
If someone can be liberated by a Brahman, he appears as a Brahman
and teaches him the Dharma. If someone can be liberated by a monk
or nun, a layman or a laywoman, he appears as a monk or nun, a
layman or laywoman and teaches him the Dharma. If someone can be
liberated by the wife of an elder, layman, minister of state, or
Brahman, he appears as a wife and teaches him the Dharma.
If someone can be liberated by a lad or maiden, he appears as a lad
or maiden and teaches him the Dharma. If someone can be liberated
by a god, dragon, yaksha, or gandharva, an asura, garuda, kinnara, or
mahoraga, a human, nonhuman, and so forth, he appears accordingly
and teaches him the Dharma. And if someone can be liberated by a
Vajra-wielding Spirit, he appears as a Vajra-wielding Spirit and
teaches him the Dharma.
Infinite Resolve! Such are the meritorious deeds done by Guan Shi
Yin, the Bodhisattva who roams throughout the world and appears in
various forms to rescue living beings. Therefore you should all
wholeheartedly make offerings to the Bodhisattva Who Listens to the
Sounds of All the World.
In times of terror, crisis, and trouble, the Great Bodhisattva Guan Shi
Yin can bestow courage and dispel all fears. Therefore, all throughout
the Saha world we call him Giver of Courage.
The Bodhisattva Infinite Resolve said to the Buddha, "World
Honored One, I will now make an offering to the Bodhisattva Guan
Shi Yin."
And so saying, he removed his rosary of pearls, worth hundreds of
thousands of taels of gold and presented it to the Bodhisattva with
these words: " O Humane One, please accept my offering of Dharma,
this rosary of precious pearls."
But Guan Shi Yin Bodhisattva would not accept the pearls. Infinite
Resolve once more entreated Guan Shi Yin,
"O Humane One, out of pity for us, please receive the rosary."
Then the Buddha said to Guan Shi Yin, "Out of compassion for
Infinite Resolve and the Four Assemblies, for the gods, dragons,
yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans,
and nonhuman beings, and the rest, accept this rosary."
Then Guan Shi Yin Bodhisattva, out of pity for the Four Assemblies,
for the gods, dragons, humans, non humans, and the rest, accepted
the rosary and divided it into two parts. One strand he offered to
Shakyamuni Buddha, the other to the stupa of the Buddha Many
Jewels.
Infinite Resolve! With such sovereign spiritual powers does the
Bodhisattva Guan Shi Yin traverse the Saha World. Then the
Bodhisattva Infinite Resolve put his questions into verses and asked
them once again:
"World Honored One,
Complete with Wondrous Hallmarks,
Several questions I would ask again.
How did this disciple of the Buddha,
Earn the name Guan Shi Yin? -
Then the World Honored One, his every feature full, answered in
melodious verse to Infinite Resolve:
Come listen and I'll tell you Guan Yin's story
How deftly he responds to every side;
Spanning ages past the ken of numbers,
With oceanic vows both deep and wide.
Serving ancient Buddhas, several billions,
His pure and lofty vows in brief I'll tell.
Whoever sees his face or learns about him,
Who can hold this Bodhisattva's name,
Will leave behind the sorrows of existence,
And so this cultivation's not in vain!
Should you be pushed into a raging fire,
By enemies so harmful, mean, and cruel,
Evoke the strength of Guan Yin Bodhisattva
The blaze will turn into a limpid pool.
If cast adrift upon the mighty ocean,
Where dragons, ghosts, and sharks in turn surround,
Evoke the strength of Guan Yin Bodhisattva,
You'll float atop the waves and will not drown.
Suppose an evil person pushed you headlong,
From atop the peak called Wondrous Tall,
Evoke the strength of Guan Yin Bodhisattva,
And like the sun in space you will not fall.
Perhaps you tumble down from Vajra Mountain,
Fleeing wicked ruffians who pursue,
Evoke the strength of Guan Yin Bodhisattva,
And not the slightest harm will come to you.
Surrounded by a mob of heartless bandits,
Their weapons drawn, with murder on their minds,
Evoke the strength of Guan Yin Bodhisattva,
Their evil hearts will soften and turn kind.
If you are on the verge of execution,
Sentenced by the State, condemned to die,
Evoke the strength of Guan Yin Bodhisattva,
The sword will break to pieces just in time.
If bound and chained, restrained by ropes and shackles,
With hands and feet confined in stocks and gyves,
Evoke the strength of Guan Yin Bodhisattva,
The fetters by themselves will fall aside.
Hexes, poison, magic spells, and voodoo,
Cast by those who plot to do you in,
Return to curse the sorcerer who sent them,
When you invoke the power of Guan Shi Yin.
If you meet with evil Rakshashas,
Lethal dragons, ghosts, and vicious beasts,
Evoke the strength of Guan Yin Bodhisattva,
None will dare to harm you in the least.
Circled round and trapped by savage creatures,
With razor fangs and claws that terrify,
Evoke the strength of Guan Yin Bodhisattva,
And they will quickly flee to every side.
Facing vipers, scorpions, and pythons,
Belching poisons, fumes, and scorching flames,
Evoke the strength of Guan Yin Bodhisattva,
They'll shrink and turn away before his name.
When thunder-clouds explode and lightning crackles,
Dumping sleet, and hail, and heavy rains,
Evoke the strength of Guan Yin Bodhisattva,
The skies will clear, the storms will drift away.
Living beings harassed and vexed, and troubled,
By countless sorrows, burdened without cease,
This Bodhisattva's wondrous wisdom-power.
Can help the suffering world obtain relief.
Perfect and complete in psychic power,
Widely versed in wisdom's subtle skills,
In lands throughout the ten directions,
The Bodhisattva manifests at will.
The agony amid the Evil Pathways,
The torments of the ghosts, the beasts, the hells,
The pains of birth, the aged, sick, and dying,
The Bodhisattva gradually dispels.
O Thou of true regard, of pure regard,
Regard far-reaching, wise, and truly great,
Thy loving-kindness, sympathy, and deep regard,
I vow to ever laud and venerate.
Your wisdom-sun can break apart the darkness,
Immaculate, your virgin light unfurls,
To quell disasters, winds, and storms, and fires,
A universal light for all the world.
Wellspring of compassion, precepts' thunder,
Your wondrous cloud of kindness covers all.
Extinguishing the fires of life's afflictions,
As the rain of sweet-dew Dharma falls.
In trials, suits, and civil confrontations,
When fear runs high, when warring armies near,
Evoke the strength of Guan Yin Bodhisattva,
Vengeance and bad feelings disappear.
Fine and wondrous sound: Guan Shi Yin!
Brahma-sound, steady as the tides.
A name transcending every worldly sound,
Guan Yin! Stay forever in my mind.
Let not a single doubt arise to haunt us,
For Guan Yin Bodhisattva, Holy Sage,
Amid life's troubles, and the pains of dying,
Will ever be our refuge, and our aid.
O Holy One! Replete with every virtue,
Your kindly gaze beholds all living beings.
A boundless sea you are, of every blessing.
And let us bow to offer our esteem!"
Then Bodhisattva, Guardian of the Earth arose from his seat, went
before the Buddha and proclaimed, "O! World Honored One, living
beings must have abundant merit and virtue to hear this chapter on
Guan Shi Yin Bodhisattva's sovereign deeds, and how he universally
responds with his spiritual power."
And while the Buddha spoke this Universal Door Chapter,
eighty-four thousand living beings from among the assembly set their
minds on achieving Anuttara-samyak-sambodhi! -
Thank you Yamizi for the short but concise explanation! Not taking the words literally is definitely true, but I guess it requires some intelligence to decipher the metaphors for people like me!
If I remembered correctly, the sutra did mention about Guan Shi Yin Pu Sa taking on various forms / entities to spread the dharma depending on the scenarios. So who knows, the motocyclist may be a manifestation of the Bodhisattva himself..
Thanks to An Eternal Now too for sharing the 2 metaphorical examples from the sutra to real life scenarios. Indeed, these stories do speak a thousand words... unlike a set of concepts Truly grateful to you for sharing them!
I remembered coming across the same set of arguments between 2 parties with regards to self immolation in another forum.. The debate was on the controversy of ones definition of self immolation in the lotus sutra... I do share the beliefs of Shinjo Suguro anytime Some people were proclaiming that Buddhism promotes human sacrifices then! 
I do have a question though. Why the emphasis on Mahayana, then can we know the many different kinds of Maha Bodhisattvas.. Does Theravadan Buddhism place the same emphasis on them too? Is the Lotus Sutra recited by Theravadan Buddhists too? Perhaps this may delve into the differences between the 2 schools, but I really hope to broaden my knowledge on this.
Kudos to rahula25 for providing the english translation of Universal Gate Chapter. You have a translation of Da4 Bei1 Zhou4 too? Thanks -
We should definitely not take it literally but metaphorically unless we are at least of 1st Bhumi Bodhisattvas because 1st Bhumi Bodhisattvas have realised the selflessness of the body.Originally posted by linchiling:I remembered coming across the same set of arguments between 2 parties with regards to self immolation in another forum.. The debate was on the controversy of ones definition of self immolation in the lotus sutra... I do share the beliefs of Shinjo Suguro anytime Some people were proclaiming that Buddhism promotes human sacrifices then!
To your first question, 'why the emphasis on mahayana', it is because mahayana emphasize on the ultimate goal of all buddhists is Buddhahood, which is also the major theme of the Lotus Sutra. The Lotus Sutra teaches that all other vehicles are taught out of expedient means and in reality it is only the One Buddha Vehicle.Originally posted by linchiling:I do have a question though. Why the emphasis on Mahayana, then can we know the many different kinds of Maha Bodhisattvas.. Does Theravadan Buddhism place the same emphasis on them too? Is the Lotus Sutra recited by Theravadan Buddhists too? Perhaps this may delve into the differences between the 2 schools, but I really hope to broaden my knowledge on this.
The Mahayana Practise is to focus on practising the bodhisattva way and thereby attaining Buddhahood while the Theravada focuses on attaining self-liberation, Arhantship, therefore does not focus so much on Maha Bodhisattvas and their qualities. The Lotus Sutra is not recited by the Theravadin Buddhists because their canon does not have this sutra.
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From Sinweiy's previous post in the forum:
there's difference in opinions n practice between Arahathood & Bodhisattvahood. and jus that Theravada do not like us calling them hinayana(smaller vehicle). so if one's mahayanist, one should watch what we say. there's a expression from Mahayanist saying, without learning hinayana first as a foundation, one's not Buddha's disciple.
here's Some history, First Council :
http://www.lioncity.net/buddhism/index.php?showtopic=11766&hl=First Council
or if search engine fyi:
Also known as 500 Council, Theravada Council", The First Compilation, etc. The assembly of 500 leading Bhikhus gathered for 3 months after the Buddha's death to compile the Buddhist sutras. It was held at Cave of the Seven Leaves near Rajagaha.
In the assembly, Ananda recited the Sutta-pitaka, Upali recited the Rules of Disciplines of the Order, i.e., Vinaya-pitaka, and Kassapa recited the Abhidhamma. Thus, the Tripitaka was adopted as a unity of doctrines and opinions within the religious order, and also an orthodox teaching for the Buddhists to follow.
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Mahasanghika and Sthavira are known as two earliest sects in Hinayana. Mahasanghika is said to be the basis of the development of the Mahayana Buddhism, while Sthavira of the Theravada Buddhism.
Mahasanghika
Literally means the Member of the Great Order, majority, community. During the First Council, when the Sthavira or elder disciples assembled in the cave after the Buddha's death, and the other disciples (called to be Mahasanghika) assembled outside the cave. Both compiled the Tripitaka. However, the former emphasized on the rules of disciplines in the monastic community, while the latter concerned the spread of the spirit of Buddhism in lay community. As sects, the principal division took place in the Second Council.
cont..
Mahayana vs. Theravada
http://sg.search.yahoo.com/search?p=Theravada+Mahayana+&sm=All+the+Web&fr=FP-tab-web-t&toggle=1
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Dear Chiling
Universal Gate Chapter is recited by thousand and millions of Chinese Mahayan Buddhist throughout the centuries since it was first translated in Yao Qin Dynasty
It isnt abt the lotus sutra the Avalokiteshvara seeker of the cries and savings others
on a deeper level , it is a set of role model to follow and the lay ppl to follow upon
as it wonderfully states
"As to whatever causal form the sentient beings seek salvation from , thus will manifest into whatever causal form and preach the BuddhaDharma "
It is a wonderful teaching of Avalokiteshvara
Here is my sharing based on ven master Sheng yen teaching
As the lotus sutra is so wonderful including the Universal Gate Chapter
I will be following other master on this discussion ,so stay tuned -
Universal Gate- which universal is all-direction , and blessing all sentient beings,obstruction-free gate.
and ready to appear and when opportunity arises .
It is with this wonderful uses ,that rooted from the universal .Avalokiteshvara is human , Univeral is the Dharma , the combination of subject matter (person) and dharma (universal gate) as the chapter names
that comes out with two kind of question and answer ....
the initial part 2 (2) first it answer how the name gets as it is , 2nd the answer of the wandering in saha world by convenience (opportunity arises)
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The idea of Lotus Sutra is to discard the discrimination among Lord Sakyamuni's disciples. Mainly the Sravakas, Pratyeka and Bodhisattva. The word Hinayana is found in the Lotus Sutra as well. As I mentioned in my earlier post, we should consider the background and culture when the Sutra was compiled. The idea of Greater and Lesser shown in the Sutra reflects on the revolutionary changes in the Buddhist Missionaries in the earlier days. I won't suggest to take it at face value and see it as insulting.Originally posted by linchiling:I do have a question though. Why the emphasis on Mahayana, then can we know the many different kinds of Maha Bodhisattvas.. Does Theravadan Buddhism place the same emphasis on them too? Is the Lotus Sutra recited by Theravadan Buddhists too? Perhaps this may delve into the differences between the 2 schools, but I really hope to broaden my knowledge on this.
However, if you willing to spend time in studying the Lotus Sutra, you'll discover that in fact Lotus Sutra only preach on One Vehicle. This One Vehicle's idea is derived from the aim of all Buddhas. Simply all Buddhas who appeared simply want everyone to become Buddha.
In Chapter 5 of the Lotus Sutra, Parable of the Herbs. Lord Sakyamuni is being described as a big rain cloud. The rain is the Dhamma. The big rain cloud rains fairly and spread throughout this earth. Each and every one of us as like the plants and herbs on the earth. Though the quality of the rain we received are equal, but we grow differently and uniquely due to our different capacities.
However, to further ponder upon, all the plants and herbs have their different purposes. A big tree may be able to give shade to many people, or even be the nest of birds; but a sick man may just need a small herb to get him cured. The point is that no one who has the correct Faith and Understanding in the Triplegem should be discriminated against or dispised of.
It's only a matter of time and conditions that for all true disciples of the Buddha to attain Enlightenment.
Always I am aware of which living beings
practice the way, and which do not,
and in response to their needs for salvation
I preach various doctrines for them.
At all times I think to myself:
How can I cause living beings
to gain entry into the unsurpassed way
and quickly acquire the body of a Buddha?
Chapter Sixteen: The Life Span of the Tathagata
Lotus Sutra -
Well said Yamizi ,
I would be drawn to the Whole Lotus Sutra for its wonderful idea of One Vehicle
As it states
No two , or three ,
thus does the Buddha conveniently speak though
the wonderful parable of flowers is one of the most expressive form of Buddha Sakyamuni Wisdom -
by the way if you interested to know where this comes from it is from the famous late ven master yuan ying
exponent master of Shurangama Sutra
during the republican china in 1911- 1948
http://bookgb.bfnn.org/books2/1820.htm -
Yes... very good post by Yamizi.
I forgot to mention... according to the views of Lotus Sutra even Theravada is part of the One Buddha Vehicle because in reality, all the different paths expediently taught in Buddhism are the One Buddha Vehicle which is to say the path towards Buddhahood. By understanding this we will be able to throw away all discriminations at the seemingly different 'yanas'.
But as to the question of Maha Bodhisattvas, it is very important for Mahayana Buddhists to practise the qualities of the Avalokitesvara Bodhisattva. -
Originally posted by yamizi:
it is indeed one of the very good chapter.
Chapter Sixteen: The Life Span of the Tathagata
Lotus Sutra[/i][/b]
i listen to Ven ShinHong talk, regarding why Shakyamuni have to enter Nirvana(even when He could have stayed forever).
At that time, the World Honored One, wishing to restate this meaning, spoke verses, saying,
From the time I attained Buddhahood,
The eons that have passed
Are limitless hundreds of thousands of myriads
Of kotis of asamkhyeyas in number.
I always speak the Dharma to teach and transform
Countless millions of living beings,
So they enter the Buddha Way.
And throughout these limitless eons,
In order to save living beings,
I expediently manifest Nirvana.
But in truth I do not pass into quiescence.
I remain here, always speaking the Dharma.
I always stay right here,
And using the power of spiritual penetrations,
I cause inverted living beings,
Although near me, not to see me.
The multitudes see me as passing into quiescence.
They extensively make offerings to my sharira. All cherish ardent longing for me,
And their hearts look up to me in thirst.
Living beings, then faithful and subdued,
Straightforward, with compliant minds,
Single-mindedly wish to see the Buddha,
Caring not for their very lives.
At that time I and the Sangha assembly
All appear together on Magic Vulture Mountain,
Where I say to living beings
That I am always here and never cease to be.
But using the power of expedient devices
I manifest "ceasing" and "not ceasing" to be.
For living beings in other lands,
Reverent, faithful, and aspiring,
I speak the Unsurpassed Dharma.
But you who do not hear this
Think that I have passed into quiescence.
I see living beings
Sunk in misery, and yet
I refrain from manifesting for them
In order to cause them to look up in thirst,
Then, when their minds are filled with longing,
I emerge and speak the Dharma.
With such powerful spiritual penetrations,
Throughout asamkhyeyas of eons,
I remain always on Magic Vulture Mountain
And also dwell in other places.
When beings see the eon ending
And ravaged by the great fire,
My land is peaceful and secure,
Always filled with gods and humans,
Gardens and groves, halls and pavilions,
And various precious adornments.
There are jeweled trees with many flowers and fruits
Where living beings roam in delight.
The gods play celestial drums,
Always making various kinds of music,
And mandarava flowers
Are scattered on the Buddha and the great assembly.
My Pure Land is not destroyed,
But the multitudes see it being burned entirely.
Worried, terrified, and miserable,
Such ones are everywhere.
All these beings with offenses,
Because of their evil karmic causes and conditions,
Pass through asamkhyeyas of eons,
Without hearing the name of the Triple Jewel.
All who have cultivated merit and virtue,
Who are compliant, agreeable, and honest
They all see me
Here, speaking the Dharma.
Sometimes for this assembly,
I speak of the BuddhaÂ’s life span as limitless.
To those who see the Buddha only after long intervals,
I speak of the Buddha as being difficult to meet.
The power of my wisdom
The unlimited illumination of my wisdom
Is such that my life span is one of countless eons
Attained through long cultivation and work.
Those of you with wisdom,
Should not have doubts about this.
Cut them off entirely and forever,
For the BuddhaÂ’s words are real, not false.
They are like the clever expedients of the physician
Who, to cure his insane children,
Is actually alive, yet says he is dead,
And none can say that he speaks falsely.
I, too, am like a father to the world,
Saving all from suffering and woe.
But to living beings, inverted as they are,
I speak of cessation, although I actually remain.
Otherwise, because they often see me,
They would grow arrogant and lax.
Unruly and attached to the five desires,
They would tumble into the evil paths.
I am ever aware of living beings
Those who practice the Way and those who do not.
I speak various Dharmas for their sakes
To save them in an appropriate manner.
I am always thinking,
"How can I cause living beings
To enter the Unsurpassed Way
And to quickly perfect the body of a Buddha?"
http://www.buddhistdoor.com/resources/sutras/lotus/sources/contents.htm
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Hi all
I shall add on
1. The calling out to a savior in times of help is also present in other religions, esp catholicism, where they call out to Virgin Mary
2. Based on my study of both Lotus Sutra and Surangama Sutra, Chp 25 of LS is linked to the method advocated in Surangama Sutra. The method is known as the Meditation on the organ of hearing. In mandrin its known as Er Gen Yuan Tong. In the Surangama Sutra, it explains in dept and systematically based on the structure of LS Chp 25, as to why when you call Guan Yin, you have various effects in times of need.
In meditation there are methods which focus on 1 part of the body --> eg on breathing, on the nose tip, on the eye/ear/nose/tongue/body/mind. And Buddha has affirmed that any sense organ can bring one to englightenment. In the Surangama Sutra, the meditation on the organ of hearing is advocated as suitable for dhamma ending age sentient beings.
Chronologically Surangama Sutra is expounded after LS but just before the Nirvana Sutra. You can find clues in the sutras itself which suggest this. -
Thanks to all for the overwhelming response!
Frankly speaking... I need to refer to the dummies guide of Buddhism (if there's one)... Definitions such as yanas, Sravakas, Pratyeka etc are making my head spin...
So pardon me if I take a longer time to response and ask questions... I'm still at the apprentice level compared to the masters here! Meanwhile, keep the sharing alive!! Thanks to all! -
Here are simple explanations of the 5 vehicles, although only the last three are commonly mentioned.
http://www.jenchen.org.sg/5vehicles.htm
In his forty-nine years expounding on the Buddha-dharma, Sakyamuni Buddha, the founder of Buddhism, taught the Five Vehicles of Buddhism. These Five Vehicles are taught as expedients to cater to the different capacities and capabilities of sentient beings. In Buddhism the term ‘vehicle’ is analogous to a conveyance of deliverance for sentient beings. Thus, when one cultivates according to the teachings of these vehicles, one is conveyed or ferried from one shore to the other. That is, from the present shore where there is an abundance of affliction and suffering of birth and death, to theshore where there is bliss and enlightenment.
The Five Vehicles of Buddhism are:
Humanity Vehicle Buddhism, or translated phonetically from Mandarin, Jen Chen Buddhism: The main objectives of Jen Chen Buddhism are to purify the human mind and to promote a blissful culture for humanity, so that we may realize a happy and blissful family, and pure land in this world.
Deva Vehicle Buddhism: The doctrines expounded to the Devas or celestial beings.
Small Vehicle Buddhism, Sravaka, or Hinayana Buddhism: The doctrines for those who cultivate for the sake of personal liberation and aspiration for personal salvation. The highest level of attainment forcultivators of Hinayana Buddhism is the Arahat.
Middle Vehicle Buddhism or Pratyeka-Buddha Buddhism: This is slightly more advanced than the Small Vehicle Buddhism. Like those of the Small Vehicle Buddhism, practitioners of the Middle Vehicle Buddhism are not concerned about the salvation of other sentient beings.
Greater Vehicle Buddhism, Bodhisattva Vehicle Buddhism or Mahayana Buddhism: While the Small Vehicle is like a motorcycle or a bicycle which carries one or two persons at a time, the Greater Vehicle is likened to a train or a ship which can ferry many passengers on a single trip. Thus, the doctrines of the Greater Vehicle are for personal salvation as well as for the salvation of other sentient beings. Practitioners of the Greater Vehicle Buddhism aspire to ferrying both self and others to the shore of enlightenment. Amongst the well known Bodhisattvas of the Greater Vehicle Buddhism are Avalokitesvara or Kuan-Yin, Mahasthama, Manjusri, Ksitigarbha and last but not least, Samantabhadra Bodhisattva.
http://www.jenchen.org.sg/jencbuddhism.htm
Although the Five Vehicles of Buddhism are means through which one attains Buddhahood, they were expediently taught by Sakyamuni Buddha according to the capabilities of the sentient beings. In reality there is only one vehicle that leads to Buddhahood as is stated in the Lotus Sutra, "In the domain of the Buddhas of the ten directions, there is only One Vehicle of Buddha-dharma, not two nor three, for the rest were taught expediently by the Buddha."...