Interested in learning about buddhism
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Since the path is there , why dont you just walk yourself :)
why do you rely on the Daiseki Ikeda words and the Words of Daishonin and think they are the ultimate ?
If the human mind is exhaustless , would there be a Buddha Nature in you and me ?
Do you equate
Essence of Lotus Sutra = Your Buddha Nature ?
Hope to see whats your answer on that :)
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Originally posted by macTea:
Agree with your statement , but i don't agree that "To become a buddha, one generate Bodhicitta, practise the four immeasurable bhavana, go through many lifetimes to perfect their paramita and also to realise emptiness" is just an expedient means by the Buddha to lead people to Buddhahood. What has been employed is just an expedient means to help people but it is the not the ultimate aim of the Buddha.
Quotation from Lotus Sutra, Chapter 2
"Shariputra, all the Buddhas only teach and transform Bodhisattvas because they wish to demonstrate to living beings the Buddha’s knowledge and vision, because they wish to awaken living beings to the Buddha’s knowledge and vision, and because they wish to lead living beings to enter the Buddha’s knowledge and vision."
"Shariputra, I, now, too am also like this. Knowing that living beings have various desires to which their hearts are deeply attached, according to their basic dispositions, and by means of various causes and conditions, analogies, expressions, and the power of expedient devices, I speak the Dharma to them."
"Shariputra, this is all done so that they may attain the One Buddha Vehicle and the Wisdom of All Modes.
"Shariputra, all of you should, with one heart, believe, understand, accept and uphold the speech of the Buddha, for in the words of all the Buddhas there is nothing vain or false. There are no other vehicles; there is only the One Buddha Vehicle."
Quotation from Lotus Sutra, Chapter 16
"In all places, although the names by which I refer to myself are different and I may be older or younger, I also appear and announce that I am about to enter Nirvana. I also employ various expedient devices, speaking the subtle and wonderful Dharma and enabling living beings to bring forth happiness in their minds.
If to achieve the Buddhahood needs to take lifetimes of practice, then these people who never achieve Buddhahood in this lifetime. As quoted below, the "quickly perfect" attest to this.
Quotation from Lotus Sutra, Chapter 16
>I am always thinking,
>"How can I cause living beings
>To enter the Unsurpassed Way
>And to quickly perfect the body of a Buddha?"
Realising the twofold emptiness is not an expedient means, without realising this one is not even at the 1st Bhumi Bodhisattva level much less a Buddha. A Buddha is someone who has understood things to the very end and that includes full wisdom of the twofold emptiness. I have met Arhats, Bodhisattvas in this age, but not a Buddha.The next Buddha to appear in this world as prophecised by Shakyamuni Buddha is the Maitreya Buddha and he is predicted to come only millions or billions of years later at a golden age where people live till an age of 84000.
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Originally posted by macTea:
Hi,
1. ok, for the 1st point i forgot about the broader definition of the term so i take that back.
2. Then why in earlier SGI books (or at least, during my short stint in SGI in 1999-2000) are there definitions that Nichiren is the "Eternal Buddha" or 本佛, while Sakyamuni is 跡佛?
>> Good question. Eternal (本佛) and Provisional ( 跡佛) Buddha - it is not about status of supremacy that as implied by the name in case you are thinking along that path. Provisional Buddha meant that what Shakyamuni Buddha had preached is fixed at the certain point of life in the past (dust particle kalpas) whereas what Nichiren himself preached is with the Mystic Law that is eternal in its own entity since beginningless time. If you refer to the Lotus Sutra, it is mentioned "I have preached the Law in many ways, devising many means. But in these more than forty years, i have not yet revealed the truth"..and the truth is the Mystic Law...but it is so hard to preach. Put ourselves in the shoes of the Shakyamuni Buddha, trying to think hard how to convince his followers. just imagine if one tells us one that 1 + 1 doesn't equal to 2, after so many years of belief. And the Law exists no where exist ourselves, the answer is in us, the cause of our suffering. That is why, if you refer to other Sutras, you can find a common thread that he is trying to preach the Law but to the capacity of the intellectual capacity of the people, as no one can accept that the Law exists within himself and can be a Buddha like Shakyamuni (if you have read the story of the father and his sons analogy in the Buddhist sutra)...sorry i deviate again :D
3. I live in Japan, so i know what I'm saying. Of course, most Gakkai members are urged to vote for Komeito, and to support Komeito.
>> Definitely, but even those in priest robes may not be preaching real Buddhism if their intent is not correct, as long as they are human and have wrong intent.(Shakyamuni Buddha had even warned about priests who do not preach the real Buddhism) Moreover, it is the duty of the members to speak and highlight. Sometimes it just take one person to undo all the good efforts that have been put in by others. Being any political party, who wouldn't want to have all the votes? But it is still the choice of the members to choose who they want to vote to utimately
4. Not forgetting that Gakkai and Shoshu are still at loggerheads at each other. I remember attending meetings on both sides (1999-2000), and was asked to chant the Daimoku and pray for one to "attain victory" over the other.
>> Indeed, Gakkai and Shoshu have been at loggerhead since the spilt due to different practice ideological. It is nothing new, if you knew about the Christians side, the Methodist, Protestants etc..even between the Muslims and Christians during the Crusade. Sorry, i have drifted but i think the idea is there. If one sees evil and choose to be silent and not do anything, one is no different from the doer of evil. Speaking from Gakkai side, if not chanting for the victory against the Shoshu, what kind of compassion, righteous are we showing to the rest? It is precisely the reason that Shoshu has goes reversal the real essence of Nichiren Buddhism that victory must been seen.
Also, when an American friend of mine wanted to take Refuge in Buddhism at my temple in Japan, his then girlfriend from Gakkai objected to it. If Gakkai recognizes the value of other Buddhist schools, was there a need to object? It was only after they broke off did he manage to come down again to take Refuge.
>> it is anticipated reaction because who's wouldn't want one partner to practice the same as ones? would you object if someone who has been practicing close to you choose to join Soka Gakkai? As you have mentioned, it is his then girlfriend who object not Gakkai as an organization objects to him not practising Nichiren Buddhism.
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Sorry but i can't help to share with you this..perharps this is the contrast i see between Nichiren and Shakyamuni Buddha.
Nichiren: Life as a fisherman's son (lowest status of the society) Shakyamuni: Life as a prince (highest status of the society)
Nichiren: Persecute by all Buddhist schools and Court officials of entire country at that time including his followers (execution for 3). Almost being beheaded. Live in exile. Shakyamuni: Not much persecution of that degree.
Nichiren: Reveals the Truth to all people in the Lotus Sutra despite getting troubles with the officials. Inscribe the object of worship that symbolized the Law within ourselves and for us to see via "the mirror" so that we can "see" who we are. Shakyamuni: Taught the different vehicles to all so that their intellectual level can be at the level to accept the One vehicle. But did not reveal the Truth. He assigned the burden of following the preaching of the Law to his followers that is us to carry on preaching the Law.
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Hi macTea,
I wish to highlight that this thread here is about giving useful advice to someone who is "Interested in learning about Buddhism". Thus, it would be better if info on basic Buddhism & suggestions on which mainstream Buddhist organisations in S'pore to approach will then be more beneficial; rather than deviate from the main topic & engage in sectarian debates which may be confusing & demoralising to the would-be Buddhists who are new to the Buddha Dhamma.
Just to share with you, I am a Buddhist who specialises in the Lotus Sutra & Nichiren Buddhism. In lieu of this, I would like to suggest to carry over sectarian debates here to Nichiren Buddhism Sgforums http://NichirenBud.sgforums.com/ .
With respects here to the moderator of the Buddhism Sgforums, what do you think?
Namu Myoho Renge Kyo!
Namu Kuon Jitsujo Honshi Shakamuni Butsu!
Namu Rissho Daishi Nichiren Daibosatsu!
Yours in Lord Buddha's Grace
With Gassho,
Supa Naga -
Originally posted by bohiruci:
So your point being ?
> Guess you should have know what i am saying else you will not be saying whatever follows.
now you are already a Buddha ?
> That is depends on what your definition is about. Everyone, that is including you and me, have the Buddhahood. Buddha means characteristics of wisdom, endurance and compassion. Well, i have to admit i have more to improve :D
>Quite interesting to see that you quote certain passage without rethinking what it means in real ..The Tientai and Tendai essence of Lotus Sutra
That interesting, perharps you will like to share what you have in mind, especially the Tientai and Tendai essence? that will be insightful for everyone
>You say all this are expedient ..but how about voting to Komeito ?
Sorry, i don't understand how "expedient" and voting to komeito comes to associate together? Pls enlighten me.
>Is that politics ?then where does Politics and religion complements each other
Do you meant voting to Komeito is politics? Sorry i don't really understand
Taiwan is a Buddhist majority country ,so why doesnt the Buddhist Organisation influenced the voters ?
> Each country has its own way of dealing things. Perharps you need to check with the Buddhist organisation in Taiwan?
>I am hoping to see how you would define mundane affairs and spiritual affairs clearly
Thanks, i am not a know-all but i believe Buddhism is about the society and life we are living and definitely not an intellectual, ritual affairs only. It seems you have some ideas about it, perharps you can share with me. :D
>I have ex-sokka Gakkai friends who told me about the convenient path ,which leads to more confusion on the status of Lotus Sutra in the Order of Sokka Gakkai .Care to tell me ,honestly ,What does the Universal Gate Chapter of Avalokiteshvara meant to you ?
Pls define "convenient path" and elaborate further on "more confusion on the status of Lotus Sutra in the Order of Soka Gakkai". Too little information to comment. And perharps you can share on the "Universal Gate Chapter of Avalokiteshvara" on the association of this topic, that will be more effective in communicating your point over. thanks
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Originally posted by bohiruci:
>Since the path is there , why dont you just walk yourself :)
As a matter of fact, am walking. :D But walking by oneself is not the goal of Buddhism. Hope i ans your question :D
>why do you rely on the Daiseki Ikeda words and the Words of Daishonin and think they are the ultimate ?
I don't rely on Daisaku Ikeda words and Daishonin, i rely on my common sense and the way of my philosophy. I believe in what meant sense. Long before i come to know Nichiren Buddhism, i have been to other Buddhisms Taosims, Christianity, Catholicity, non-religion like Anthony Robbins, etc. But never one strike a note with me in helping to solve my problems.
>If the human mind is exhaustless , would there be a Buddha Nature in you and me ?
Definitely. Florence Nightingale (compassion), Gandhi(wisdom) also exhibits Buddha Nature. Buddha nature is a human characteristic at its best play.
>Essence of Lotus Sutra = Your Buddha Nature ?
Essence of Lotus Sutra to my humble understanding, is equalled to the Mystic Law in us.
No problem, take care :D, Sorry i need to take this discussion else where as requested..But great questions you posed :D
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Originally posted by ceasar_naga:
Hi macTea,
I wish to highlight that this thread here is about giving useful advice to someone who is "Interested in learning about Buddhism". Thus, it would be better if info on basic Buddhism & suggestions on which mainstream Buddhist organisations in S'pore to approach will then be more beneficial; rather than deviate from the main topic & engage in sectarian debates which may be confusing & demoralising to the would-be Buddhists who are new to the Buddha Dhamma.> Sure no problem, sorry i deviated from the main topic but sorry i don't share your view on the "demoralising" part :P. No problem, i will refer to the posted link as show. Thanks
Just to share with you, I am a Buddhist who specialises in the Lotus Sutra & Nichiren Buddhism. In lieu of this, I would like to suggest to carry over sectarian debates here to Nichiren Buddhism Sgforums http://NichirenBud.sgforums.com/ .
With respects here to the moderator of the Buddhism Sgforums, what do you think?
Namu Myoho Renge Kyo!
Namu Kuon Jitsujo Honshi Shakamuni Butsu!
Namu Rissho Daishi Nichiren Daibosatsu!
Yours in Lord Buddha's Grace
With Gassho,
Supa Naga -
Hi mactea ,
I am quite happy you managed to answer all the questions
Its just an exchange of ideas , well i dont impose on people who are in Sokka Gakkai
my point on the Universal Gate Chapter is what is your reverence on that
Do you or do not accept the Marvellous quality of Avalokiteshvara ?
Did you attempt to read the whole Lotus Sutra
My sincere advice is ,aside from whatever your association teaches you
spend 2-3 years reading the whole sutra
you will know what i mean
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Sorry was away and couldn't reply the past few days.
macTea: Definitely. Florence Nightingale (compassion), Gandhi(wisdom) also exhibits Buddha Nature. Buddha nature is a human characteristic at its best play.There are many great men in history and the present who exhibit great and respectable characteristics that all men whether spiritual or non-spiritual should learn from.These people include Florence Nightingale, Gandhi, Mother Theresa and many more.
However there is a difference between such great men and Enlightened Beings. Because though these great men possesses great characteristics, they are still mundane qualities that when cultivated mostly leads up to rebirth in the Brahma realms -- and though it is a blissful plane of existence, it is nevertheless still within Samsara, and is impermanent and therefore not the ultimate aim of Buddhism. And for these reasons, possessing qualities of mundane compassion and wisdom alone does not qualify one as a Buddha nor is one an enlightened being.
In Buddhism, the difference that distinguishes our teachings from the innumerable teachings in other religions that leads the follower on the path to heaven is that our teachings emphasizes on developing insights and wisdom that leads to liberation. These insights include the twofold emptiness I mentioned earlier.Without such insights, great men are still men, not Buddhas. The path and insight that leads to liberation is an entirely different matter and can only be cultivated through Vipashyana (insight practices) -- which in Buddhism alone can it be found. The teachings of mundane compassion and wisdom and other virtues are common to all religions, but Vipashyana and the path to liberation alone is peculiar to Buddhism. It is only through developing wisdom and insights that leads to the purification of all afflictions.
As Loppon Namdrol said:
Whoever is attached to a result for this life, is not a Dharma person.
The purpose of Dharma is liberation, not feeling better in this life. The purpose of Dharma is not the cultivation of mundane compassion, and so on.
The purpose of Dharma is to control afflictions, then overcome them, and finally, to attain a state of total omniscience and freedom.
Now it does not mean that the results from dharma practice cannot be seen in this lifetime -- rather what he meant is that dharma is not about improving conditions in our life through merit making, dharma is not just about becoming a better person and become relatively happier -- it is not as simple as that.
But liberation and the highest, eternal bliss is definitely possible in this very lifetime through the Dharma. -
For those who don't understand what I mean by the twofold emptiness, here's an excerpt from a Buddhist glossary:
Two emptinesses (二空) include (1) emptiness of self, the Ä�tman, the soul, in a person composed of the five aggregates, constantly changing with causes and conditions; and (2) emptiness of selves in all dharmas—each of the five aggregates, each of the twelve fields, and each of the eighteen spheres, as well as everything else with no independent existence. No-self in any dharma implies no-self in a person, but the latter is separated out in the first category. Realization of the emptiness of self in a person will lead to attainment of Arhatship or Pratyekabuddhahood. Bodhisattvas who have realized both emptinesses ascend to the First Ground on their Way to Buddhahood..............
And for a good introduction to mindful awareness and vipassana (insight) practice can refer to http://www.urbandharma.org/udharma4/mpe13.html
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BTW it does not mean that virtues such as compassion are not important. They are important, but prior to realising emptiness, we have no way of knowing or experiencing transcendental wisdom and compassion of a Bodhisattva who have reached at least the 1st Bhumi. And hence prior to emptiness insight, our compassion is 'mundane' rather than supramundane.
As explained in the Vimalakirti Sutra, the compassion of a Bodhisattva is non-dual -- he does not see a self or an other. For us, we can never know that non-dual and unconditioned compassion of an enlightened Buddha or Bodhisattva prior to insight of emptiness.
For more information on this topic based on Vimalakirti Sutra see the thread Good sir, how should a bodhisattva regard all living beings?
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Originally posted by bohiruci:
Hi mactea ,
I am quite happy you managed to answer all the questions
Its just an exchange of ideas , well i dont impose on people who are in Sokka Gakkai
my point on the Universal Gate Chapter is what is your reverence on that
Do you or do not accept the Marvellous quality of Avalokiteshvara ?
Did you attempt to read the whole Lotus Sutra
My sincere advice is ,aside from whatever your association teaches you
spend 2-3 years reading the whole sutra
you will know what i mean
i did read the Lotus Sutra, but of course, i don't profess i read all or understand everything. Hmm...spend 2-3 years reading the whole sutra? well, i would like to spend my time in better use like applying in what i read in real life rather being in an academic..if reading Sutra can lead to enlightenment then, what about those who can't read? :D
"my point on the Universal Gate Chapter is what is your reverence on that" perhaps it is more effective for you to precisely indicate what you are trying to say..that helps in this discussion. :D
definitely, i hope i dun see as imposing my view but just want to share another perspective :D
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Originally posted by An Eternal Now:
Sorry was away and couldn't reply the past few days.
There are many great men in history and the present who exhibit great and respectable characteristics that all men whether spiritual or non-spiritual should learn from.These people include Florence Nightingale, Gandhi, Mother Theresa and many more.
However there is a difference between such great men and Enlightened Beings. Because though these great men possesses great characteristics, they are still mundane qualities that when cultivated mostly leads up to rebirth in the Brahma realms -- and though it is a blissful plane of existence, it is nevertheless still within Samsara, and is impermanent and therefore not the ultimate aim of Buddhism. And for these reasons, possessing qualities of mundane compassion and wisdom alone does not qualify one as a Buddha nor is one an enlightened being.
In Buddhism, the difference that distinguishes our teachings from the innumerable teachings in other religions that leads the follower on the path to heaven is that our teachings emphasizes on developing insights and wisdom that leads to liberation. These insights include the twofold emptiness I mentioned earlier.Without such insights, great men are still men, not Buddhas. The path and insight that leads to liberation is an entirely different matter and can only be cultivated through Vipashyana (insight practices) -- which in Buddhism alone can it be found. The teachings of mundane compassion and wisdom and other virtues are common to all religions, but Vipashyana and the path to liberation alone is peculiar to Buddhism. It is only through developing wisdom and insights that leads to the purification of all afflictions.
As Loppon Namdrol said:
Whoever is attached to a result for this life, is not a Dharma person.
The purpose of Dharma is liberation, not feeling better in this life. The purpose of Dharma is not the cultivation of mundane compassion, and so on.
The purpose of Dharma is to control afflictions, then overcome them, and finally, to attain a state of total omniscience and freedom.
Now it does not mean that the results from dharma practice cannot be seen in this lifetime -- rather what he meant is that dharma is not about improving conditions in our life through merit making, dharma is not just about becoming a better person and become relatively happier -- it is not as simple as that.
But liberation and the highest, eternal bliss is definitely possible in this very lifetime through the Dharma.sorry am away too..haha..:D need to break down each of the paragraphs to comment..so i may take some time..do bear with me :D hehe..
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Originally posted by An Eternal Now:
However there is a difference between such great men and Enlightened Beings. Because though these great men possesses great characteristics, they are still mundane qualities that when cultivated mostly leads up to rebirth in the Brahma realms -- and though it is a blissful plane of existence, it is nevertheless still within Samsara, and is impermanent and therefore not the ultimate aim of Buddhism. And for these reasons, possessing qualities of mundane compassion and wisdom alone does not qualify one as a Buddha nor is one an enlightened being.
>> well, it depends on whether one believes in the presence of Enlightened Beings to make this comparison valid. Because Enlightened Beings is deemed as perfect and way above of great men. But because of this huge gap in characteristics, no one will ever think that they are near or able to become Buddha. But because these great men possess the great characteristics of human that it becomes an inspiration to those of the commoners like us, because we live in this world and not those worlds of the "Enlightened Beings". Buddha's teaching is deeply rooted into this world, the world where we are living and to teach all of us that all sufferings, pain are bound into this world where we draw our first breath and end with our last one. But the key to not to accept defeat and challenge our obstacles that differentiate a "Buddha" and a "non-Buddha".
In Buddhism, the difference that distinguishes our teachings from the innumerable teachings in other religions that leads the follower on the path to heaven is that our teachings emphasizes on developing insights and wisdom that leads to liberation. These insights include the twofold emptiness I mentioned earlier.>> Why live for the future (in the other "world") but rather to live for the moment?
Without such insights, great men are still men, not Buddhas. The path and insight that leads to liberation is an entirely different matter and can only be cultivated through Vipashyana (insight practices) -- which in Buddhism alone can it be found. The teachings of mundane compassion and wisdom and other virtues are common to all religions, but Vipashyana and the path to liberation alone is peculiar to Buddhism. It is only through developing wisdom and insights that leads to the purification of all afflictions.
>> Before i can comment, perhaps you wish to give a few statements on what is the "insight practices" which are referred?
As Loppon Namdrol said:
Whoever is attached to a result for this life, is not a Dharma person.
The purpose of Dharma is liberation, not feeling better in this life. The purpose of Dharma is not the cultivation of mundane compassion, and so on.
The purpose of Dharma is to control afflictions, then overcome them, and finally, to attain a state of total omniscience and freedom.
Now it does not mean that the results from dharma practice cannot be seen in this lifetime -- rather what he meant is that dharma is not about improving conditions in our life through merit making, dharma is not just about becoming a better person and become relatively happier -- it is not as simple as that.>> Sorry i am not familiar in the quotation you quoted but i think if Buddhism is so complicated to practice, one would never find joy in it and practice it. I think the quotation that is quoted are referring to some situation in context? :D but interestingly, you mentioned about "not as simple as that"..can you elaborate? :D
But liberation and the highest, eternal bliss is definitely possible in this very lifetime through the Dharma. -
Originally posted by An Eternal Now:
BTW it does not mean that virtues such as compassion are not important. They are important, but prior to realising emptiness, we have no way of knowing or experiencing transcendental wisdom and compassion of a Bodhisattva who have reached at least the 1st Bhumi. And hence prior to emptiness insight, our compassion is 'mundane' rather than supramundane.
>> hmmm, if to get enlightenment is so complicated, it is even harder for man-in-the-street to get happiness from practising Buddhism. It is like getting a Phd?
As explained in the Vimalakirti Sutra, the compassion of a Bodhisattva is non-dual -- he does not see a self or an other. For us, we can never know that non-dual and unconditioned compassion of an enlightened Buddha or Bodhisattva prior to insight of emptiness.
>> Perharps you like to summarise that in simple layman terms? :D Thanks
For more information on this topic based on Vimalakirti Sutra see the thread Good sir, how should a bodhisattva regard all living beings?
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>> well, it depends on whether one believes in the presence of Enlightened Beings to make this comparison valid
Of course all Buddhists must believe in the existence of enlightened beings otherwise what's the whole point of having Buddhism and practicing Buddhism if not to get enlightened?
In fact enlightened beings are more common than people might think. I have known many enlightened people around me -- leading seemingly ordinary lives. Some are in this forum. Of course, I'm not saying me.
Because Enlightened Beings is deemed as perfect and way above of great men. But because of this huge gap in characteristics, no one will ever think that they are near or able to become Buddha.
As I have said, in modern times there continue to be many bodhisattvas and arhats who have realised ultimate truth, even though a full Buddha like Shakyamuni is more rare. In other words: it is definitely possible to get enlightened in this lifetime, many people have done that. That means they are enlightened, but not yet at the level of Buddhahood which they still have to perfect their wisdom and all the other paramitas over lifetimes before attaining Buddhahood. Nevertheless, although these Bodhisattvas and Arhats may not have perfected all virtues but they are certainly inspirational and have become liberated from samsara/all sufferings and realised ultimate reality. The Bodhisattvas having been liberated from samsara or uncontrolled rebirth nevertheless does not enter into his personal nirvana like the Arhat and continues carrying his vows, benefiting/saving sentient beings and continuing his path to Buddhahood.
When I say 'enlightened beings' I'm refering to all kinds Aryas -- whether Arhats (and even stream enterers, once returners, non returners), Pratyekabuddhas, Bodhisattvas (starting from the 1st bhumi), and Buddhas.
But because these great men possess the great characteristics of human that it becomes an inspiration to those of the commoners like us
Of course. It is an inspiration to everyone, not only in Buddhism. But many of these great men who are not enlightened possesses mundane virtues and there is no need for Buddhism if one just wants to cultivate these mundane virtues.
It is in Buddhism alone that we can realise the true nature of reality and attain liberation.
, because we live in this world and not those worlds of the "Enlightened Beings".
Enlightenment does not change the world/conditions a person lives in, it simply removes the ignorance the person have of himself and the world that causes samsara, clinging, sorrow and suffering. (i.e. the illusion of being a separate self, the illusion of subject and object, the illusion of inherent existence of phenomena)
As David Loy says:
"Nothing of sa�s�ra is different from nirv�ṇa, nothing of nirv�ṇa is different from sa�s�ra. That which is the limit of nirv�ṇa is also the limit of sa�s�ra; there is not the slightest difference between the two." [1] And yet there must be some difference between them, for otherwise no distinction would have been made and there would be no need for two words to describe the same state. So N�g�rjuna also distinguishes them: "That which, taken as causal or dependent, is the process of being born and passing on, is, taken noncausally and beyond all dependence, declared to be nirv�ṇa." [2] There is only one reality -- this world, right here -- but this world may be experienced in two different ways. Sa�s�ra is the "relative" world as usually experienced, in which "I" dualistically perceive "it" as a collection of objects which interact causally in space and time. Nirv�ṇa is the world as it is in itself, nondualistic in that it incorporates both subject and object into a whole which, M�dhyamika insists, cannot be characterized (Chandrakīrti: "Nirv�ṇa or Reality is that which is absolved of all thought-construction"), but which Yog�c�ra nevertheless sometimes calls "Mind" or "Buddhanature," and so forth.
Buddha's teaching is deeply rooted into this world, the world where we are living and to teach all of us that all sufferings, pain are bound into this world where we draw our first breath and end with our last one. But the key to not to accept defeat and challenge our obstacles that differentiate a "Buddha" and a "non-Buddha".
Buddhism is deeply rooted in our lives -- before we attempt to change others or the world, an inner transformation must first take place. Buddha is most concerned about the suffering and liberation of suffering of all sentient beings. But liberation is not through cultivation of mundane qualities (like loving kindness, generosity, and so on) or performing virtuous deeds alone. These things are important, can result in very good karma, rebirth in higher realms, but not liberation.
Rather, it is through momentary observation/mindful-awareness of our ordinary sensate reality we are experiencing moment to moment, that we can gain insights on the nature of reality and thus attain liberation. This is done through insight practices like Vipashyana or Vipassana. This practice is not in any way 'other worldly' and is very practical. Though sitting meditation is still important, mindful awareness can and should be practiced at every moment in our lives.
This is something very practical and we can see benefits in our lives. This is a well written article about the practice: http://www.urbandharma.org/udharma4/mpe13.html
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>> hmmm, if to get enlightenment is so complicated, it is even harder for man-in-the-street to get happiness from practising Buddhism. It is like getting a Phd?
Nope. It is not complicated at all -- the practice is very simple and down to earth. See http://www.urbandharma.org/udharma4/mpe13.html
It is not like getting a PhD since enlightenment is not an intellectual enlightenment or realisation -- but rather it is an experiential, quantum shift of perception that is a result of deep clarity or awareness of the nature of our ordinary, sensate reality from moment to moment.
To arrive at that, we practice. Instead of chasing after thoughts and experiences, we let go of all attachments and become still and yet alert, and start observing our experiences both passively (without attaching) and participatively.
The challenge is not only to practice this in sitting meditation (though important) but also in all circumstances of our lives, to always be aware of our thoughts and experiences and yet unattached - rather than being unaware and lost in chasing after them, or lost in clinging/attachments, liking/disliking or craving/aversion, and so on.. but simply observe in naked awareness whatever arises in our field of experience without holding on them. We become mirror like awareness, which does not react or attach to whatever it reflects but still reflects everything in vivid clarity, and the reflections appears and vanishes moment to moment, leaving no traces behind.
To observe in naked awareness means there is just that pure experience without the arbitrary layer of thoughts -- we do not label and conceptualise what we experience -- for example when seeing trees we do not try to define and name/label what we see, or judge them as good or bad, likeable or unlikeable, but there is just the pure sight/seeing -- similarly when we hear a bird chirping, we don't quickly rush to label it and conceptualise it -- there is at the moment just vivid, naked, awareness manifesting according to conditions as the sound.
In mindful awareness we are also aware of the three characteristics (impermanence, suffering, no-self) in every moment of our experience.
(Daniel: Impermanence means that many sensations arise and vanish completely during every second of awareness. Suffering means that the illusion of a watcher, observer, or doer, commonly called the “self”, is inherently painful. No-self means that all sensations arise on their own in a natural causal fashion and are aware where they are, requiring no separate agent or observer at all.)
Through diligent practice of mindful awareness as practiced in Vipassana, along with right views, we will start to gain insights about ourselves... both in terms of ultimate truth and relative truths. We also experience more freedom and liberation.
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Some old conversations with our moderator Thusness, hope it's useful:
(12:21 AM) Thusness: what is the role of insight meditation?
(12:22 AM) Thusness: why bare attention?
(12:22 AM) Thusness: why naked awareness?
(12:22 AM) Thusness: when insight meditation is taught and buddha said when hearing jsut the sound...this and that...
(12:23 AM) Thusness: what buddha wanted is to experience directly what awareness is, the arising, the ceasing, the clarity, the non-dual nature
(12:23 AM) Thusness: in DO
(12:24 AM) AEN_____: icic..
(12:24 AM) Thusness: not to note it with thought or place any conclusion on any experience.
(12:25 AM) Thusness: "this is impermanence" is not about noting and place any conclusion about an phenomenon arising.
(12:26 AM) Thusness: but experience impermanence directly, not in words
(12:26 AM) AEN_____: icic.. yea
(12:26 AM) Thusness: be impermanence and know what is it really...
(12:26 AM) Thusness: see what clarity is, not what it should be
(12:27 AM) Thusness: it is luminous and yet empty...experience it directly...it is so.
(12:27 AM) AEN_____: icic..
(12:27 AM) Thusness: break the solidity until there is no holding simply thus.------------------
Thusness conversing with a friend of mine:
Ck: john, how to practise vipassana in daily life?
Thusness: just observe every sensation.
Thusness: until one day u are able to experience "emptiness as form".
Thusness: then it becomes effortless.
Thusness: Truthz u cannot imagine the bliss when one clearly experiences that.
Thusness: but there is no point to over stress anything.
Thusness:
Ck: Thusness just observe every sensation... give me an eg?
Thusness: when u breath, u don't have to care what is the right way of breathing, whether u breath hard or soft, smooth or fine...just experience as much clarity as u can...just that experience...regardless of what it is like.
Thusness: same for all other experiences.
Ck: wot abt sound? hows it?
Thusness: when u hear, just the sound...the totality of the sound. There is no how but just to do away with all abitary thoughts. Hear the sound as clear as u can be.
Ck: then wot abt thots?
Ck: thots r v sticky
Thusness: thoughts seldom arise if the practice is correct. If it arises, then not to chase after its meaning. Not to answer urself what it means, not to dwell in 'what'...then u will resort to just the moment of awareness.
Ck: when i try to be just openly aware, i notice that i jump from sense to sense
Ck: like one moment hearing, then touch, etc
Thusness: that is okie.
Thusness: our nature is so.
Ck: wots the rite way to do it
Thusness: don't think that u should concentrate.
Thusness: ur only duty is to sense with as much clarity as possible.
Ck: and for all the sensations, i dun dwell in the 'what'?
Thusness: ur mind is looking for a way, a method
Thusness: but what that is needed is only the clarity.
Thusness: however because our mind is so molded and affect by our habitual propensities, it becomes difficult what that is direct and simple.
Thusness: just stop asking 'how', 'what', 'why'.
Thusness: and submerge into the moment.
Thusness: and experience.
Thusness: i perfer u to describe.
Thusness: not to ask how, what, why, when, where and who.
Thusness: only this is necessary.
Ck: ok
Thusness: if u practice immediately, u will understand.
Thusness: if u entertain who, what, where, when and how, u create more propensities and dull ur own luminosity.
Ck: i shuffle btw self inquiry, observing sensations n thots, being aware... its ok rite
Thusness: yes
Ck: means start work i'll hv even more propensities...
Thusness: that is when u do not understand what awareness, but it is true to certain extend. -
Excerpt from http://www.interactivebuddha.com/Insight%20Practice%20Instructions%20Legal%20size.pdf
By Daniel M. Ingram, a dharma teacher and Arhant from the Mahasi Sayadaw tradition.
Motivation
Insight practices lead to two basic kinds of insight: relative and ultimate. Relative insights are what comes from getting to know our emotions, bodies, thoughts and hearts at the level of content: the stories, the specific qualities, the causes, the effects. These insights can be of great value.
Ultimate insights refer to the stages of awakening, realization, enlightenment, or whatever you want to call it. These insights are not dependent upon the content, stories, dramas, pains, successes or failures of our lives. Instead, they are about some other aspect of awareness, of being, of consciousness itself. Ultimate insights cause permanent changes in the relationship to reality and eliminate fundamental levels of suffering forever. Discussing ultimate insights is a very difficult thing to do. It tends to lead to descriptions that sound like paradoxes, fantasies, or nonsense. However, attaining the stages of awakening is highly recommended even if they are hard to describe. This is definitely possible with sufficient effort and skill. The insight practice presented here are one effective technique for awakening.
The attainment of both relative and ultimate insights is the motivation to do insight practices.
(for more info on the theory and practice of Insight Practice/Vipassana please see http://www.urbandharma.org/udharma4/mpe13.html and http://www.interactivebuddha.com/Insight%20Practice%20Instructions%20Legal%20size.pdf)
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As Thusness rightly said, "Buddhism is not about humanism, it is about Awareness."
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Originally posted by ceasar_naga:
Hi S.gal83,
I have more organisations to intro to you:
- Buddha Dhamma Mandala Society http://www.bdms.org.sg/
- The Mahaprajna Buddhist Society http://tmbs.org.sg/
- Singapore Buddhist Mission Youth http://sbmyouth.blogspot.com/
- Buddhist Fellowship Youth http://the-youngones.xanga.com/
- Kwan Yin Chan Lin http://www.kyclzen.org/
- The Buddhist Library http://www.buddhlib.org/
- Lotus Sutra Buddhist Association http://nichiren-shu.org/
If you need more assistance, I'm more than happy to help you.
Yours in Lord Buddha's Grace,
With Gassho,
Supa Naga
Namu Myoho Renge Kyo! Homage to the Original Teacher, the Eternal Sakyamuni Buddha!I second the first 2 options by Naga.
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Originally posted by macTea:
2) Shakyamuni Buddha is revered as the founding father of Buddhism, not a disrupting fact. Shaykamuni Buddha come out with the Lotus Sutra and hid the essence in the Sutra. But Nichiren is the one who helps to reveal the real Law in the Lotus Sutra which has been hidden away for years. Without Nichiren, the Law will be hidden. No one is above the Law, not even Shakymuni Buddha or Nichiren.
An interesting point that you had bring up. It has long been argued that without Nichiren Shonin Lotus Sutra might have been forgotten. The fact is that, whether there was Nichiren Shonin or not (I do respect him for his endeavour), Lotus Sutra would still be preached.I have never felt that the real Law in the Lotus Sutra has been 'hidden'. It's just that no one makes it a popular trend. If the real Law has indeed been hidden, then there will not be a praise call �万亿化生释迦牟尼佛. This would have imply that (from the Lotus Sutra point of view), all Buddhas are just manifestation of Sakyamuni Buddha. This lead to what? This leads to the point that Sakyamuni Buddha is recognised as 'the Source' of Buddhahood, or at least the Source of the personification of the Buddhas.
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Originally posted by macTea:
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Sorry but i can't help to share with you this..perharps this is the contrast i see between Nichiren and Shakyamuni Buddha.
Nichiren: Life as a fisherman's son (lowest status of the society) Shakyamuni: Life as a prince (highest status of the society)
This is an interesting part which I had discussed with some interesting individuals before. From a political point of view, it is not uncommon to see that an individual from a lower status in the society trying to bring a revolution when they see something that is not right to them. This makes them often become fervent (not to forget that Bushido-culture/spirit that might have been pervalent in Japan during that time). Since they already have nothing to lose, as they are from the lower status in the society, heading on and persevere could bring them a new chance and opportunity, so why not?
Whereas, Sakyamuni Buddha, from a higher status in the society. He was a prince. He could have inherited His father's Kingdom. But Sakyamuni Buddha chose not to. What is the point of enjoying a luxurious life where He had already realised the sufferings that people, across the castes had to go through? So He willingly gave up the luxurious, over-materialistic life that was meant for Him, in search for the Truth, a Way that delivers all, not only for His own.
Nichiren: Persecute by all Buddhist schools and Court officials of entire country at that time including his followers (execution for 3). Almost being beheaded. Live in exile. Shakyamuni: Not much persecution of that degree.
This will be an unfair comparison. Before you mislead others, I feel that we have to understand that both Nichiren Shonin and Sakyamuni Buddha lived in different timeline and location, therefore the culture that the common people have are different. As mentioned in my previous point, a lower status individual uprising a revolution in attempt to change the authorities. With aggressive manner (I don't blame him, that was probably how fervent Japanese would be at that time), this of course attracted a lot of persecutions. Not to forget it was a time of turbulent during Nichiren Shonin's time.
Sakyamuni Buddha did not go through a life without persecution. The reason is very simple. Prince Siddhartha (before He attained Enlightenment) was a gentle man. His actions and speech were gentle and kind towards others. He was given opportunities to take over the various religious or spiritual beliefs during his quest for Enlightenment. He did not give in to these temptations, He knew that was something else, a Truth that was covered to be re-discovered. He eventually attained His Enlightenment. The Truth that Sakyamuni Buddha preached, influenced and benefitted many people. Many followers of other beliefs converted to become His students. This would have upset the leaders belonging to other beliefs. Challenges came but not aggressive but all keeping in mind that they are seeking the Truth. Sakyamuni Buddha did not set out His path in trying to prove others wrong or err. The society during His time hold spiritual cultivators in high respect.
In modern terms, there is this thing call the Law of Attraction. If a person is aggressive, he naturally finds himself in situation meeting with angry people. The opposite holds true that if a person is gentle and calm, he generally finds himself in meeting gentle and calm people.
Nichiren: Reveals the Truth to all people in the Lotus Sutra despite getting troubles with the officials. Inscribe the object of worship that symbolized the Law within ourselves and for us to see via "the mirror" so that we can "see" who we are.
This is the interesting thing that most Soka members would have emphasize --- that Sakyamuni Buddha had hidden the Truth. So what Truth has it been hidden? The Truth had only been 'hidden' for the 3000 monks who chose to leave before Sakyamuni Buddha revealed the Truth, the Law. If the Truth, the Law is genuinely hidden, Sakyamuni Buddha would not have preached the Lotus Sutra at all.
Shakyamuni: Taught the different vehicles to all so that their intellectual level can be at the level to accept the One vehicle. But did not reveal the Truth. He assigned the burden of following the preaching of the Law to his followers that is us to carry on preaching the Law.
This again, shows the compassion and wisdom that Sakyamuni Buddha possessed. When Sakyamuni Buddha preached, He did not only consider that benefits that His immediate audience would have gained but also for people in future. Chapter 5 of the Lotus Sutra had already mentioned that there will always be people of different capacities. So the compassionate Sakyamuni Buddha taught different vehicles that prepare them. It's like preparing someone for a full 42km marathon. You cannot possibly ask someone who fail his IPPT to go straight into participating and expect good results. Need to further condition. This shows how wise Sakyamuni Buddha was.
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My points in blue.
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Originally posted by macTea:
i did read the Lotus Sutra, but of course, i don't profess i read all or understand everything. Hmm...spend 2-3 years reading the whole sutra? well, i would like to spend my time in better use like applying in what i read in real life rather being in an academic..if reading Sutra can lead to enlightenment then, what about those who can't read? :D
If you choose not to read the full Lotus Sutra, then I can safely say that you have only applied or understand from the Soka's point of view. The very fact that the Lotus Sutra has been revealed and preached by Sakyamuni Buddha says that it is no longer a hidden Truth. It remains as a hidden Truth is because you're conditioned by your organisation to believe so, which in my opinion isn't true. had read the whole Lotus Sutra (in case you're not aware, Lotus Sutra translated by Kumarajiva consists of 28 chapters, not only that few chapters that you recite) for at least 7 times. On and off, whenever I feel like it, I will read selected chapters. I will not say I have attained Enlightenment but at least at the literal level, I will confidently tell you I understand well enough not to be fooled by Ikeda and Nichiren Shoshu's words.
For those who can't read? My goodness, read up on Chapter 10 of the Lotus Sutra, that is the roles and responsbilities of a practitioner of the Lotus Sutra! =)
My points in blue again.
Good luck in exploring the Lotus Sutra.
May the Eternal Buddha, Lord Sakyamuni and all preachers of Lotus Sutra guide and open the path of Enlightenment for you.
Namu Myoho Renge Kyo