A question about Buddha Goddess Tara

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tkp67
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Re: A question about Buddha Goddess Tara

Post by tkp67 »

SilenceMonkey wrote: Mon May 10, 2021 4:08 pm
tkp67 wrote: Mon May 10, 2021 11:00 am
SilenceMonkey wrote: Mon May 10, 2021 5:06 am

Tara and Guan Yin are different. It's a common mistake. There's a lot of people who see the similarities of the divine feminine in each tradition, how each of them will swiftly and surely answer one's prayers in times of distress. But they're actually different beings.
The function Tara provides is manifested through this bodhisattva.

None of these entities are external manifestations. To place an object of devotion outside of the gohonzon objectifies that entity as external independant agency.

The specificity of Nichiren's teachings provide a required function to assure a practitioner reaches a stage of non regression.
My point was that just as Guan Yin and Amitabha are different buddhas, so are Tara and Guan Yin.

Whether they are primordially included in the Gohonzon is another question.

In the Vajrayana, though, all buddhas are actually understood to be one. They are merely different manifestations of Buddha. Guan Yin is the essence of Buddha's compassion and Tara is the essence of enlightened activity.

Perhaps the Lotus Sutra is a manifestation of Buddha in the same way, as would be all other Mahayana sutras. Each sutra an expression of the primordial Buddha.
I am not comparing the fruit my dear friend but rather the methodology.

Many of these deities, bodhisattva and buddhas have the capacity to appear as required.

The core of Nichiren's teachings is that the mind should focus on one object of devotion as representative as the totality of shakyamuni's enlightenment. That bodhisattva's function is meant to be including in the object of devotion with others, not separate. Mutual possession of the ten realms functions in one entity.
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Re: A question about Buddha Goddess Tara

Post by SilenceMonkey »

tkp67 wrote: Mon May 10, 2021 6:11 pm
SilenceMonkey wrote: Mon May 10, 2021 4:08 pm
tkp67 wrote: Mon May 10, 2021 11:00 am

The function Tara provides is manifested through this bodhisattva.

None of these entities are external manifestations. To place an object of devotion outside of the gohonzon objectifies that entity as external independant agency.

The specificity of Nichiren's teachings provide a required function to assure a practitioner reaches a stage of non regression.
My point was that just as Guan Yin and Amitabha are different buddhas, so are Tara and Guan Yin.

Whether they are primordially included in the Gohonzon is another question.

In the Vajrayana, though, all buddhas are actually understood to be one. They are merely different manifestations of Buddha. Guan Yin is the essence of Buddha's compassion and Tara is the essence of enlightened activity.

Perhaps the Lotus Sutra is a manifestation of Buddha in the same way, as would be all other Mahayana sutras. Each sutra an expression of the primordial Buddha.
I am not comparing the fruit my dear friend but rather the methodology.

Many of these deities, bodhisattva and buddhas have the capacity to appear as required.

The core of Nichiren's teachings is that the mind should focus on one object of devotion as representative as the totality of shakyamuni's enlightenment. That bodhisattva's function is meant to be including in the object of devotion with others, not separate. Mutual possession of the ten realms functions in one entity.
Then I guess what you're calling "comparison of methodology" would be the perspective I mentioned to be Vajrayana. There's no real contradiction there between what we're saying.

As for having a singular focus... this is also the perspective of zen and pureland, I believe. Having one singular dharma gate to enter into the Buddhadharma.

The other perspective would be that Buddha gave 84,000 teachings and methods to suit the propensities of individuals. Some teachings and methods may resonate with one person more than another. So if people feel so called, it can be good to practice more than one method... Karma is quite mysterious.
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Re: A question about Buddha Goddess Tara

Post by Minobu »

Hazel wrote: Mon May 10, 2021 5:39 pm
Malcolm wrote: Mon May 10, 2021 5:34 pm
Hazel wrote: Mon May 10, 2021 5:32 pm I guess it's "how could she come from a tear if she had her own continuous mind stream?"
Poetic license. If you read her biography (mentioned above), you will see she received her name and made her aspiration to never take male form eons ago, you will see her association with Tathāgatas Amoghasiddhi and Akṣobhya, her identification with Prajñāpāramita, her relationship with Avalokiteśvara, and her role in Śakyamuni Buddha's awakening, and so on.

Tāra is a complex figure, and cannot be reduced to an accouterment of a male bodhisattva's compassion.

Thank you :-)
Tāra is a complex figure, and cannot be reduced to an accouterment of a male bodhisattva's compassion.
:good:

That story always bothered me for that reason, but seeing it as a larger whole - I get.
So much to learn.
Tāra is a complex figure, and cannot be reduced to an accouterment of a male bodhisattva's compassion.
So it's like She was not really born from The tear, but because of the tear ,came to help out Buddha Avalokiteshvara and so appeared this way ?
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Re: A question about Buddha Goddess Tara

Post by Malcolm »

Minobu wrote: Mon May 10, 2021 6:57 pm
So it's like She was not really born from The tear, but because of the tear ,came to help out Buddha Avalokiteshvara and so appeared this way ?
It's a poetic image. Not be to taken literally. Tārā is also the mother of all the buddhas, including Śākyamuni, because she is the embodiment of Prajñāpāramitā, so again, poetic, not literal.
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Re: A question about Buddha Goddess Tara

Post by Volan »

Malcolm wrote: Mon May 10, 2021 5:29 pm
Volan wrote: Mon May 10, 2021 8:32 am Tibetans elaborate that story - she was born from the tears of Avalokiteshvara.
This is from the praise to 21 Tārās, so not a Tibetan elaboration at all.
Yes, i have garbled it with Mani Kabum, which is the Tibetan variant. According to it, Both Tara and Avalokiteshvara are emanations of Amitabha:
Then the truly completely enlightened limitless Lord Buddha Amitabha of immeasurable light, with Great Compassion, thinking of how he can look after the benefit of beings by skillful means and how he will show his form in a way beings can understand. He thought, “Those to be tamed by male or female deities will be tamed by Great Compassion. Those to be tamed by one with goddess encounters will be tamed by the goddess Tara.” Having realized that, the Buddha Amitabha having rested in meditation in the Samadhi called, “ By Great Compassion benefitting beings”, from his right eye came a white light ray from which the bodhisattva Lord Avalokiteshvara, Jigtenwangchug emanate . From his left eye came a blue light ray from which the goddess Green Tara emanate
From this translation i have an impression that Tara is for those to be tamed by female deity and Avalokiteshvara is for those to be tamed by male deity.
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Re: A question about Buddha Goddess Tara

Post by Volan »

Minobu wrote: Mon May 10, 2021 6:57 pm So it's like She was not really born from The tear, but because of the tear ,came to help out Buddha Avalokiteshvara and so appeared this way ?
Here is the story according to His Eminence Kenting Tai Situpa
A teaching given in New Delhi 18.1.2004

For so many eons Bodhisattva Avalokiteshvara with that aspiration was liberating sentient beings, and then after many eons through his wisdom and realisation he made an observation, these days we would call it something like a survey. He found that countless sentient beings were suffering. Before also countless sentient beings were suffering and now also. Countless sentient beings are countless, and they will always be countless. Countless cannot become countable sentient beings. Countless by definition is countless always, limitless by definition is limitless; you cannot limit the limitless.

When he saw that, he was so disturbed and upset that he almost broke his vow of saying that I will not reach Buddhahood until the last sentient being attains the Buddhahood. Originally, when he took that vow he said: "If I break my vow may I break into pieces and perish." Because of his original vow he broke into thousands of pieces. At that time he realised that the Buddha is limitless and sentient beings are limitless and sentient beings' essence is also Buddha. That happened because all the Buddhas of the ten directions blessed him and he realised that. Therefore his thousands of pieces transformed into thousand arms and thousand eyes. Normally good things become bad and bad things become worse, but here bad things became good and superb. So the thousand pieces became thousand arms and thousand eyes, and the thousand eyes represent the Buddhas and the thousand arms represent the thousand Universal Monarchs who will be the vehicle of Buddhas' activity. That way Avalokiteshvara developed this quality.

His activity is continuously benefiting sentient beings. Once upon a time he again made an observation. He still saw countless sentient beings suffering. This time it did not make him disappointed and break his vow. Instead he was filled with compassion and out of that compassion two drops of tears dropped from his two main eyes and from those tears one transformed into White Tara and another one transformed into Green Tara. They took a vow from Avalokiteshvara, saying that until your original vow is fulfilled, may we be the mother to all sentient beings suffering in Samsara and liberate them to the Buddhahood. White Tara's manifestation represents helping sentient beings to have longevity, prosperity and all that aspect, and Green Tara represents providing protection for all sentient beings from all fears. White and Green Tara manifest this way.
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Re: A question about Buddha Goddess Tara

Post by tkp67 »

SilenceMonkey wrote: Mon May 10, 2021 6:24 pm
tkp67 wrote: Mon May 10, 2021 6:11 pm
SilenceMonkey wrote: Mon May 10, 2021 4:08 pm

My point was that just as Guan Yin and Amitabha are different buddhas, so are Tara and Guan Yin.

Whether they are primordially included in the Gohonzon is another question.

In the Vajrayana, though, all buddhas are actually understood to be one. They are merely different manifestations of Buddha. Guan Yin is the essence of Buddha's compassion and Tara is the essence of enlightened activity.

Perhaps the Lotus Sutra is a manifestation of Buddha in the same way, as would be all other Mahayana sutras. Each sutra an expression of the primordial Buddha.
I am not comparing the fruit my dear friend but rather the methodology.

Many of these deities, bodhisattva and buddhas have the capacity to appear as required.

The core of Nichiren's teachings is that the mind should focus on one object of devotion as representative as the totality of shakyamuni's enlightenment. That bodhisattva's function is meant to be including in the object of devotion with others, not separate. Mutual possession of the ten realms functions in one entity.
Then I guess what you're calling "comparison of methodology" would be the perspective I mentioned to be Vajrayana. There's no real contradiction there between what we're saying.

As for having a singular focus... this is also the perspective of zen and pureland, I believe. Having one singular dharma gate to enter into the Buddhadharma.

The other perspective would be that Buddha gave 84,000 teachings and methods to suit the propensities of individuals. Some teachings and methods may resonate with one person more than another. So if people feel so called, it can be good to practice more than one method... Karma is quite mysterious.
There are no contradiction from the perspective of true aspect or complete enlightenment. The teachings are all for the same purpose. A critical line from one of the deepest of Nichiren's transmissions is thus. After going through distinction from the perspective of the Lotus he abolishes any condition that might remain from such an exposition.
Those who seek the way, however, should reject such one-sided views, transcending disputes between one’s own school and others, and should not treat others with contempt.
Nichiren's single precept practice includes every teaching of Shakyamuni including the complete storehouse of wisdom representative of the
all buddha past, present and future of all directions. It is the great vehicle the true aspect of which is understood between buddhas. There is no deficiency in it whatsoever.
In the Lotus Sutra the Buddha says, “Among the sutras I have preached, now preach, and will preach [this Lotus Sutra is the most difficult to believe and the most difficult to understand].”173
The perspective of Nichiren practice is best understood through function of cause and effect.

When Shakyamuni's own children of cause and effect no longer recognized they were of the same parent and quarreled amongst themselves he corrected their perspectives and propagated the great vehicle. He emulated Shakyamuni in deed and the cause and effect still stands as does the preservation of the teachings both provisional and true.
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Re: A question about Buddha Goddess Tara

Post by Minobu »

Volan wrote: Mon May 10, 2021 9:36 pm
Minobu wrote: Mon May 10, 2021 6:57 pm So it's like She was not really born from The tear, but because of the tear ,came to help out Buddha Avalokiteshvara and so appeared this way ?
Here is the story according to His Eminence Kenting Tai Situpa
A teaching given in New Delhi 18.1.2004

For so many eons Bodhisattva Avalokiteshvara with that aspiration was liberating sentient beings, and then after many eons through his wisdom and realisation he made an observation, these days we would call it something like a survey. He found that countless sentient beings were suffering. Before also countless sentient beings were suffering and now also. Countless sentient beings are countless, and they will always be countless. Countless cannot become countable sentient beings. Countless by definition is countless always, limitless by definition is limitless; you cannot limit the limitless.

When he saw that, he was so disturbed and upset that he almost broke his vow of saying that I will not reach Buddhahood until the last sentient being attains the Buddhahood. Originally, when he took that vow he said: "If I break my vow may I break into pieces and perish." Because of his original vow he broke into thousands of pieces. At that time he realised that the Buddha is limitless and sentient beings are limitless and sentient beings' essence is also Buddha. That happened because all the Buddhas of the ten directions blessed him and he realised that. Therefore his thousands of pieces transformed into thousand arms and thousand eyes. Normally good things become bad and bad things become worse, but here bad things became good and superb. So the thousand pieces became thousand arms and thousand eyes, and the thousand eyes represent the Buddhas and the thousand arms represent the thousand Universal Monarchs who will be the vehicle of Buddhas' activity. That way Avalokiteshvara developed this quality.

His activity is continuously benefiting sentient beings. Once upon a time he again made an observation. He still saw countless sentient beings suffering. This time it did not make him disappointed and break his vow. Instead he was filled with compassion and out of that compassion two drops of tears dropped from his two main eyes and from those tears one transformed into White Tara and another one transformed into Green Tara. They took a vow from Avalokiteshvara, saying that until your original vow is fulfilled, may we be the mother to all sentient beings suffering in Samsara and liberate them to the Buddhahood. White Tara's manifestation represents helping sentient beings to have longevity, prosperity and all that aspect, and Green Tara represents providing protection for all sentient beings from all fears. White and Green Tara manifest this way.
Beautiful ..thank you
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Re: A question about Buddha Goddess Tara

Post by Malcolm »

Volan wrote: Mon May 10, 2021 9:36 pm
Minobu wrote: Mon May 10, 2021 6:57 pm So it's like She was not really born from The tear, but because of the tear ,came to help out Buddha Avalokiteshvara and so appeared this way ?
Here is the story according to His Eminence Kenting Tai Situpa
A teaching given in New Delhi 18.1.2004

For so many eons Bodhisattva Avalokiteshvara with that aspiration was liberating sentient beings, and then after many eons through his wisdom and realisation he made an observation, these days we would call it something like a survey. He found that countless sentient beings were suffering. Before also countless sentient beings were suffering and now also. Countless sentient beings are countless, and they will always be countless. Countless cannot become countable sentient beings. Countless by definition is countless always, limitless by definition is limitless; you cannot limit the limitless.

When he saw that, he was so disturbed and upset that he almost broke his vow of saying that I will not reach Buddhahood until the last sentient being attains the Buddhahood. Originally, when he took that vow he said: "If I break my vow may I break into pieces and perish." Because of his original vow he broke into thousands of pieces. At that time he realised that the Buddha is limitless and sentient beings are limitless and sentient beings' essence is also Buddha. That happened because all the Buddhas of the ten directions blessed him and he realised that. Therefore his thousands of pieces transformed into thousand arms and thousand eyes. Normally good things become bad and bad things become worse, but here bad things became good and superb. So the thousand pieces became thousand arms and thousand eyes, and the thousand eyes represent the Buddhas and the thousand arms represent the thousand Universal Monarchs who will be the vehicle of Buddhas' activity. That way Avalokiteshvara developed this quality.

His activity is continuously benefiting sentient beings. Once upon a time he again made an observation. He still saw countless sentient beings suffering. This time it did not make him disappointed and break his vow. Instead he was filled with compassion and out of that compassion two drops of tears dropped from his two main eyes and from those tears one transformed into White Tara and another one transformed into Green Tara. They took a vow from Avalokiteshvara, saying that until your original vow is fulfilled, may we be the mother to all sentient beings suffering in Samsara and liberate them to the Buddhahood. White Tara's manifestation represents helping sentient beings to have longevity, prosperity and all that aspect, and Green Tara represents providing protection for all sentient beings from all fears. White and Green Tara manifest this way.
Yup, another story. But I still think Tārānātha's account is more comprehensive and interesting.
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Re: A question about Buddha Goddess Tara

Post by Volan »

Malcolm wrote: Mon May 10, 2021 10:16 pm Yup, another story. But I still think Tārānātha's account is more comprehensive and interesting.
I have found the exact quote from Tai Situ Rinpoche, where he says that Tara is Avalokiteshvara and that Kuan-
Yin, in his opinion, is Avalokiteshvara.
http://www.greatliberation.org/library/ ... 202006.pdf
Green Tara and the twenty-one Taras manifest to help sentient beings, in particular to liberate them from types of fear or aspects of suffering. This is the Anuttarayoga aspect of Avalokiteshvara.

I believe that many people in East Asia consider Avalokiteshvara to have a female form and be white in color. I can’t be a hundred percent sure but I presume this is White Tara, a manifestation of Avalokiteshvara. To be sure you would have to go to a lineage master of that particular practice, scholars and many other people. I am drawing conclusions here, because I have no authority and don’t know for sure, but for me this is what Kuan-Yin is, White Tara, Avalokiteshvara in female form.
I share this opinion with the second lama in the hierarchy of Karma Kagyu school and with that i will quit this discussion.
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Re: A question about Buddha Goddess Tara

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Volan wrote: Mon May 10, 2021 11:10 pm
Malcolm wrote: Mon May 10, 2021 10:16 pm Yup, another story. But I still think Tārānātha's account is more comprehensive and interesting.
I have found the exact quote from Tai Situ Rinpoche, where he says that Tara is Avalokiteshvara and that Kuan-
Yin, in his opinion, is Avalokiteshvara.
http://www.greatliberation.org/library/ ... 202006.pdf
Green Tara and the twenty-one Taras manifest to help sentient beings, in particular to liberate them from types of fear or aspects of suffering. This is the Anuttarayoga aspect of Avalokiteshvara.

I believe that many people in East Asia consider Avalokiteshvara to have a female form and be white in color. I can’t be a hundred percent sure but I presume this is White Tara, a manifestation of Avalokiteshvara. To be sure you would have to go to a lineage master of that particular practice, scholars and many other people. I am drawing conclusions here, because I have no authority and don’t know for sure, but for me this is what Kuan-Yin is, White Tara, Avalokiteshvara in female form.
I share this opinion with the second lama in the hierarchy of Karma Kagyu school and with that i will quit this discussion.
That is interesting and I am sure some accept this interpretation, but this is not what is taught in the Atisha's lineage and this should be the dominant Kagyu view.

Shaun :namaste:
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Re: A question about Buddha Goddess Tara

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Volan wrote: Mon May 10, 2021 11:10 pm
with that i will quit this discussion.
hopefully you change your mind if it goes further for i have really enjoyed your stuff.
I think Malcolm thinks everything is metaphor and story..sort of this uber modern guy and like ...well... you know ...

so i take that aspect of him with a grain of salt..

It's like going over the top with Sunyata saying nothing is real...
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Re: A question about Buddha Goddess Tara

Post by Malcolm »

Minobu wrote: Tue May 11, 2021 12:37 am I think Malcolm thinks everything is metaphor and story..sort of this uber modern guy and like ...well... you know ...
We are in the realm of just so stories. Versions of some stories are more interesting than others. Anyone who claims their version of Buddhist myths and legends is the only right one should have their head examined. All we can honestly say is that we prefer this version to that one.
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Re: A question about Buddha Goddess Tara

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Malcolm wrote: Tue May 11, 2021 2:38 am
Minobu wrote: Tue May 11, 2021 12:37 am I think Malcolm thinks everything is metaphor and story..sort of this uber modern guy and like ...well... you know ...
We are in the realm of just so stories. Versions of some stories are more interesting than others. Anyone who claims their version of Buddhist myths and legends is the only right one should have their head examined. All we can honestly say is that we prefer this version to that one.
Even if they are just stories the benefit of function is still understood through cause and effect.

The manifestation of the realms is real enough to require emancipation or it perpetuates great suffering.

The Buddha understood all stories, why they were told and how to lead each one to liberation.
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Re: A question about Buddha Goddess Tara

Post by Malcolm »

tkp67 wrote: Tue May 11, 2021 3:25 am
Malcolm wrote: Tue May 11, 2021 2:38 am
Minobu wrote: Tue May 11, 2021 12:37 am I think Malcolm thinks everything is metaphor and story..sort of this uber modern guy and like ...well... you know ...
We are in the realm of just so stories. Versions of some stories are more interesting than others. Anyone who claims their version of Buddhist myths and legends is the only right one should have their head examined. All we can honestly say is that we prefer this version to that one.
Even if they are just stories the benefit of function is still understood through cause and effect.

The manifestation of the realms is real enough to require emancipation or it perpetuates great suffering.

The Buddha understood all stories, why they were told and how to lead each one to liberation.
Stories are compelling. That’s why people keep telling them.
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Re: A question about Buddha Goddess Tara

Post by tkp67 »

Malcolm wrote: Tue May 11, 2021 3:36 am
tkp67 wrote: Tue May 11, 2021 3:25 am
Malcolm wrote: Tue May 11, 2021 2:38 am

We are in the realm of just so stories. Versions of some stories are more interesting than others. Anyone who claims their version of Buddhist myths and legends is the only right one should have their head examined. All we can honestly say is that we prefer this version to that one.
Even if they are just stories the benefit of function is still understood through cause and effect.

The manifestation of the realms is real enough to require emancipation or it perpetuates great suffering.

The Buddha understood all stories, why they were told and how to lead each one to liberation.
Stories are compelling. That’s why people keep telling them.
Stories are like our lives.

One facet is ordinary and provisional, the other facet however has deeper meaning and value which need be realized.

When suffering is no longer suffering it would seem life is worth the price of admission. Not that there is a much of a refund policy anyway but that doesn't diminish the capacity for them to serve as a wonderful cause.
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Re: A question about Buddha Goddess Tara

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Malcolm wrote: Tue May 11, 2021 2:38 am
Minobu wrote: Tue May 11, 2021 12:37 am I think Malcolm thinks everything is metaphor and story..sort of this uber modern guy and like ...well... you know ...
We are in the realm of just so stories. Versions of some stories are more interesting than others. Anyone who claims their version of Buddhist myths and legends is the only right one should have their head examined. All we can honestly say is that we prefer this version to that one.
So this whole because of the Buddha's Dharmakaya body we get all this Mahayana sutras is just myth .And actually it's just guys putting stuff together like star trek and the Lotus sutra should both be together in the same category in the library, under science fiction.

i have dealt with this and there is this itch i refuse to scratch...that being this stories are made powerful through our mind.

we then can actualize certain events and attribute them to Mahayana myths.
Our mind is a wonderful thing and if we really want the treasure tower story to be in some way an event ...the effect on us happens over time...

that being said Buddha Goddess Tara for me is a real entity just like Myo Ho ren Ge kyo is a real entity.

that being said if I actually scratch that itch ..i use the myths to create a sort of phantom friend with powers to help me.

there you go a peak behind the carnival tent...let the mooches in on the big secret.

here ya go malcolm you" old alibi kook " ,have a token of my appreciation a genuine spurious piece of "Carny Slum" as a reward from an ole flat store clerk .
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Re: A question about Buddha Goddess Tara

Post by Malcolm »

Minobu wrote: Tue May 11, 2021 4:09 am
Malcolm wrote: Tue May 11, 2021 2:38 am
Minobu wrote: Tue May 11, 2021 12:37 am I think Malcolm thinks everything is metaphor and story..sort of this uber modern guy and like ...well... you know ...
We are in the realm of just so stories. Versions of some stories are more interesting than others. Anyone who claims their version of Buddhist myths and legends is the only right one should have their head examined. All we can honestly say is that we prefer this version to that one.
So this whole because of the Buddha's Dharmakaya body we get all this Mahayana sutras is just myth .And actually it's just guys putting stuff together like star trek and the Lotus sutra should both be together in the same category in the library, under science fiction.
So, whose version of the Dharma is more correct? Which version is more true? And who is the authority upon whom we can rely to ascertain this fact? You? Me? Some book/s written down by people whose names we will never know? Some medieval scholar? There are a lot of religious fanatics out there. There are also a lot of Buddhist religious fanatics. Fanaticism is toxic.
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Re: A question about Buddha Goddess Tara

Post by Minobu »

Malcolm wrote: Tue May 11, 2021 4:23 am
Minobu wrote: Tue May 11, 2021 4:09 am
Malcolm wrote: Tue May 11, 2021 2:38 am

We are in the realm of just so stories. Versions of some stories are more interesting than others. Anyone who claims their version of Buddhist myths and legends is the only right one should have their head examined. All we can honestly say is that we prefer this version to that one.
So this whole because of the Buddha's Dharmakaya body we get all this Mahayana sutras is just myth .And actually it's just guys putting stuff together like star trek and the Lotus sutra should both be together in the same category in the library, under science fiction.
So, whose version of the Dharma is more correct? Which version is more true? And who is the authority upon whom we can rely to ascertain this fact? You? Me? Some book/s written down by people whose names we will never know? Some medieval scholar? There are a lot of religious fanatics out there. There are also a lot of Buddhist religious fanatics. Fanaticism is toxic.
true ....

As grand dad Perino used to say "La Grand Comadie Finito "
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Re: A question about Buddha Goddess Tara

Post by Minobu »

And yet i can't wait till morn to try out me new version of chanting with Buddha Goddess Tara and The gohonzon which stretches out over all of samsara...
i'll let you know how it goes after a few months of trial..
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