Vajrayana as an aspect of Nichiren practice
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Re: Vajrayana as an aspect of Nichiren practice
A very important point of Tintai and Nichiren buddhism is how they view language and, consenquently, the Lotus Sutra.
a nice article about it , among others, is : “NOT MERE WRITTEN
WORDS”
Perspectives on the language of the Lotus SUtra in medieval Japan
Jacqueline I. Stone ; in: DISCOURSE AND IDEOLOGY IN
MEDIEVAL JAPANESE BUDDHISM
a nice article about it , among others, is : “NOT MERE WRITTEN
WORDS”
Perspectives on the language of the Lotus SUtra in medieval Japan
Jacqueline I. Stone ; in: DISCOURSE AND IDEOLOGY IN
MEDIEVAL JAPANESE BUDDHISM
Re: Vajrayana as an aspect of Nichiren practice
There are two types of words: Written and spoken. There are two types of general structural entities of all phenomena: waves [which correspond to spoken words] and particles such as atoms which correspond to the ink on written words. Of course, written and spoken words are inextricably interrelated and codependent as are waves and particles. What binds the spoken and the written words, waves and particles, are "strings" or vibrational entities. The vibrational rythm, resonance, and frequency of strings [which science has not yet characterized] has been characterized by Buddhism as Namu Myoho renge kyo which may be written (Gohonzon) or spoken (mantra).
The very same waves, particles and strings that comprise words, written or spoken, comprise brain and mind.
Someone wrote:
"Words can cause *real* confusion but are not themselves real."
I responded:
Others' words are very real and they can hurt more than a stick or even a knife, not exactly the same way but just as deeply, just as scarring. There have been people who have died over words, broken hearts and wounded egos. The converse is also true, words can stir us to greatness, to soldier on when we can barely crawl, powerful enough to bring us to blissful joy or even to heal very real ailments. Namu Myoho renge kyo can change a man into a Buddha. For this reason we must not take the Gohonzon or the Lotus Sutra lightly or the mantra, Namu Myoho renge kyo. The words themselves are Enlightenment and Buddhahood. The words of the Lotus Sutra are the words of the Original Eternal Buddha Shakyamuni.
The very same waves, particles and strings that comprise words, written or spoken, comprise brain and mind.
Someone wrote:
"Words can cause *real* confusion but are not themselves real."
I responded:
Others' words are very real and they can hurt more than a stick or even a knife, not exactly the same way but just as deeply, just as scarring. There have been people who have died over words, broken hearts and wounded egos. The converse is also true, words can stir us to greatness, to soldier on when we can barely crawl, powerful enough to bring us to blissful joy or even to heal very real ailments. Namu Myoho renge kyo can change a man into a Buddha. For this reason we must not take the Gohonzon or the Lotus Sutra lightly or the mantra, Namu Myoho renge kyo. The words themselves are Enlightenment and Buddhahood. The words of the Lotus Sutra are the words of the Original Eternal Buddha Shakyamuni.
Re: Vajrayana as an aspect of Nichiren practice
It's been a long time since I've read it in its entirely, but in the Shugo Kokka-ron, one of Nichiren's earliest writings, he repeatedly presents Honen's Jodo Shu teachings as being in opposition to what he refers to as "the Lotus-Shingon teaching" and refers to the Lotus, Nirvana, and Mahavairocana Sutras as "ryogi-kyo," or "sutras thoroughly revealing the truth." Nichiren's ideas definitely evolved over time, but at least at that early point, he seemed to put Hokke and Shingon Buddhism on almost equal footing.Queequeg wrote: ↑Tue May 25, 2021 2:36 pm My personal opinion, and this is all it is, I think Nichiren had a much deeper interest in Shingon than he admits. Other than Kukai's judgment that in terms of profundity of teaching the Lotus ranks third (Avatamsaka second), he doesn't have much criticism to offer.
I'm not sure if he speaks of Shingon this way in any other writings, but I've always found it curious.
Re: Vajrayana as an aspect of Nichiren practice
Is this one of the essays he wrote in his 20s?markatex wrote: ↑Fri Jun 04, 2021 2:11 amIt's been a long time since I've read it in its entirely, but in the Shugo Kokka-ron, one of Nichiren's earliest writings, he repeatedly presents Honen's Jodo Shu teachings as being in opposition to what he refers to as "the Lotus-Shingon teaching" and refers to the Lotus, Nirvana, and Mahavairocana Sutras as "ryogi-kyo," or "sutras thoroughly revealing the truth." Nichiren's ideas definitely evolved over time, but at least at that early point, he seemed to put Hokke and Shingon Buddhism on almost equal footing.Queequeg wrote: ↑Tue May 25, 2021 2:36 pm My personal opinion, and this is all it is, I think Nichiren had a much deeper interest in Shingon than he admits. Other than Kukai's judgment that in terms of profundity of teaching the Lotus ranks third (Avatamsaka second), he doesn't have much criticism to offer.
I'm not sure if he speaks of Shingon this way in any other writings, but I've always found it curious.
Do you know if it's translated? I've heard of this but never followed up with it.
Look at the Gohonzon and it's pretty clear he was a crypto-esotericist. It always struck me in Kanjin Honzon Sho he gets to a point and says the teaching is secret. And he made references to other teachings he said had to be passed orally.
I think he made a deliberate turn away from the close secrecy of Taimitsu and Tomitsu, aiming instead for a more open and popularly accessible teaching. The tension between esoteric and exoteric is there.
There is no suffering to be severed. Ignorance and klesas are indivisible from bodhi. There is no cause of suffering to be abandoned. Since extremes and the false are the Middle and genuine, there is no path to be practiced. Samsara is nirvana. No severance achieved. No suffering nor its cause. No path, no end. There is no transcendent realm; there is only the one true aspect. There is nothing separate from the true aspect.
-Guanding, Perfect and Sudden Contemplation,
-Guanding, Perfect and Sudden Contemplation,
Re: Vajrayana as an aspect of Nichiren practice
No, not that early. It’s from 1259, I think…before Rissho Ankoku-Ron. There’s a NOPPA translation from the early ‘90s and one from the University of Hawaii Press series.
Re: Vajrayana as an aspect of Nichiren practice
Nichiren explains that in the beginning, he refrained from critisizing (refuting) Shingon because of the difficulty of the task. In fact, in the earlier writings, he talked about the superiority of Shingon to Pure Land. Only after his experience at Tatsunokuchi did he begin to refute Shingon and, most importantly, in the Five Major Writings.markatex wrote: ↑Fri Jun 04, 2021 2:11 amIt's been a long time since I've read it in its entirely, but in the Shugo Kokka-ron, one of Nichiren's earliest writings, he repeatedly presents Honen's Jodo Shu teachings as being in opposition to what he refers to as "the Lotus-Shingon teaching" and refers to the Lotus, Nirvana, and Mahavairocana Sutras as "ryogi-kyo," or "sutras thoroughly revealing the truth." Nichiren's ideas definitely evolved over time, but at least at that early point, he seemed to put Hokke and Shingon Buddhism on almost equal footing.Queequeg wrote: ↑Tue May 25, 2021 2:36 pm My personal opinion, and this is all it is, I think Nichiren had a much deeper interest in Shingon than he admits. Other than Kukai's judgment that in terms of profundity of teaching the Lotus ranks third (Avatamsaka second), he doesn't have much criticism to offer.
I'm not sure if he speaks of Shingon this way in any other writings, but I've always found it curious.
M
Re: Vajrayana as an aspect of Nichiren practice
This is all just dancing on books. Its useless for awakening.illarraza wrote: ↑Sun Jun 06, 2021 6:50 pmNichiren explains that in the beginning, he refrained from critisizing (refuting) Shingon because of the difficulty of the task. In fact, in the earlier writings, he talked about the superiority of Shingon to Pure Land. Only after his experience at Tatsunokuchi did he begin to refute Shingon and, most importantly, in the Five Major Writings.markatex wrote: ↑Fri Jun 04, 2021 2:11 amIt's been a long time since I've read it in its entirely, but in the Shugo Kokka-ron, one of Nichiren's earliest writings, he repeatedly presents Honen's Jodo Shu teachings as being in opposition to what he refers to as "the Lotus-Shingon teaching" and refers to the Lotus, Nirvana, and Mahavairocana Sutras as "ryogi-kyo," or "sutras thoroughly revealing the truth." Nichiren's ideas definitely evolved over time, but at least at that early point, he seemed to put Hokke and Shingon Buddhism on almost equal footing.Queequeg wrote: ↑Tue May 25, 2021 2:36 pm My personal opinion, and this is all it is, I think Nichiren had a much deeper interest in Shingon than he admits. Other than Kukai's judgment that in terms of profundity of teaching the Lotus ranks third (Avatamsaka second), he doesn't have much criticism to offer.
I'm not sure if he speaks of Shingon this way in any other writings, but I've always found it curious.
M
Re: Vajrayana as an aspect of Nichiren practice
yeah right so says the man if you listen to him you get to be awakened on your death bed and go to pure land...Malcolm wrote: ↑Sun Jun 06, 2021 8:00 pmThis is all just dancing on books. Its useless for awakening.illarraza wrote: ↑Sun Jun 06, 2021 6:50 pmNichiren explains that in the beginning, he refrained from critisizing (refuting) Shingon because of the difficulty of the task. In fact, in the earlier writings, he talked about the superiority of Shingon to Pure Land. Only after his experience at Tatsunokuchi did he begin to refute Shingon and, most importantly, in the Five Major Writings.markatex wrote: ↑Fri Jun 04, 2021 2:11 am
It's been a long time since I've read it in its entirely, but in the Shugo Kokka-ron, one of Nichiren's earliest writings, he repeatedly presents Honen's Jodo Shu teachings as being in opposition to what he refers to as "the Lotus-Shingon teaching" and refers to the Lotus, Nirvana, and Mahavairocana Sutras as "ryogi-kyo," or "sutras thoroughly revealing the truth." Nichiren's ideas definitely evolved over time, but at least at that early point, he seemed to put Hokke and Shingon Buddhism on almost equal footing.
I'm not sure if he speaks of Shingon this way in any other writings, but I've always found it curious.
M
while you are here recall that sutra quote ...from Vimalakīrti Sutra....where you interpreted as being not all illnesses are karma related because the last reason was Karma causes some illnesses..
where is that post....that nonsense is gone. like magic...
you got juice i have to say that.
Re: Vajrayana as an aspect of Nichiren practice
Without practice and study there is no Budhhism.Malcolm wrote: ↑Sun Jun 06, 2021 8:00 pmThis is all just dancing on books. Its useless for awakening.illarraza wrote: ↑Sun Jun 06, 2021 6:50 pmNichiren explains that in the beginning, he refrained from critisizing (refuting) Shingon because of the difficulty of the task. In fact, in the earlier writings, he talked about the superiority of Shingon to Pure Land. Only after his experience at Tatsunokuchi did he begin to refute Shingon and, most importantly, in the Five Major Writings.markatex wrote: ↑Fri Jun 04, 2021 2:11 am
It's been a long time since I've read it in its entirely, but in the Shugo Kokka-ron, one of Nichiren's earliest writings, he repeatedly presents Honen's Jodo Shu teachings as being in opposition to what he refers to as "the Lotus-Shingon teaching" and refers to the Lotus, Nirvana, and Mahavairocana Sutras as "ryogi-kyo," or "sutras thoroughly revealing the truth." Nichiren's ideas definitely evolved over time, but at least at that early point, he seemed to put Hokke and Shingon Buddhism on almost equal footing.
I'm not sure if he speaks of Shingon this way in any other writings, but I've always found it curious.
M
Mark
Re: Vajrayana as an aspect of Nichiren practice
There are three wisdoms: hearing, reflection, and cultivation.
But that is not dancing on books. "Dancing on books" means spending endless time engaged in polemics that only serve to reinforce the bias of those who already agree with you.
Re: Vajrayana as an aspect of Nichiren practice
So if we discuss Nichiren dharma it's polemics but if you preach death bed awakenings it's not...
oooooooo K
Re: Vajrayana as an aspect of Nichiren practice
There are three opportunities to awaken: this life, the time of the death, or in the intermediate state. For your edification:Minobu wrote: ↑Sun Jun 06, 2021 10:11 pmSo if we discuss Nichiren dharma it's polemics but if you preach death bed awakenings it's not...
https://read.84000.co/translation/toh122.html
You can talk all you like about Nichiren's polemics. But it won't help you wake up. That goes for Tibetan Buddhist Polemics, Theravadin Polemics, Pure Land Polemics, etc. Its all basically a waste of time.The bodhisattva mahāsattva Ākāśagarbha then paid homage to the Blessed One and asked, “Blessed One, how should we think about the mind of a bodhisattva who is about to die?”
1.4 The Blessed One replied, “Ākāśagarbha, when a bodhisattva is about to die, he should cultivate the wisdom of the hour of death. The wisdom of the hour of death is as follows:
1.5 “All phenomena are naturally pure. So, one should cultivate the clear understanding that there are no entities.
1.6 “All phenomena are subsumed within the mind of enlightenment. So, one should cultivate the clear understanding of great compassion.10
1.7 “All phenomena are naturally luminous. So, one should cultivate the clear understanding of non-apprehension.
1.8 “All entities are impermanent. So, one should cultivate the clear understanding of non-attachment to anything whatsoever.
1.9 “When one realizes mind, this is wisdom. So, one should cultivate the clear understanding of not seeking the Buddha elsewhere.”
Re: Vajrayana as an aspect of Nichiren practice
what do those words have any more to do than a practice at the time of death...Malcolm wrote: ↑Sun Jun 06, 2021 10:20 pmThere are three opportunities to awaken: this life, the time of the death, or in the intermediate state. For your edification:
https://read.84000.co/translation/toh122.html
You can talk all you like about Nichiren's polemics. But it won't help you wake up. That goes for Tibetan Buddhist Polemics, Theravadin Polemics, Pure Land Polemics, etc. Its all basically a waste of time.The bodhisattva mahāsattva Ākāśagarbha then paid homage to the Blessed One and asked, “Blessed One, how should we think about the mind of a bodhisattva who is about to die?”
1.4 The Blessed One replied, “Ākāśagarbha, when a bodhisattva is about to die, he should cultivate the wisdom of the hour of death. The wisdom of the hour of death is as follows:
1.5 “All phenomena are naturally pure. So, one should cultivate the clear understanding that there are no entities.
1.6 “All phenomena are subsumed within the mind of enlightenment. So, one should cultivate the clear understanding of great compassion.10
1.7 “All phenomena are naturally luminous. So, one should cultivate the clear understanding of non-apprehension.
1.8 “All entities are impermanent. So, one should cultivate the clear understanding of non-attachment to anything whatsoever.
1.9 “When one realizes mind, this is wisdom. So, one should cultivate the clear understanding of not seeking the Buddha elsewhere.”
where does it say if you do this you attain enlightenment at the time of death..
how is that going to change what comes next...the Bardo and more Samsara.
The only thing i recall from tibetan culture is that when you die if you see a blue light...go for it.
and that does not mean you attain enlightenment...
and where does the whole chant the Nembutsu Nam Amida butsu three times before dying and Va Va Vooom .
it's just a belief and people do make a lot of money of it.
I wonder what Buddha thinks about it. oops oh yeah you will explain that Buddhas don't think anymore or something...
sigh....
Re: Vajrayana as an aspect of Nichiren practice
Ok clearly you have no idea what you are talking aboutMinobu wrote: ↑Mon Jun 07, 2021 12:39 amwhat do those words have any more to do than a practice at the time of death...Malcolm wrote: ↑Sun Jun 06, 2021 10:20 pmThere are three opportunities to awaken: this life, the time of the death, or in the intermediate state. For your edification:
https://read.84000.co/translation/toh122.html
You can talk all you like about Nichiren's polemics. But it won't help you wake up. That goes for Tibetan Buddhist Polemics, Theravadin Polemics, Pure Land Polemics, etc. Its all basically a waste of time.The bodhisattva mahāsattva Ākāśagarbha then paid homage to the Blessed One and asked, “Blessed One, how should we think about the mind of a bodhisattva who is about to die?”
1.4 The Blessed One replied, “Ākāśagarbha, when a bodhisattva is about to die, he should cultivate the wisdom of the hour of death. The wisdom of the hour of death is as follows:
1.5 “All phenomena are naturally pure. So, one should cultivate the clear understanding that there are no entities.
1.6 “All phenomena are subsumed within the mind of enlightenment. So, one should cultivate the clear understanding of great compassion.10
1.7 “All phenomena are naturally luminous. So, one should cultivate the clear understanding of non-apprehension.
1.8 “All entities are impermanent. So, one should cultivate the clear understanding of non-attachment to anything whatsoever.
1.9 “When one realizes mind, this is wisdom. So, one should cultivate the clear understanding of not seeking the Buddha elsewhere.”
where does it say if you do this you attain enlightenment at the time of death..
how is that going to change what comes next...the Bardo and more Samsara.
The only thing i recall from tibetan culture is that when you die if you see a blue light...go for it.
and that does not mean you attain enlightenment...
Re: Vajrayana as an aspect of Nichiren practice
so explain why then .Tata1 wrote: ↑Mon Jun 07, 2021 3:28 amOk clearly you have no idea what you are talking aboutMinobu wrote: ↑Mon Jun 07, 2021 12:39 amwhat do those words have any more to do than a practice at the time of death...Malcolm wrote: ↑Sun Jun 06, 2021 10:20 pm
There are three opportunities to awaken: this life, the time of the death, or in the intermediate state. For your edification:
https://read.84000.co/translation/toh122.html
You can talk all you like about Nichiren's polemics. But it won't help you wake up. That goes for Tibetan Buddhist Polemics, Theravadin Polemics, Pure Land Polemics, etc. Its all basically a waste of time.
where does it say if you do this you attain enlightenment at the time of death..
how is that going to change what comes next...the Bardo and more Samsara.
The only thing i recall from tibetan culture is that when you die if you see a blue light...go for it.
and that does not mean you attain enlightenment...
you can't.
lol...
Re: Vajrayana as an aspect of Nichiren practice
The Lotus Sutra teaches, or next lifetime, the lifetime after that....or after 8 lifetimes or more...Malcolm wrote: ↑Sun Jun 06, 2021 10:20 pmThere are three opportunities to awaken: this life, the time of the death, or in the intermediate state. For your edification:
https://read.84000.co/translation/toh122.html
You can talk all you like about Nichiren's polemics. But it won't help you wake up. That goes for Tibetan Buddhist Polemics, Theravadin Polemics, Pure Land Polemics, etc. Its all basically a waste of time.The bodhisattva mahāsattva Ākāśagarbha then paid homage to the Blessed One and asked, “Blessed One, how should we think about the mind of a bodhisattva who is about to die?”
1.4 The Blessed One replied, “Ākāśagarbha, when a bodhisattva is about to die, he should cultivate the wisdom of the hour of death. The wisdom of the hour of death is as follows:
1.5 “All phenomena are naturally pure. So, one should cultivate the clear understanding that there are no entities.
1.6 “All phenomena are subsumed within the mind of enlightenment. So, one should cultivate the clear understanding of great compassion.10
1.7 “All phenomena are naturally luminous. So, one should cultivate the clear understanding of non-apprehension.
1.8 “All entities are impermanent. So, one should cultivate the clear understanding of non-attachment to anything whatsoever.
1.9 “When one realizes mind, this is wisdom. So, one should cultivate the clear understanding of not seeking the Buddha elsewhere.”
"The Buddha has taught this marvelous Dharma
That we have never heard before.
The Bhagavat has great powers
And his lifespan is immeasurable.
Innumerable heirs of the Buddha
Attained the benefit of the Dharma
After hearing the Bhagavat’s explanation,
And became completely filled with joy.
Some attained the stage of nonretrogression,
And others the power of recollection.
Some attained unhindered eloquence,
And others the power of tenacious memory
Which revolves many koṭis of times.
There were also bodhisattvas,
Equal to the number of particles
In the great cosmos,
Who each turned the irreversible wheel
Of the Dharma.
There were also bodhisattvas,
Equal to the number of particles
In a medium cosmos,
Who each turned the purified
Wheel of the Dharma.
There were also bodhisattvas,
Equal to the number of particles
In a small cosmos,
Who after eight births
Will complete the buddha path.
There were also bodhisattvas,
Equal to four times, three times,
And two times the number of particles
In the four continents,
Who after four, three, and two births
Will attain buddhahood.
There were also bodhisattvas,
Equal to the number of particles
In the four continents,
Who will obtain omniscience
After one birth;
And sentient beings, having heard about
The great length of the Buddha’s lifespan,
Attained immeasurable results
That were pure and without corruption.
There were also sentient beings,
Equal to the number of particles
In the eight worlds,
In whom, having heard about the lifespan of the Buddha,
The thought of highest enlightenment awakened." Lotus Sutra Chapter 17
Re: Vajrayana as an aspect of Nichiren practice
Expounding on the above post:
Regarding the Three Wisdoms, in Nichiren lotus Sutra Buddhism, they are: Listening to Namu Myoho renge kyo and experiencing one moment of joy; a continuuous recollection (contemplation) of the one moment of joy; and continually chanting Namu Myoho renge kyo while teaching others to do the same (to the best of one's ability). Polemics is one aspect of teaching others to chant Namu myoho renge kyo.
Why is Myoho renge kyo the most efficacious medicine to realize the Three Wisdoms and rapid attainment of Buddhahood?
Chapter 18, the Merits of Joyful Acceptance, teaches about the boundless benefit of even the fiftieth person who hears Myoho renge kyo. It is immeasurable. Nichiren talks about the the fiftieth person in several ways. In his very important writing, the Four Stages of Faith and the Five Stages of Practice, he teaches that the "fiftieth person" signifies several things. Besides the benefit of even the fiftieth person who responds with joy on hearing the Lotus Sutra, the "fiftieth person" signifies, "The truer the teaching, the lower the stage [of those it can bring to enlightenment].” Thus, the Lotus Sutra can save people of lower capacity than can the doctrines and practices of all the other teachings of the Buddha. He also asserts that "the essential teaching of the Lotus Sutra can save more people than can the theoretical teaching—people of any capacity at all." He says that we should ponder the phrase, “the truer the teaching, the lower the stage."
Mark
Regarding death bed awakening, Nichiren teaches that we should aspire to chanting Namu Myoho renge kyo at the last moment of our lives. He also teaches that we can evaluate whether a person has attained Buddhahood or gone to Hell, for example, by the countenance of the deceased, especially at the moment of death (the darker and more rigid the countenance, the lower the World to which the deceased is headed, the more rosy and bright and the longer the person remains supple, the higher the Realm.)Malcolm wrote: ↑Sun Jun 06, 2021 10:20 pmThere are three opportunities to awaken: this life, the time of the death, or in the intermediate state. For your edification:
https://read.84000.co/translation/toh122.html
You can talk all you like about Nichiren's polemics. But it won't help you wake up. That goes for Tibetan Buddhist Polemics, Theravadin Polemics, Pure Land Polemics, etc. Its all basically a waste of time.The bodhisattva mahāsattva Ākāśagarbha then paid homage to the Blessed One and asked, “Blessed One, how should we think about the mind of a bodhisattva who is about to die?”
1.4 The Blessed One replied, “Ākāśagarbha, when a bodhisattva is about to die, he should cultivate the wisdom of the hour of death. The wisdom of the hour of death is as follows:
1.5 “All phenomena are naturally pure. So, one should cultivate the clear understanding that there are no entities.
1.6 “All phenomena are subsumed within the mind of enlightenment. So, one should cultivate the clear understanding of great compassion.10
1.7 “All phenomena are naturally luminous. So, one should cultivate the clear understanding of non-apprehension.
1.8 “All entities are impermanent. So, one should cultivate the clear understanding of non-attachment to anything whatsoever.
1.9 “When one realizes mind, this is wisdom. So, one should cultivate the clear understanding of not seeking the Buddha elsewhere.”
Regarding the Three Wisdoms, in Nichiren lotus Sutra Buddhism, they are: Listening to Namu Myoho renge kyo and experiencing one moment of joy; a continuuous recollection (contemplation) of the one moment of joy; and continually chanting Namu Myoho renge kyo while teaching others to do the same (to the best of one's ability). Polemics is one aspect of teaching others to chant Namu myoho renge kyo.
Why is Myoho renge kyo the most efficacious medicine to realize the Three Wisdoms and rapid attainment of Buddhahood?
Chapter 18, the Merits of Joyful Acceptance, teaches about the boundless benefit of even the fiftieth person who hears Myoho renge kyo. It is immeasurable. Nichiren talks about the the fiftieth person in several ways. In his very important writing, the Four Stages of Faith and the Five Stages of Practice, he teaches that the "fiftieth person" signifies several things. Besides the benefit of even the fiftieth person who responds with joy on hearing the Lotus Sutra, the "fiftieth person" signifies, "The truer the teaching, the lower the stage [of those it can bring to enlightenment].” Thus, the Lotus Sutra can save people of lower capacity than can the doctrines and practices of all the other teachings of the Buddha. He also asserts that "the essential teaching of the Lotus Sutra can save more people than can the theoretical teaching—people of any capacity at all." He says that we should ponder the phrase, “the truer the teaching, the lower the stage."
Mark
Re: Vajrayana as an aspect of Nichiren practice
Thanks for your damnation through faint praise. Though sometimes inarticulate, thanks to Nichiren's instructions in polemics, several dozens or more have come to chant Namu Myoho renge kyo. Nichiren, for example was one man and now, 35,000.000 people chant Namu Myoho renge kyo, many of whom, thanks to Nichiren's polemics. Please tell me of your expertise in polemics. Enquiring minds wish to know!
Mark
Re: Vajrayana as an aspect of Nichiren practice
If this were a competition, I'd say that you are pretty far behind in the game in terms of numbers. But it's not a competition.
I am sure it has positive effect in their life.35,000.000 people chant Namu Myoho renge kyo