Does one have to be part of a Nichiren sect to follow/devote onself to the Lotus Sutra and what it teaches?

[bcol01]

And if not, how would one practice/follow the LS if only independently? Thank you!

[narhwal90]

I wouldn't say so- many schools emphasize the Lotus Sutra. Its helpful to be in some kind of sangha though, for encouragement to study if nothing else.

[bcol01]

What other schools practice it aside from Nichiren?

I wouldn't say so- many schools emphasize the Lotus Sutra. Its helpful to be in some kind of sangha though, for encouragement to study if nothing else.

[Nicholas2727]

What other schools practice it aside from Nichiren?

I wouldn't say so- many schools emphasize the Lotus Sutra. Its helpful to be in some kind of sangha though, for encouragement to study if nothing else.

The Tendai school

[narhwal90]

Dogen held it in high regard, perhaps in part due to his Tendai antecedents.

[illarraza]

And if not, how would one practice/follow the LS if only independently? Thank you!

In my opinion, as long as one chants the Daimoku and has the same mind as Nichiren, one is a Bodhisattva of the Earth and if we are to believe the Lotus Sutra Chapter 15...

"Each one of these bodhisattvas was the leader of his own great assembly, and each brought with him a retinue equal in number to the sands of sixty thousand Ganges Rivers. To say nothing of those who brought retinues equal to the sands of fifty thousand, forty thousand, thirty thousand, twenty thousand, or ten thousand Ganges Rivers. Or a retinue equal to as little as the sands of one Ganges River, half a Ganges River, one fourth of a Ganges River, or as little as one part in a thousand, ten thousand, a million nayutas of a Ganges River. Or those whose retinue was only one thousand ten thousand million nayutas. Or only a million ten thousand. Or only a thousand ten thousand, a hundred ten thousand, or just ten thousand. Or only one thousand, one hundred, or ten. Or who brought with them only five, four, three, two, or one disciple. Or those who came alone, preferring to carry out solitary practices. Such were they, then, immeasurable, boundless, beyond anything that can be known through calculation, simile, or parable."

[SilenceMonkey]

It's very big in Chinese traditions.

[SilenceMonkey]

You can chant the Lotus Sutra itself and dedicate the merit generated for the benefit of all sentient beings. It's common for people to chant one chapter a day. Actually one of the most common practices in chinese buddhism among lay people is to chant the 25th chapter 普門品 "the Universal Gate." They will have a great devotion to Guanyin Bodhisattva.

Lotus Sutra is the main focus of Tiantai and Tendai schools. But also studied and practiced as a general Mahayana practice for those who have a karmic connection with the Sutra. I once participated in a Lotus Samadhi Repentance ritual, which I believe was written by Master Zhiyi, the founder of Tiantai.

I believe there are many ways to practice the Lotus Sutra. One day you might happen upon a good practitioner who can teach you these methods. I wish you the best of luck!

[ronnymarsh]

First, you should study the Lotus Sutra.
The practice that the Sutra proposes is composed of five practices (五種の修行) that are described in the tenth chapter of the Sutra:

1. embraces,
2. reads,
3. recites,
4. expounds, and
5. transcribes (...)
(...) the single verse of the sutra.

Nichiren initially proposed his practice based on these five practices by choosing the title (daimoku) of the Sutra as the object of practice (like the "single verse"). [note: after 1272 his Buddhism became more complex with the inclusion of his own insights, but the literal practice of the Sutra is these five).

The idea, however, behind this practice is that of "harvesting". That is, it starts from the situation where someone has already established a relationship with a Buddha and received the seed of enlightenment.

From Honmon's point of view, all sentient beings who embrace the Lotus Sutra are "bodhisattvas of the earth" [地涌の菩薩] who have already established a relationship with Shakyamuni Buddha in the remote past, and so they only need to manifest this innate Buddhahood, which can be accomplished through any other practice.

In this way, if you keep faith in the Lotus Sutra and already have the seed of Buddhahood, you can simply worry about doing what Buddhas does: sitting in samadhi and uttering the Dharma.

It is from this that Tendai/Tientai Buddhism established the Lotus Sutra as its main teaching but the most common practice was chanting the name of the Buddha Amida, or even sitting in Zen or even the practices of Mikkyo (in Japan), which were carried out in conjunction with the five Lotus practices. And it is this very principle that made Dogen choose the Soto school as the best method for manifesting innate enlightenment (Dogen still continued very Tendai in principles).
------------------------------------------------- -----------
The problem arises when the "Mappo" question is inserted into the logic of Buddhist practice.

Theoretically, no one who is born in Mappo has the seed of Buddhahood, and so he needs to relate to a Buddha so that he can receive the cause of enlightenment and work on that seed until it sprouts.

If you believe in Mappo then there are only two possibilities:

1. Awaken the faith of Amida Buddha's original vow to be taken to Sukhavati and there develop that relationship and receive the seed of enlightenment.

2. Establish contact with Nichiren (as a Bodhissatva or Buddha) to have a relationship with a Buddha and thus receive the seed of enlightenment.

Awakening faith in Myogo (Amida's original vow) does not require any rigid organizational structure, but to establish contact with Nichiren it is necessary to receive the precepts of Honmon and for that an ordination platform is needed, that is, a platform is needed. traditional organization that has been maintained hierarchically from Nichiren to the present day so that you can create that link. Unfortunately, it is not possible to effectively practice Lotus/Nichiren Buddhism without an organized structure.

From my current point of view, if we are in Mappo then there is no right destination other than the lower realms of samsara for us, so it is best to awaken faith in Myogo in the expectation that the Buddha will lead us to Sukhavati, based as the verse of chapter two of the Lotus Sutra says:

"If people with confused and distracted minds
enter votive towers
and once exclaim, Namobuddhaya!
then they will have reached the path of Buddhahood."

[Minobu]

In this way, if you keep faith in the Lotus Sutra and already have the seed of Buddhahood, you can simply worry about doing what Buddhas does: sitting in samadhi and uttering the Dharma.

so that is like opinion .

sounds like a barrel of laughs...like who would want this as your only future.

if this is the case i shall stop doing this practice.
Sounds like a horrible way to spend eternity.

Hopefully ,and I believe this is like only to do with the Dharmakaya body , which is the one i believe is always in the pure land.

I wish to become a Buddha so i can become enlightened and start working on producing boons ....

alchemist seek the Philosopher's Stone..which once accomplished they become The Stone of the Philosopher.

see the relationship to attaining Buddhahood.

this way i can do stuff in samsara that will actually be effective in helping other sentients.

[Minobu]

I don't think the Buddha ever explained what being a Buddha is or means.



Speculation is all anyone has.

To make assumptions of what happens once one has attained Buddhahood is just that , assumptions.

No one here or on earth can actually explain to anyone what being a Buddha is.

The closest we can get to the experience is solving what this means.

Enlightenment is a combination of realizing Sunyata and melding it with love and compassion.

[illarraza]

I don't think the Buddha ever explained what being a Buddha is or means.



Speculation is all anyone has.

To make assumptions of what happens once one has attained Buddhahood is just that , assumptions.

No one here or on earth can actually explain to anyone what being a Buddha is.

The closest we can get to the experience is solving what this means.

Enlightenment is a combination of realizing Sunyata and melding it with love and compassion.

What is Buddhahood?
Three Thousand Realms (or Worlds) In a Momentary Existence of Life

Each of the Ten Realms [Hell, Hunger, Animality, Anger, Humanity, Rapture, Learning, Self Realization, Bodhisattva, and Buddha] is manifest from moment to moment and contains Ten Realms which are latent. This makes One Hundred Realms. Each of the One Hundred Realm contains Ten Factors (appearance, nature, entity, power, influence, internal cause, relation, latent effect, manifest effect, and their consistency from beginning to end). This makes One Thousand Realms. Each Realm also contains the Three Principles of Individuation [the Realm of the Individual, the Realm of the Society of Beings and the Realm of the Environment. This makes Three Thousand Realms.

In general, a Bodhisattva [selfless being] manifests primarily Bodhisattva from moment to moment and always quickly returns to Bodhisattva when manifesting one of the other realms. The Bodhisattva has the Appearance, Nature, Entity, Power, Influence, Cause, Condition, Latent Effect, Manifest Effect, and Consistency from Beginning to End of a Bodhisattva. Both the society or collection of beings in which the Bodhisattva resides and the environment [land] of the Bodhisattva manifest predominantly the Realm of Bodhisattva.

In general, a cat manifests primarily Animality from moment to moment and always quickly returns to Animality when manifesting one of the other realms. The cat has the Appearance, Nature, Entity, Power, Influence, Cause, Condition, Latent Effect, Manifest Effect, and Consistency from Beginning to End of an animal. Both the society or collection of beings in which the cat resides and the environment of the cat manifest predominantly the Realm of Animality.

A Bodhisattva will manifest Animality for periods of time when, for example, he experiences the urge to sleep or defecate.

A cat will manifest Bodhisattva for periods of time when, for example, it acts selflessly towards its kittens or its owner.

Tientai asserted that every being has the potential to elevate its central life tendency [or the Realm or Realms to which it gravitates] through the principle of Three Thousand Realms in a Momentary Existence of Life. For example, a cat can create the causes and conditions for Bodhisattva by either very strongly [for a moment] or habitually acting selflessly. Intent, according to Tientai, is far less important than actuality or suchness in elevating [or lowering] one's central life tendency.

The practice advocated by Tientai was meditation directed towards perceiving the Three Thousand Realms In a Momentary Existence of Life. He recited the title of the Lotus Sutra, Namu Myoho renge kyo* ten thousand times a day for his personal practice but since the time and the people's capacity were not ripe for the widespread propagation of the principle practice of the Lotus Sutra, he refrained from advocating this practice for others.

Nichiren Daishonin taught Actual Ichinen Sanzen or one moment of exceptionally profound faith and joy in Namu Myoho renge kyo and its continuous recollection is itself Buddhahood.

*In Chinese Namo Miao-fa-lien-hua-ching.

The Ten Honorific Titles of a Buddha from the Chinese Buddhist Encyclopedia:

1. The One That Has Come (Tathagata) - This refers to the One that comes down to this world from the realm of the absolute spiritual reality to enlighten living beings (and then reenters Nirvana, returning back to that absolute reality).

2. Worthy of Offerings or Worthy of Worship (Arhat) - Early Buddhists depended upon alms for a living and practiced begging (Bhiksu, the Sanskrit word for monk, literally means ‘beggar’ or requester of alms’). By giving to the Bhiksus, patrons planted good spiritual roots by practicing generosity, the primary Bodhisattva virtue. Buddhism, like any other religion, depended upon patronage to survive in this world and spread the Dharma. Those that attained true nobility and selflessness were called Arhats, ‘worthy of alms’ or ‘worthy of worship’. By worshipping the Buddha, one practices the primary virtue of the Bodhisattvas.

3. Truly Omniscient (Samyak Sambuddha) - Having the ‘Wisdom of All’, awakened to the oneness of all things. Seeing beyond duality and yet understanding how all things properly fit in to the great fabric of the one reality. This is understanding the three truths.

4. Perfect in Illumination and Conduct (Vidya-carana-sampanna) - Perfection in both spiritual understanding (of Nirvana, selflessness, and impermanence, the 3 seals of the Dharma) as well in one’s actions (thoughts, words and deeds).

5. Well Departed (Sugata) - The opposite of ‘The One That Has Come’ (Tathagata) - One who leaves this world a better place upon leaving it.

6. Understanding the World (Lokavit) - Understanding cause and effect, karma and retribution, the destiny of all paths, the past, present and future, and the Saha world, the mortal realm of Life & Death (Samsara).

7. Supreme (Anuttara) - Unexcelled, peerless. It is often used in conjunction with ‘Truly Omniscient’. When they are paired, it refers to the total blending of the three truths, the perfection of enlightenment.

8. Tamer of Men (Purusa-damya-sarathi) - Like the tamer of elephants and lions, the Buddha is able to bring the emotional distress (klesas) of others under control and make them serene and illumined.

9. Teacher of Gods and Men (Sasta deva-manusyanam) - The Buddha is able to teach of morality to gods (devas) and men (manusyas) to keep them from evil and is also able to teach them of liberation from the mortal realm of Life & Death.

10. The World Honored Enlightened One (Buddha-Bhagavan or Buddha-Lokanatha) - The Enlightened or Awakened One (Buddha) refers to the one who is awakened to the true Nirvana, who recognizes that this enlightenment dwells in all living beings and who is determined to awaken this in all living beings. When revealed in this world, this enlightened one (Buddha) is honored by all living beings.

[ronnymarsh]

I don't think the Buddha ever explained what being a Buddha is or means.



Speculation is all anyone has.

To make assumptions of what happens once one has attained Buddhahood is just that , assumptions.

No one here or on earth can actually explain to anyone what being a Buddha is.

The closest we can get to the experience is solving what this means.

Enlightenment is a combination of realizing Sunyata and melding it with love and compassion.

You get a very objective description, given by the Buddha, of what enlightenment is in the Sutras, especially the Agamas and Nikayas Sutras.

In classical Buddhism classification (Agamas and Nikayas) enlightenment is understood to be carried out on four levels where each is given a specific name and contains specific achievements.

The first of these levels, for example, is the “stream-entered” (srotapana) level. In the Sutras, the main characteristic that determines the enlightenment of a Srotapanna is having awakened faith in the Buddha, the Dharma and the Noble Sangha and having overcome the three fetters, which are, the view that there is an "atman", attachment to rituals and doubt in relation to the Three Treasures. The person who has attained the realization of these three factors (not ignoring them) is a person who has attained this first level of enlightenment, and his action in the world produces many blessings.

The second and third level of enlightenment is that of the person who has attained the realization of lessening his sensual desires and ceasing his ill will. The difference between the two lies in the quality of this cessation decrease. The person on the second level of enlightenment is destined to, in his next life, be reborn as a human being once more so that he can hone his achievement in overcoming these shackles, while the person on the third level will not return as a human being and he will be reborn on a higher level, where he will be able, without the difficulties of human life, to develop the overcoming of the other five fetters.

The fourth level of enlightenment, the stage of Arhat, is that of the person who attains the overcoming of the highest five fetters:

1. Desire for rebirth in the material world
2. Desire for immaterial rebirth
3. Presumptuousness
4. Restlessness
5. Ignorance

Complete enlightenment resides in overcoming and putting together all these 10 fetters.
Thus, from this systematic figure we can get a sense of what enlightenment means in Buddhism, which in essence is nothing "mystical" or supernatural, but something fully achievable, as long as we keep in mind what this "object" is. .

The idea of ​​sudden enlightenment, which is at the heart of Northern Buddhist thought, which has roots in the Lotus Sutra, aims to realize that when you enter the state of Samadhi all these ten fetters cease to exist, and therefore you understand that you have performed all realizations. of Buddhahood without needing to rise level upon level, as in the path classified as “hinayana” [pardon for the term].

So, to understand the idea of ​​“Sowing Buddhism and Harvest Buddhism”, it is first necessary to understand this essential element of what Buddhist enlightenment is. So when it comes to seed of Buddhahood, from the perspective of the Lotus Sutra, which makes Zen understand that "just sitting" is enough to manifest this state, it means to say that all these 10 fetters have already been overcome in the past. remote, and that they don't actually exist, you just have to remember this stage. In the meantime, Nichiren's perspective will bring back, for the general Mappo audience, the need to climb these stages.

In Volume II of the Gosho published by the Soka Gakkai there are some texts that are annotations of these more elemental teachings of Buddhism by Nichiren, and I believe these should be the first texts to be studied by anyone who wants to understand Buddhism from this Nichirenist perspective | ex .: https://www.nichirenlibrary.org/en/wnd-2/Content/177

But as it is not objective, a general study of the common Buddhist perspective on the path that the Buddha taught to attain enlightenment, drawn from the sources of Classical Buddhism [Agamas/Nikayas], is also needed.

This guide to Theravada Buddhism, edited by Thanissaro Bhikkhu, | https://www.accesstoinsight.org/lib/stu ... tream.html | is the best online material for understanding what enlightenment is and how to do it first level of enlightenment is realized, based on the Buddhist Sutras [the guide is almost completely quotes from the Sutras of the Pali canon].

The first element is precisely associating with a noble person, which concerns establishing a relationship with a Buddha, either directly or indirectly, and is what makes an organized sangha extremely necessary to attain enlightenment.

In summary:
Question: What is enlightenment in Buddhism?
Answer: It is the process by which a person overcomes the ten fetters that binds him in samsara.

Question: What are these ten fetters?
Answer: Doubt [about the three treasures], vision of an atman, attachment to rituals, attachment to sensual desires, ill will, wishing to be reborn in the material world, wishing to be reborn in the immaterial world, presumption, restlessness, and ignorance.

Question: What path can be taken to achieve this realization?
Answer: First you have to establish relationship with a Buddha, through a “good friend”, then listen to the true Dharma, and then practice according to it.

this is the common teaching of Buddhism, and it is based on this framework that all other thoughts are formulated.

Gassho _/|\_

[Minobu]

I don't think the Buddha ever explained what being a Buddha is or means.



Speculation is all anyone has.

To make assumptions of what happens once one has attained Buddhahood is just that , assumptions.

No one here or on earth can actually explain to anyone what being a Buddha is.

The closest we can get to the experience is solving what this means.

Enlightenment is a combination of realizing Sunyata and melding it with love and compassion.

You get a very objective description, given by the Buddha, of what enlightenment is in the Sutras, especially the Agamas and Nikayas Sutras.

In classical Buddhism classification (Agamas and Nikayas) enlightenment is understood to be carried out on four levels where each is given a specific name and contains specific achievements.

The first of these levels, for example, is the “stream-entered” (srotapana) level. In the Sutras, the main characteristic that determines the enlightenment of a Srotapanna is having awakened faith in the Buddha, the Dharma and the Noble Sangha and having overcome the three fetters, which are, the view that there is an "atman", attachment to rituals and doubt in relation to the Three Treasures. The person who has attained the realization of these three factors (not ignoring them) is a person who has attained this first level of enlightenment, and his action in the world produces many blessings.

The second and third level of enlightenment is that of the person who has attained the realization of lessening his sensual desires and ceasing his ill will. The difference between the two lies in the quality of this cessation decrease. The person on the second level of enlightenment is destined to, in his next life, be reborn as a human being once more so that he can hone his achievement in overcoming these shackles, while the person on the third level will not return as a human being and he will be reborn on a higher level, where he will be able, without the difficulties of human life, to develop the overcoming of the other five fetters.

The fourth level of enlightenment, the stage of Arhat, is that of the person who attains the overcoming of the highest five fetters:

1. Desire for rebirth in the material world
2. Desire for immaterial rebirth
3. Presumptuousness
4. Restlessness
5. Ignorance

Complete enlightenment resides in overcoming and putting together all these 10 fetters.
Thus, from this systematic figure we can get a sense of what enlightenment means in Buddhism, which in essence is nothing "mystical" or supernatural, but something fully achievable, as long as we keep in mind what this "object" is. .

The idea of ​​sudden enlightenment, which is at the heart of Northern Buddhist thought, which has roots in the Lotus Sutra, aims to realize that when you enter the state of Samadhi all these ten fetters cease to exist, and therefore you understand that you have performed all realizations. of Buddhahood without needing to rise level upon level, as in the path classified as “hinayana” [pardon for the term].

So, to understand the idea of ​​“Sowing Buddhism and Harvest Buddhism”, it is first necessary to understand this essential element of what Buddhist enlightenment is. So when it comes to seed of Buddhahood, from the perspective of the Lotus Sutra, which makes Zen understand that "just sitting" is enough to manifest this state, it means to say that all these 10 fetters have already been overcome in the past. remote, and that they don't actually exist, you just have to remember this stage. In the meantime, Nichiren's perspective will bring back, for the general Mappo audience, the need to climb these stages.

In Volume II of the Gosho published by the Soka Gakkai there are some texts that are annotations of these more elemental teachings of Buddhism by Nichiren, and I believe these should be the first texts to be studied by anyone who wants to understand Buddhism from this Nichirenist perspective | ex .: https://www.nichirenlibrary.org/en/wnd-2/Content/177

But as it is not objective, a general study of the common Buddhist perspective on the path that the Buddha taught to attain enlightenment, drawn from the sources of Classical Buddhism [Agamas/Nikayas], is also needed.

This guide to Theravada Buddhism, edited by Thanissaro Bhikkhu, | https://www.accesstoinsight.org/lib/stu ... tream.html | is the best online material for understanding what enlightenment is and how to do it first level of enlightenment is realized, based on the Buddhist Sutras [the guide is almost completely quotes from the Sutras of the Pali canon].

The first element is precisely associating with a noble person, which concerns establishing a relationship with a Buddha, either directly or indirectly, and is what makes an organized sangha extremely necessary to attain enlightenment.

In summary:
Question: What is enlightenment in Buddhism?
Answer: It is the process by which a person overcomes the ten fetters that binds him in samsara.

Question: What are these ten fetters?
Answer: Doubt [about the three treasures], vision of an atman, attachment to rituals, attachment to sensual desires, ill will, wishing to be reborn in the material world, wishing to be reborn in the immaterial world, presumption, restlessness, and ignorance.

Question: What path can be taken to achieve this realization?
Answer: First you have to establish relationship with a Buddha, through a “good friend”, then listen to the true Dharma, and then practice according to it.

this is the common teaching of Buddhism, and it is based on this framework that all other thoughts are formulated.

Gassho _/|\_

Well great effort and this is the going concern I have read over and over again.

And yet terms and conditions talking about entering states and such. None are explained ever beyond talking about what is going to happen and what one is doing in order for it to happen.

but no real explanation to give one any idea of what these concepts ,people use to describe the process and result.

But never actually explaining anything.

[Minobu]

I have devoted myself to various practices in order to achieve Buddhahood.
I realize it is something that everyone in Buddhism reaches for but no one can actually describe the experience .

We actually do not have a clue as to what happens.

which is pretty awesome.

Even my revered Master teacher Nichiren Dai shonin was never able to describe the actual experience.

But He does teach you how to devote yourself to the Lotus sutra... as for the effect, the actual experience of buddhahood ... is never spoken of in anything but platitudes.
like everyone else .

but yeah carry on.

[ronnymarsh]

I have devoted myself to various practices in order to achieve Buddhahood.
I realize it is something that everyone in Buddhism reaches for but no one can actually describe the experience .

We actually do not have a clue as to what happens.

which is pretty awesome.

Even my revered Master teacher Nichiren Dai shonin was never able to describe the actual experience.

But He does teach you how to devote yourself to the Lotus sutra... as for the effect, the actual experience of buddhahood ... is never spoken of in anything but platitudes.
like everyone else .

but yeah carry on.

but that's exactly what happens when you get Boddhi, the release of fetters.

You see, a part of Tendai school meditation is to observe yourself and try to observe what has been achieved and what has not been achieved.

When you look at yourself, can you see that you have at least overcome these first three fetters?

- Vision of an "I"
- Attachment to rituals
- Doubt about the three treasures

If you have deep faith in the Buddha, the Dharma and the Sangha, it means that you have broken the shackles of skeptical doubt.

If you don't feel the need to perform "pujas" and sacrifices, to participate in religious meetings focused on a ritualistic, it means that you have managed to break the chain of attachment to rituals.

If you fully understand that in dharmas (ie, in the factors of body and mind) there is no "I", essential, jiva, soul, that is fixed and understands that everything arises and ceases by a great web of causality (and agenda your life through this understanding), then it means that you have managed to break the shackles of the "I" vision.

Having broken these three fetters, then you have achieved the first stage of enlightenment, you have experienced enlightenment and reap the fruit of a srotapana.

Buddhist enlightenment is just that: objective and practical achievements.

It is not a mystical, supernatural or fantastic (fantasy) experience, but something very concrete that can be observed in itself.

We understand that there is enlightenment when our behavior towards objects in the world changes through practice. I know countless people who when they started to practice Buddhism (in any school) completely changed their way of relating to the world. Many were extremely greedy people, attached to their own possessions, and after all they became more open, giving. This is what enlightenment means in Buddhism.

Enlightenment is boddhi. Boddhi is awakening. That is, seeing things clearly and acting in the world in front of this clear vision of reality.

If you want to understand if you've reached some level of achievement, look at yourself and compare it with the achievement of breaking these 10 shackles, analyze which ones you've already achieved, which ones you haven't, and understand where you are in this process.

Gasho _/|\_

[ronnymarsh]

There is a big problem in the western world about this concept, as we prefer to translate the term "boddhi" as enlightenment rather than its exact meaning which is "awakening".

Illumination indicates a "phenomenon", something that occurs and can be observed and distinguished by its "nature".

But "awakening" instead indicates a process.

Awakening, precisely, means the set of all events that occur in the interval between two states: sleeping and awake.

While we are sleeping we have an X behavior, and when awake we have a Y behavior.

The transition process between state X and state Y is called "awakening".

Likewise, there is a state of complete ignorance which is characterized, in Buddhism, by the situation of being bound by these fetters. It is the state called samsara. And there is a state that is characterized by not being bound by fetters, which is called nirvana.

The transition process between them is called "Boddhi", awakening. But we, influenced by the "French Enlightenment" [and "Romantism]", created the tradition in the West to call it "enlightenment".

So it is not right to expect something mystical and inexplicable called enlightenment in Buddhism. What religion aims for is something very objective and concrete, a process that leads from one state to another, and the way we can distinguish the states is by looking at the behavior of each state.

What does an ordinary mortal do? What does an Arhat or Buddha do?

In terms of general appearance there is no distinction between a Buddha and an ordinary mortal. A Buddha is a person, he has a head, torso and limbs, he has a brain, spleen, lungs, eye, nose, etc, just like any other human being.

But how is a Buddha different from an ordinary mortal?

A Buddha has no vision of an "I", has no attachment to rituals, has no doubt about all Buddhas, the Dharma and the Enlightened Community, has no sensual desires, has no aversion, has no attachment to the world of form, he has no attachment to the world of formlessness, he has no pride, he has no restlessness, and he has no ignorance about the nature of dharmas.

So if you want to become a Buddha what you need to do is behave the same way.

[Queequeg]

"awakening"

The dreams that are the realm of birth and death are temporary and lack an inherent entity and nature, and thus exemplify that which is provisional. Hence they are called illusions. The waking state of original enlightenment is true or real, the mind that is removed from the realm of birth and extinction, and thus exemplifies truth. Hence it is called the true aspect.

By grasping the meaning of these two words “provisional” and “true,” we may distinguish in the sacred teachings of the Buddha’s lifetime which ones are provisional and deal with the instruction and conversion of others, and which are true and pertain to the Buddha’s enlightenment. The first three of the four teachings, the first four of the five periods of teachings, and the first nine of the Ten Worlds all alike deal with affairs of good and evil as these exist in the realm of dreams. Hence they are called provisional teachings.

With regard to these doctrinal teachings, the Buddha in the Immeasurable Meanings Sutra stated that “in these more than forty years, I have not yet revealed the truth.” These various sutras in which the truth is not yet revealed are provisional teachings pertaining to the realm of dreams.

Therefore The Annotations on “The Profound Meaning of the Lotus Sutra” states: “Though the nature of the mind does not vary, it is inevitably engaged with phantoms, and so it gives rise to phantom capacities, phantom receptiveness, phantom responses, and phantom salvation. Both the Buddha, who is capable of responding, and the living beings, who receive instruction and undergo conversion, are provisional in aspect and not true.”

This passage is saying that these teachings are all expedient means relating to a realm of dreams and phantoms. The words “though the nature of the mind does not vary” mean that the nature of the mind when it is viewing dreams and the nature of the mind when it is wakened is one uniform mind nature and never varies. However, there are two types of events viewed by this single mind, the false events encountered in dreams and the true events of a time of waking. But though we realize this, we know that both are simply the workings of one’s own mind.

Therefore Great Concentration and Insight states: “In the four universal vows set forth in the first three of the four teachings, [distinctions between] both the doer and the ones who receive the doing are wiped out.”

The four universal vows declare: “Living beings are numberless: I vow to save them. Earthly desires are countless: I vow to eradicate them. The teachings are endless: I vow to master them. Enlightenment is supreme: I vow to attain it.”

The doer is the Thus Come One, and the ones who receive the doing are living beings. The passage of commentary is explaining that in these four universal vows set forth in the first three of the four teachings, the Buddha who carries out the act of saving, and the living beings who are saved, all belong to the dream realm of right and wrong.

Thus the various sutras preached in the forty-two years prior to the Lotus Sutra are provisional teachings in which the Buddha has “not yet revealed the truth,” an expedient means. They are an expedient means designed to lead one to the Lotus Sutra and hence do not represent the truth itself.

The Buddha himself acknowledged this fact when he grouped the works preached in the first forty-two years together and then, in preparation for the preaching of the Lotus Sutra, preached the Immeasurable Meanings Sutra to serve as an introduction for the Lotus Sutra, and in it made a declaration regarding the classification of the teachings [in terms of their relative worth]. This declaration no one can controvert, nor can any doubt be cast on it.

Therefore The Profound Meaning of the Lotus Sutra says, “The nine worlds represent the provisional, the world of Buddhahood represents the true.”

The nine worlds that are provisional are the teachings set forth in the first forty-two years. The world of Buddhahood that is true is that which was preached in the last eight years, namely, the Lotus Sutra. Therefore the Lotus Sutra is called the Buddha vehicle.

The births and deaths occurring in the nine worlds exemplify the principles underlying a realm of dreams, and hence they are called provisional teachings. The eternally abiding nature of the world of Buddhahood exemplifies the principles of the waking state, and hence it is called the true teaching.

Therefore we may say that the teachings set forth over a period of fifty years, the sacred teachings of the Buddha’s lifetime, or all the various scriptures, are made up of the provisional teachings preached in the first forty-two years, which are designed for the instruction and conversion of others, and the true teaching set forth in the last eight years, which pertains to the Buddha’s enlightenment. Together the two make up a period of fifty years. These two terms, provisional and true, thus provide a mirror in which one may perceive the real nature of the teachings without doubt or misunderstanding.

Therefore, if one practices the Tripitaka teaching, thinking that after three asamkhyas and a hundred major kalpas, one may in the end become a Buddha, then one must generate fire from one’s body, “reducing the body to ashes and entering extinction,” and thus destroy oneself. If one practices the connecting teaching, thinking to become a Buddha after seven asamkhyas and a hundred major kalpas, then likewise, as in the previous case, one must reduce the body to ashes and enter extinction, and thus destroy oneself, leaving no trace or form behind.

And if one practices the specific teaching, thinking to become a Buddha after twenty-two great asamkhyas and a hundred, a thousand, ten thousand kalpas, this is to become a Buddha of the provisional teachings in the dream realm of birth and death. Seen in the light of the waking state of the original enlightenment of the Lotus Sutra, the Buddhahood of the specific teaching is not true Buddhahood but a goal achieved in a realm of dreams. Thus the path outlined in the specific teaching can never lead to true Buddhahood.

In the path to enlightenment set forth in the specific teaching, when one reaches the first of the ten stages of development, one for the first time to a certain degree cuts off ignorance and begins to gain understanding to a certain degree into the principle of the Middle Way. But when one does so, one realizes that the specific teaching presents the three truths as separate entities not fused together. One thereupon shifts to the perfect teaching, becoming a believer in the perfect teaching, and thus no longer remains in the category of those who embrace the specific teaching.

Those who pursue the bodhisattva path may be divided into superior, middling, and inferior in terms of capacity. But anyone who is in the first of the ten stages of development, the second stage, the third stage, and so on up to the stage of near-perfect enlightenment, is a person of the perfect teaching. Therefore, in the system outlined in the specific teaching there is in fact no real attainment of Buddhahood. Hence it is called a system in which the teaching regarding the goal exists but no example of anyone who has reached it.

Therefore An Essay on the Protection of the Nation states: “The Buddha of the reward body, which exists depending on causes and conditions, represents a provisional result obtained in a dream, while the Buddha eternally endowed with the three bodies represents the true Buddha from the time before enlightenment.” (The former represents the Buddha gained through practice of the first three of the four teachings, and the latter, the Buddha perceived through observation of the mind described in the last of the four teachings, the perfect teaching.)

And the same text states: “The three bodies as they are expounded in the provisional teachings are not free from impermanence. But the three bodies as expounded in the true teaching are endowed with both entity and function.” (The former represents the Buddha gained through practice of the first three of the four teachings, and the latter, the Buddha perceived through observation of the mind described in the last teaching, the perfect teaching.)...

The Buddhas of the three existences make their appearance in the world because they bear in mind the “one great reason,” or one great affair. The word “one” represents the truth of the Middle Way, the Lotus Sutra. The word “great” represents the truth of non-substantiality, the Flower Garland Sutra. The word “affair” represents the truth of temporary existence, the Āgama, Correct and Equal, and Wisdom sutras. These three constitute the unity of the three truths as expounded in the teachings of the Buddha’s lifetime.

When one wakens to and comes to understand this, then one can attain the goal of Buddhahood. Hence this constitutes the fulfillment of the original intention for which the Buddhas appear in the world, the direct road to the attainment of Buddhahood by living beings.

[The “reason” for which they appear consists of “causes” and “conditions.”] The causes are the unity of the three truths that exists, eternal and unchanging, within the bodies of all living beings. Hence they are referred to collectively as “causes.” But although the three inherent causes, or potentials, of the Buddha nature are possessed by all beings, if such beings do not encounter the right conditions by meeting a “good friend” or teacher, then they will not become awakened, they will not understand, their Buddha nature will not manifest itself. If they encounter the necessary conditions by meeting a good friend, however, then their Buddha nature will invariably become manifest. Hence such meetings are referred to as “conditions.”

But now, if these five components, “one,” “great,” “affair,” “causes,” and “conditions,” come together harmoniously, and one fulfills the difficult-to-fulfill condition of encountering a good friend, then what could possibly hinder the manifestation of the five aspects of Buddha nature?

When spring comes and conditions of wind and rain prevail, then even the mindless plants and trees will all put forth buds, blossom in glory, and make their presence known to the world. And when autumn arrives with its conditions of autumn moonlight, then plants and trees will all ripen and bear fruit. Then they will nourish all sentient beings, sustain their lives, bring them to maturity, and in the end manifest both the virtue and the functions of Buddhahood. Can anyone doubt this? If even the mindless plants and trees can do so, how much truer should this be of human beings?

Though we are no more than ordinary mortals in a state of delusion, we have our own minds, our understanding; we can distinguish right from wrong and gauge what is timely. Because of karma accumulated in the past, we have been born in a land where the Buddhist Law is propagated. If we can meet with a good friend, we will gain an understanding of causes and effects and attain Buddhahood. If we meet with a good friend, is there any reason why we should be inferior even to the plants and trees, remaining dumb and unresponding and failing to manifest the three inherent potentials of the Buddha nature that are within us?

This time, without fail, without fail, we must wake from this dream realm of birth and death, return to the waking state of original enlightenment, and sever the cords that bind us to birth and death. And from that time on, we will no longer entertain in our minds the Buddhist doctrines that pertain to that realm of dreams.

We will join in harmony with the single mind of the Buddhas of the three existences, carry out the practice of Myoho-renge-kyo, and, without any obstruction, attain enlightenment, for the distinction between the two teachings, those that pertain to the Buddha’s enlightenment and those that pertain to the instruction and conversion of others, is as clear as though reflected in a mirror. It is just as stated in the declaration of the Buddhas of the three existences. Keep this matter secret! Keep this matter secret!

-The Unanimous Declaration by the Buddhas of the Three Existencesregarding the Classification of the Teachings and Which Are to Be Abandoned and Which Upheld

Its a long, wonky read. There is much more to it than I quoted - I just couldn't find a good place to stop, so I just arbitrarily quote the beginning and end, but if you want to understand how Buddhahood is understood in the Lotus, and derivatively, the Nichiren traditions, this is an excellent read.

Its authenticity is debated, but it summarizes Lotus teachings on "awakening" and "dreaming" accurately.

https://www.nichirenlibrary.org/en/wnd-2/Content/315

[ronnymarsh]

-The Unanimous Declaration by the Buddhas of the Three Existencesregarding the Classification of the Teachings and Which Are to Be Abandoned and Which Upheld

Its a long, wonky read. There is much more to it than I quoted - I just couldn't find a good place to stop, so I just arbitrarily quote the beginning and end, but if you want to understand how Buddhahood is understood in the Lotus, and derivatively, the Nichiren traditions, this is an excellent read.

Its authenticity is debated, but it summarizes Lotus teachings on "awakening" and "dreaming" accurately.

https://www.nichirenlibrary.org/en/wnd-2/Content/315

Thanks!

I know the text and it doesn't expose much other than Buddhism. However, when one ignores the whole context of the "mechanics" of life according to the Dharma, one can misunderstand what one is talking about.

"Seed" in Buddhism refers to a "state" of consciousness.

When we talk about the seed of Buddhahood, we are not literally talking about some concretely existing "thing", that is, there is no "dharma" called "seed", but as a simile to define the characteristic of a consciousness, if speaks of "seeds".

The "dharmas" in Buddhism are precisely the Five Aggregates ("five components of individuation of life" in Western gakkai literature), Six Bases, and Eighteen Dhatus. None of these are "seed".

At the heart of these dharmas (factors of existence) are those related to consciousness. And this is the main element in understanding how the process takes place in Buddhism.

"Consciousness" in Buddhism is the product of contact between a "sense subject" and a "sense object". When there is contact, a sensation arises, from the sensation a perception, from this a volition and from this a consciousness.

This consciousness, in the constant flux of existential "becoming", will be marked by some specific characteristic. This mark is the karmic "seed", which works as a cause for an effect, as long as the right conditions exist.

So that's what the way to achieve Buddhist enlightenment is thought of. The first step for this process to be carried out is to bring out a consciousness marked with the characteristic that drives sentient beings to seek the Buddhist path.

Since the emergence of a consciousness is related to the contact between subject and object, this "Buddha" consciousness can only arise when there is contact between a Buddha and a sentient being.

Thus, it is said that the seed is planted when a relationship is established with a "good friend".

This is the general perspective of Buddhism.

Nichiren's perspective is derived from the same framework, and it does not completely break with the teachings of the Sutras. Opposition to the other Sutra is related to the precepts and meditation aspect, but the basic wisdom present in the Sutras is not abandoned.

The problem, however, that Nichiren presents is related to the need for direct contact with the "Buddha mind", which is the Lotus Sutra (not the text, but the experience caused by contact with the text, more specifically with the images of the Honmon section of the text).

The contact that gives rise to this awareness marked by the mind of the Buddha is the practitioner's contact with the experience of the Air ceremony. And this can only be done through a "good friend" who has inherited this ceremony (ie Nichiren and his disciples as bodhisattvas on earth).

From the general perspective of Buddhism this is unnecessary, for, as the Lotus Sutra itself says, the Buddha's cessation is only an illusion of the ignorant mind, the Shakyamuni Buddha of the remote past is always present, and all living beings are earthly bodhisattvas who only need to make their "seeds" sprout.

But from Nichiren's perspective, this is no longer valid because once we enter the era of the end of Dharma, where Shakyamuni's heritage has disappeared, there are no longer conditions that allow for the emergence of earth bodhisattvas, only icchantikas, who did not have this contact with the Air ceremony.

Thus, the essential Buddhist task for the era of the end of Dharma is to create an alternative that enables evil beings who are born in this era, the icchantikas, to access the Sutra, establish this contact and raise awareness with the qualities of the Buddha. .
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The other perspective, rivaling Nichiren, the Pure Land, is based on the same logic. The beings of today have no way to develop this awareness, so his only solution would be to establish contact with Amida Buddha, this contact would lead him to Sukhavati and there he would have the ability to have access to the Lotus Sutra.

[note: this is the perspective based on the sutras, using as an example the solution that Shakyamuni Buddha offers to the vaidehi queen who, due to her karma, did not have the opportunity to be on eagle's peak while the Buddha preached the Sutra of Lotus. In this way, Shakyamuni Buddha taught her that she should awaken faith in Amida Buddha, be reborn in Sukhavati and there have access to the mind of Buddha, the Lotus Sutra. By extension, everything that is applicable to Vaidehi and applicable to beings with its same characteristics, the icchantikas of the end of Dharma age].
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This particularity of Nichiren, however, still does not break with the general perspective of enlightenment in Buddhism, which continues to follow the logic:

1) establishing contact between the sentient being and the Buddha
2) application of perfect attention
3) development of realization in breaking the shackles

The only thing that is specified in Nichiren is the nature of this contact for beings at the end of Dharma. In general terms Nichiren did not create a new religion.

[Queequeg]

"Seed" in Buddhism refers to a "state" of consciousness.

Its Buddhanature. Tathagatagarbha. "State" is a provisional qualification at best. State suggests static. That is at conflict with description of Buddhanature has having "function." Buddhanature is, if we are going to qualify it, dynamic, not a state.

That text covers this.