Response to Wrong Views?
Re: Response to Wrong Views?
There is the concept of making a teaching suitable to the listener, prominent in the Lotus Sutra, which seems a skilful means argument. The streetcorner handbill or lecture approach doesn't seem to provide a lot of latitude in that area- having done it myself years ago, you have the brochure or even small card with basic pitch and a couple seconds of face-time. But you never know how you may or not reach someone and there are many SGI members around dating back to that old NSA-era practice, probably a lot of people were turned off by it too. Nowadays the fashion is to engage others to the extent they show interest, the pitch comes from relating ones own experience and not a lecture.
It think it might be hasty to categorize all such efforts as proselytising, though that surely happens sometimes.
It think it might be hasty to categorize all such efforts as proselytising, though that surely happens sometimes.
Re: Response to Wrong Views?
The Buddha devoted the last 45 years of his life to teaching, and his successors have always been committed to propogating the dharma. There are verses in praise of 'giving the gift of dharma'.Malcolm wrote: Buddhadharma has spread in the world due to the merit of sentient beings, and when that merit is finally exhausted, the Dharma will vanish at the same time.
Teaching is not a bad thing. But it is not the kind of evangelising which seeks to convert others in spite of themselves. Christianity in particular has done a lot of that; they believe their's is the one true faith, and that all those who don't convert are doomed to hell. I suppose becasue of that, 'proselytising' might have negative connotations; perhaps that is what you're reacting to. But the history of Buddhism is full of stories of converts from other religions, not least many of the influential early Mahayanists, as well as those skilled in debating who converted others (like Ashvagosha).
Buddhism certainly doesn't evangalise in the Christian sense, but it's still a teaching religion, otherwise it never would have spread in the first place, we wouldn't be having this discussion, and Dharmawheel wouldn't exist.
'Only practice with no gaining idea' ~ Suzuki Roshi
Re: Response to Wrong Views?
People are not handing out liberation through wearing mantras in Times Square. It would be strange if they were.Queequeg wrote:Assuming it is, then what?Malcolm wrote:It depends on the mantra. Not all mantras are liberation through seeing.Queequeg wrote: Why is a mantra on a card handed out in time square not liberation through seeing?
Re: Response to Wrong Views?
Queequeg wrote:
Ok. But what wayfarer points out is not negated. There is an effort to reach others.
Not really — this is why a buddha is likened to a wish-fullfilling gem. When found, wish-fulfilling gems grant all wishes. When not found...
This passive Buddha you seem to describe does not jive with what I've understood as the path...
That is the nature of understanding the difference between samsaric paths and nirvanic paths; lower paths versus higher paths.
I would point out that this is irrelevant.I'd point out the active, proactive Buddha is a feature in East Asia in general.
Ideals are nice, but they are just that — ideals; and ideals are fabrications.It's expressed in the ideal of Bodhisattvas like Avalokitesvara and Ksitigarbha.
Sounds like you confused Jesus with the Buddha.It's in the Lotus where the Buddha is constantly contriving to approach beings and lead them on the path. The Buddha's hand is always extended, always active, guiding beings whether they are aware or not.
This impulse is generally speaking, a Māra.This impulse to serve others is a capacity understood to be intrinsic to us -just as a parent is selflessly concerned for their child. it follows that when we find a path out, even if we have not completed it, we see others struggling and know they could be freed, we might want to share that.
This is quite different than evangelizing and proselytizing Buddhadharma. In the case of helping someone with a flat, you know exactly what the problem is and what to do to help them. In the case of Buddhadharma, generally, we really do more harm than good to sentient beings through the arrogance that we can help anyone. In fact, it is impossible unless you are yourself a realized person.Just as I would stop and offer a jump to a stalled driver, or give directions to someone who is lost. There's no ego in that, just the simple fact that someone needs help and I can. Car jump started, or person sent in the right direction, and off I go.
In the parable of the burning house, it is the Buddha that calls out to his three children, trying to entice them with different carts. Who among us is a Buddha, with the capacity to help sentient beings out of that house when indeed we are just as trapped, in the very same house?It seems you guys are guided by a modesty, but the house is on fire and the restraint you practice could be viewed as callous.
Re: Response to Wrong Views?
Queequeg wrote:Congratulations you recognized your ego. Sounds like you're still struggling with that.Simon E. wrote:I think we need to be clear about our own motivation.
I know that in times past when I have been gung-ho about evangelising it was actually about my own needs for certainty and about wanting others to be more like me.
Just saying..
Just saying..
You are absolutely correct.
“You don’t know it. You just know about it. That is not the same thing.”
Chogyam Trungpa Rinpoche to me.
Chogyam Trungpa Rinpoche to me.
Re: Response to Wrong Views?
There are a number of passages in the Lotus Sutra like this "“Ajita, suppose there is a person who speaks to another person, saying, ‘There is a sutra called the Lotus. Let us go together and listen to it.’ And suppose, having been urged, the other person goes and even for an instant listens to the sutra." (Benefits of Responding with Joy) which doesn't support efforts related to conversion, but discusses the benefit of trying to introduce others- indeed from chapter 14 "When he opens his mouth to expound or when he reads the sutra, he should not delight in speaking of the faults of other people or scriptures. " OTOH neither is there a mandate that the follower go out and teach, its more about conduct which includes some support of making distinctions and expediency.
OTOH I was never skilful or comfortable doing the the streetcorner brochure thing, but others were. Back in the day there was actually a good deal of peer pressure to go out and do that stuff, organized campaigns with lots of people etc- I'm glad its not done that way now.
OTOH I was never skilful or comfortable doing the the streetcorner brochure thing, but others were. Back in the day there was actually a good deal of peer pressure to go out and do that stuff, organized campaigns with lots of people etc- I'm glad its not done that way now.
Re: Response to Wrong Views?
Such passages presume an pre-existing interest.narhwal90 wrote:There are a number of passages in the Lotus Sutra like this "“Ajita, suppose there is a person who speaks to another person, saying, ‘There is a sutra called the Lotus. Let us go together and listen to it.’ And suppose, having been urged, the other person goes and even for an instant listens to the sutra."
Re: Response to Wrong Views?
Wouldn't it be wonderful if they were! Instead of a tourist trap, it'd be an enlightenment vortex!Malcolm wrote: People are not handing out liberation through wearing mantras in Times Square. It would be strange if they were.
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: Response to Wrong Views?
Then skillful means. And then I agree with you when you say,Queequeg wrote:So distinguish that out of the consideration.Jeff H wrote:What I think of as proselytization or evangelism is much less subtle than that. Those activities refer to broad proclamations and individual browbeating intended to sway someone who may or may not yet be ready.
What then?
But I also agree with all but the last sentence when Malcolm says,Queequeg wrote:This impulse to serve others is a capacity understood to be intrinsic to us -just as a parent is selflessly concerned for their child. it follows that when we find a path out, even if we have not completed it, we see others struggling and know they could be freed, we might want to share that. Just as I would stop and offer a jump to a stalled driver, or give directions to someone who is lost. There's no ego in that, just the simple fact that someone needs help and I can. Car jump started, or person sent in the right direction, and off I go.
I don’t believe all help is impossible and neither do I believe people can be dragged into Buddhism. I believe Buddhism is the answer, but not for everyone right now: individuals need to see the truths of Buddhism as they apply to them at a given time.Malcolm wrote:This is quite different than evangelizing and proselytizing Buddhadharma. In the case of helping someone with a flat, you know exactly what the problem is and what to do to help them. In the case of Buddhadharma, generally, we really do more harm than good to sentient beings through the arrogance that we can help anyone. In fact, it is impossible unless you are yourself a realized person.
Buddhas know perfectly what a person needs and when. Bodhisattvas have gained significant insight and can know sometimes. Practitioners can share what they’ve heard.
My new motto, ala Queequeg:
"Inwardly aggressive for Dharma; Outwardly timid, reserved, restrained, and modest."
Where now is my mind engaged? - Shantideva
Re: Response to Wrong Views?
Lotus Chapter 4 - in the parable of the prodigal son, the father most certainly contrives to approach his son who is initially terrified of him. In the parable of the burning house, the children pay no mind to the father until he promises them toys. In the parable of the doctor, he sends word that he is dead to shock his children into taking medicine. In the jataka of Sadaparibhuta, the bodhisattva proclaims people's buddhahood even when they don't want to hear about it.Malcolm wrote:Queequeg wrote:
Ok. But what wayfarer points out is not negated. There is an effort to reach others.
Not really — this is why a buddha is likened to a wish-fullfilling gem. When found, wish-fulfilling gems grant all wishes. When not found...
This passive Buddha you seem to describe does not jive with what I've understood as the path...
That is the nature of understanding the difference between samsaric paths and nirvanic paths; lower paths versus higher paths.
I would point out that this is irrelevant.I'd point out the active, proactive Buddha is a feature in East Asia in general.
Ideals are nice, but they are just that — ideals; and ideals are fabrications.It's expressed in the ideal of Bodhisattvas like Avalokitesvara and Ksitigarbha.
Sounds like you confused Jesus with the Buddha.It's in the Lotus where the Buddha is constantly contriving to approach beings and lead them on the path. The Buddha's hand is always extended, always active, guiding beings whether they are aware or not.
Kern Tr.And, young men of good family, the word that the Tathâgata delivers on behalf of the education of creatures, either under his own appearance or under another's, either on his own authority or under the mask of another, all that the Tathâgata declares, all those Dharmaparyâyas spoken by the Tathâgata are true.
This passage is the culmination of his declaration of his Immeasurable life span when he explains he's constantly abiding and teaching beings.
[/quote]This impulse is generally speaking, a Māra.This impulse to serve others is a capacity understood to be intrinsic to us -just as a parent is selflessly concerned for their child. it follows that when we find a path out, even if we have not completed it, we see others struggling and know they could be freed, we might want to share that.
Maybe in some circumstances. It's also the commiseration in the sangha between beings, which is just commiseration between all of us as we are all on the path.
You keep using these words proselytize, evangelize. These seem to be what you are hung up on here.This is quite different than evangelizing and proselytizing Buddhadharma. In the case of helping someone with a flat, you know exactly what the problem is and what to do to help them. In the case of Buddhadharma, generally, we really do more harm than good to sentient beings through the arrogance that we can help anyone. In fact, it is impossible unless you are yourself a realized person.Just as I would stop and offer a jump to a stalled driver, or give directions to someone who is lost. There's no ego in that, just the simple fact that someone needs help and I can. Car jump started, or person sent in the right direction, and off I go.
I've suggested above about telling people about dharma with no expectation. When I fix a flat for someone, theres no expectation. When someone is miserable, obsessing over some superficial detail and I, coming along, talk it through with them concerning it's insubstantiality, and alleviating the pressure by employing the little dharma ive learned, and explaining that this is what the Buddha taught, is that harm? Life is practice. Telling people there's a teaching that can cure their ills is harm?
By your own view of karma, for those the referral to dharma will not resonate with, it won't resonate. And for those karmically inclined, it will.
Further, if you really believe what you write, you should stop participating in these discussions, and DW ought to be silent... unless people are making implicit claims.
[/quote]In the parable of the burning house, it is the Buddha that calls out to his three children, trying to entice them with different carts. Who among us is a Buddha, with the capacity to help sentient beings out of that house when indeed we are just as trapped, in the very same house?It seems you guys are guided by a modesty, but the house is on fire and the restraint you practice could be viewed as callous.
Thus I heard. The m%#-+&%$ f#&-+%% house is on fire. But there's toys! BodhiSvaha!
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: Response to Wrong Views?
To expand the scope, also the example of Vimalakirti.Queequeg wrote:
Lotus Chapter 4 - in the parable of the prodigal son, the father most certainly contrives to approach his son who is initially terrified of him. In the parable of the burning house, the children pay no mind to the father until he promises them toys. In the parable of the doctor, he sends word that he is dead to shock his children into taking medicine. In the jataka of Sadaparibhuta, the bodhisattva proclaims people's buddhahood even when they don't want to hear about it.
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: Response to Wrong Views?
Queequeg wrote:
This passage is the culmination of his declaration of his Immeasurable life span when he explains he's constantly abiding and teaching beings.
- Because the awakening of the sugata does not exist, his magical apparitions appear to the deluded, similar to an illusion.
I don't say anything unless some asks of their own accord. It's a discipline.I've suggested above about telling people about dharma with no expectation.
M
Re: Response to Wrong Views?
A true story.
I used to frequent a shop in London run by and for the Tibet Society. It sold a range of rupas, thankas, incense , books and so on.
One particular young chap who worked there caught my attention. He had a certain je ne sais quoi. I suspected that this came from being a practitioner of the HYT's.
I asked him about this. He replied that he worked there because had a great deal of admiration for Tibetan culture, but that he knew nothing about the practices.
I discovered some time later that he was a disciple of a well-known Karma Kagyu teacher who regarded him as one of his most accomplished students.
Not talking about it was one of the disciplines imposed on him by that teacher.
His not talking about it was in fact very eloquent.
Dharma permeated all his speech and actions.
I used to frequent a shop in London run by and for the Tibet Society. It sold a range of rupas, thankas, incense , books and so on.
One particular young chap who worked there caught my attention. He had a certain je ne sais quoi. I suspected that this came from being a practitioner of the HYT's.
I asked him about this. He replied that he worked there because had a great deal of admiration for Tibetan culture, but that he knew nothing about the practices.
I discovered some time later that he was a disciple of a well-known Karma Kagyu teacher who regarded him as one of his most accomplished students.
Not talking about it was one of the disciplines imposed on him by that teacher.
His not talking about it was in fact very eloquent.
Dharma permeated all his speech and actions.
“You don’t know it. You just know about it. That is not the same thing.”
Chogyam Trungpa Rinpoche to me.
Chogyam Trungpa Rinpoche to me.
Re: Response to Wrong Views?
I dig. Personally, I agree.Jeff H wrote:[
I don’t believe all help is impossible and neither do I believe people can be dragged into Buddhism. I believe Buddhism is the answer, but not for everyone right now: individuals need to see the truths of Buddhism as they apply to them at a given time.
Buddhas know perfectly what a person needs and when. Bodhisattvas have gained significant insight and can know sometimes. Practitioners can share what they’ve heard.
My new motto, ala Queequeg:
"Inwardly aggressive for Dharma; Outwardly timid, reserved, restrained, and modest."
I'm also pushing this subject out because I want to understand the question more thoroughly. I'm very familiar with the 'street Shakubuku' Narwhal refers to. I saw it work and sow seeds that bore wonderful fruit. I've also seen it go awry. I've seen it practiced in the most selfish manner and still bear good fruit. That I attribute to the stainless nature of dharma itself which takes its own course on planting. Confidence that dharma works notwithstanding the imperfections of its sowers.
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: Response to Wrong Views?
Similar to an illusion? But not quite...Malcolm wrote:Queequeg wrote:
This passage is the culmination of his declaration of his Immeasurable life span when he explains he's constantly abiding and teaching beings.-- Mañjuśrimitra
- Because the awakening of the sugata does not exist, his magical apparitions appear to the deluded, similar to an illusion.
[/quote]I don't say anything unless some asks of their own accord. It's a discipline.I've suggested above about telling people about dharma with no expectation.
M
Your record is public... often, there's no question...
Lol.
Just messing.
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: Response to Wrong Views?
If the awakening of the sugata does not exist, then his appearance is just a delusion of the deluded, similar to an illusion (i.e., something a person believes is real, when it is not).Queequeg wrote:Similar to an illusion? But not quite...Malcolm wrote:Queequeg wrote:
This passage is the culmination of his declaration of his Immeasurable life span when he explains he's constantly abiding and teaching beings.-- Mañjuśrimitra
- Because the awakening of the sugata does not exist, his magical apparitions appear to the deluded, similar to an illusion.
On a Buddhist forum, one's interest can be taken for granted.
Your record is public... often, there's no question...
(that includes you too, maybay, nonperson that you are)
Re: Response to Wrong Views?
but this "does not exist" does not equal "nothing". Something... what it is aint exactly clear, [to the deluded...?] Anyway, that rabbit hole is where I draw the line in trying to discuss or explain. NamoBuddhayaMalcolm wrote: If the awakening of the sugata does not exist, then his appearance is just a delusion of the deluded, similar to an illusion (i.e., something a person believes is real, when it is not).
The only thing I would point out is that the Lotus and Mahaparinirvana Sutras flip the MO and resort to positive language, which makes them different than many other sutras in this critical respect. I know very well the misunderstanding that comes when people come from the perspective of the Lotus and then interact with people coming from the perspective of other Sutras - the impossibility of mutual discussion when this critical detail is not understood from both sides.
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: Response to Wrong Views?
I think Malcom is making a subtle point, or at least it is to me lol.. that there is a difference between taking someone to hear a recitation of the sutra vs broaching the subject, perhaps unilaterally. The streetcorner campaign is more of the latter as compared to bringing up the subject when conversation with someone makes it pertinent to do so. From stories people have told in meetings these days SGI propagation is more about bringing up the subject when pertinent, yet there is a forward posture to it which is different from the clerk of the TIbetan store above.
Re: Response to Wrong Views?
Yes, it equals delusion. When one is no longer deluded, for what reason would one need the appearance of a buddha? Given that this is so, just how is the appearance of a buddha not a delusion?Queequeg wrote:but this "does not exist" does not equal "nothing"..Malcolm wrote: If the awakening of the sugata does not exist, then his appearance is just a delusion of the deluded, similar to an illusion (i.e., something a person believes is real, when it is not).
Re: Response to Wrong Views?
I guess that's one way to see it.
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,