Buddhahood in one lifetime

Dharma Flower
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Re: Buddhahood in one lifetime

Post by Dharma Flower » Thu Jun 01, 2017 8:35 pm

Queequeg wrote: And you are wrong.
According to Gene Reeves' introduction to The Lotus Sutra, Buddha-nature is the innate potential to attain Buddhahood through Bodhisattva practices, including the Six Paramitas:
It would be a great mistake, I think, to reify this notion, turning it
into some sort of substantial reality underlying ordinary realities,
something that is easy to do and is often done. In the text itself, it
seems to me, Buddha-nature has no such ontological status. It is
mainly a skillful way of indicating a potential, a potential with real
power, to move in the direction of being a buddha by taking up the
bodhisattva way...

In addition to the extremely important but relatively abstract notion
of following the bodhisattva way, the Lotus Sutra frequently advocates
concrete practices, which are often related to the sutra itself. They are
often given as sets of four to six practices, but include receiving and
embracing the sutra, hearing it, reading and reciting it, remembering it
correctly, copying it, explaining it, understanding its meaning, pondering
it, proclaiming it, practicing as it teaches, honoring it, protecting it,
making offerings to it, preaching it and teaching it to others, and leading
others to do any of these things. The six transcendental practices taught
especially for bodhisattvas also play a prominent and important role.
http://www.wisdompubs.org/sites/default ... review.pdf
Gene Reeves is not alone among Buddhist commentators throughout history in making the above point.

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Queequeg
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Re: Buddhahood in one lifetime

Post by Queequeg » Thu Jun 01, 2017 8:39 pm

Dharma Flower wrote: insisting on attaining Buddhahood in one lifetime, which not even Shakyamuni himself did, is like having a desire for instant gratification. The fixation with attaining Buddhahood in one lifetime, in light of the Bodhisattva path, is a form of spiritual materialism. Please forgive me if I'm wrong.
This is what you are wrong about.

Also, " play[ing] a prominent and important role" is not the same as a requisite role.
Those who, even with distracted minds,
Entered a stupa compound
And chanted but once, “Namo Buddhaya!”
Have certainly attained the path of the buddhas.

-Lotus Sutra, Expedient Means Chapter

I think each human being has things to find out in his own life that are inescapable. They’ll find them out the easy way or the hard way, or whatever.
-Jerry Garcia

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Re: Buddhahood in one lifetime

Post by Dharma Flower » Thu Jun 01, 2017 8:47 pm

Queequeg wrote:
Dharma Flower wrote: insisting on attaining Buddhahood in one lifetime, which not even Shakyamuni himself did, is like having a desire for instant gratification. The fixation with attaining Buddhahood in one lifetime, in light of the Bodhisattva path, is a form of spiritual materialism. Please forgive me if I'm wrong.
This is what you are wrong about.

Also, " play[ing] a prominent and important role" is not the same as a requisite role.
I'm sorry. I believe we've reached an impasse due to sectarian differences. I mean no disrespect.
We see that sudden awakening is just the beginning of the awareness regarding the underlying, essential principle of all dharmas, or buddha-nature, and is not the same as becoming a Buddha. Gradual practice is the cultivation of merit through concrete actions. Only through accumulating merit through gradual practice can one actually become a Buddha: so "sudden awakening to principle but gradual practice with regard to actions" is another way to clarify sudden and gradual. This explanation shows us what sudden awakening in Chan Buddhism means.
http://www.108wisdom.org/html/OTH_03.pdf

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Re: Buddhahood in one lifetime

Post by Dharma Flower » Thu Jun 01, 2017 8:54 pm

When the dragon king's daughter attained Buddhahood, it's likely because she was ripened for it by her previous lives. This would be consistent with what the rest of the Lotus Sutra says regarding a Bodhisattva's attainment of Buddhahood, including Shakyamuni's.

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Queequeg
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Re: Buddhahood in one lifetime

Post by Queequeg » Thu Jun 01, 2017 9:43 pm

Impasse or not? :rolling:

Tell yourself what you need to except yourself from the Dragon Girl's example. You do realize you're parroting the doubters in that story, right?
Those who, even with distracted minds,
Entered a stupa compound
And chanted but once, “Namo Buddhaya!”
Have certainly attained the path of the buddhas.

-Lotus Sutra, Expedient Means Chapter

I think each human being has things to find out in his own life that are inescapable. They’ll find them out the easy way or the hard way, or whatever.
-Jerry Garcia

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Re: Buddhahood in one lifetime

Post by Dharma Flower » Thu Jun 01, 2017 9:48 pm

Queequeg wrote:Impasse or not? :rolling:

Tell yourself what you need to except yourself from the Dragon Girl's example. You do realize you're parroting the doubters in that story, right?
What I think you might be missing is that if the Buddha uses various forms of expedient means, how do you know that the story of the dragon king's daughter isn't a upaya to encourage those who need to undertake the Bodhisattva path?

For those who are desiring instant enlightenment, who aren't ready to take the long and arduous journey of the Bodhisattva, they might be more willing to start at least some sort of Buddhist practice if they see the dragon king's daughter was able to attain Buddhahood so quickly.

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Re: Buddhahood in one lifetime

Post by Queequeg » Thu Jun 01, 2017 9:57 pm

Oh. It's definitely Upaya.

There's no escaping upaya.

Where does that leave us?

Right square back at the moment of reality.
Those who, even with distracted minds,
Entered a stupa compound
And chanted but once, “Namo Buddhaya!”
Have certainly attained the path of the buddhas.

-Lotus Sutra, Expedient Means Chapter

I think each human being has things to find out in his own life that are inescapable. They’ll find them out the easy way or the hard way, or whatever.
-Jerry Garcia

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Re: Buddhahood in one lifetime

Post by Dharma Flower » Thu Jun 01, 2017 10:11 pm

Queequeg wrote:Oh. It's definitely Upaya.

There's no escaping upaya.

Where does that leave us?

Right square back at the moment of reality.
Whatever you believe is okay with me. Do you accept that other Buddhist traditions, outside of Tendai and Nichiren Buddhism, might have a very different interpretation of the Lotus Sutra?

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Re: Buddhahood in one lifetime

Post by Queequeg » Thu Jun 01, 2017 10:34 pm

:shrug:
Those who, even with distracted minds,
Entered a stupa compound
And chanted but once, “Namo Buddhaya!”
Have certainly attained the path of the buddhas.

-Lotus Sutra, Expedient Means Chapter

I think each human being has things to find out in his own life that are inescapable. They’ll find them out the easy way or the hard way, or whatever.
-Jerry Garcia

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Re: Buddhahood in one lifetime

Post by Dharma Flower » Fri Jun 02, 2017 12:52 am

I'd be interested in reading Thich Nhat Hanh's commentaries on the Lotus Sutra, and possibly comparing them to the interpretations of Nichiren Buddhism.

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Re: Buddhahood in one lifetime

Post by john perry » Fri Jun 02, 2017 6:18 am

Aren't there suppose to be preexisting conditions to become enlightened in the same lifetime?

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Re: Buddhahood in one lifetime

Post by ItsRaining » Fri Jun 02, 2017 7:14 am

Dharma Flower wrote:
Queequeg wrote:Oh. It's definitely Upaya.

There's no escaping upaya.

Where does that leave us?

Right square back at the moment of reality.
Whatever you believe is okay with me. Do you accept that other Buddhist traditions, outside of Tendai and Nichiren Buddhism, might have a very different interpretation of the Lotus Sutra?
Majority of Mahayana Buddhist Schools accept the Tendai view, I believe the Tiantai is the correct one but people can do what they like.

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Re: Buddhahood in one lifetime

Post by Dharma Flower » Fri Jun 02, 2017 7:19 am

ItsRaining wrote: Majority of Mahayana Buddhist Schools accept the Tendai view, I believe the Tiantai is the correct one but people can do what they like.
From what I've seen, the common teaching outside of Tendai and Nichiren Buddhism is that the Lotus Sutra's goal is to provide encouragement to those on the Bodhisattva path, and that the Six Paramitas are an important part of the Bodhisattva path for those who follow the Lotus Sutra.

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Re: Buddhahood in one lifetime

Post by smcj » Fri Jun 02, 2017 2:33 pm

Whatever you believe is okay with me. Do you accept that other Buddhist traditions, outside of Tendai and Nichiren Buddhism, might have a very different interpretation of the Lotus Sutra?
Being largely unfamiliar with the Lotus Sutra, do you have a quick Reader's Digest version of its various interpretations? Over-simplifying your answers is an acceptable response.
I support Mingyur R and HHDL in their positions against Lama abuse.

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Re: Buddhahood in one lifetime

Post by Minobu » Fri Jun 02, 2017 5:35 pm

A lot of people in the latter day of the Law meet Buddhism without knowing much.
The practice laid down by The Lotus Crew, Nichiren Daishonin, Tein Tai The Great, Lord Buddhas Nagarjuna and Sakyamuni, Taho Buddha, totaly manifested in the Teachings of Nichiren Shonin.
These defiled Latter Day of the Law sentients who practice this with zero knowledge of Buddhism let alone The Six Paramiters develop them as they practice. Just like those practicing this Lotus Buddhism become extremely compassionate people over time.

The practice is that developed for such people in the Latter Day of the Law.

This also is meant by attaining enlightenment the moment you practice this teaching.

People say you are already a Buddha..The Gohonzon is the Gathering at Vulture Peak..the ODaimoku is the key to unlocking this enlightenment in the very moment you practice.



for me this video says it perfectly..one minute 25 secounds of pure lucidity for those totally defiled in the latter Day of The Law who take up the Practice.

phpBB [video]

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Re: Buddhahood in one lifetime

Post by Dharma Flower » Sat Jun 03, 2017 12:18 am

smcj wrote:
Whatever you believe is okay with me. Do you accept that other Buddhist traditions, outside of Tendai and Nichiren Buddhism, might have a very different interpretation of the Lotus Sutra?
Being largely unfamiliar with the Lotus Sutra, do you have a quick Reader's Digest version of its various interpretations? Over-simplifying your answers is an acceptable response.
I'd recommend reading Gene Reeves' introduction to the Lotus Sutra which I've shared in this thread, along with Thich Nhat Hanh's commentaries on the Lotus Sutra, since his love of the Lotus Sutra as a guide for the Bodhisattva way of life is profound and deep.

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Re: Buddhahood in one lifetime

Post by Dharma Flower » Sat Jun 03, 2017 12:20 am

I'm sorry if I've stepped on anyone's toes in this thread. Sectarian differences of interpreting the Lotus Sutra exist, that I can see. I am thankful for the simple fact that we all have such respect for the sutra, even with these differences.

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Re: Buddhahood in one lifetime

Post by narhwal90 » Sat Jun 03, 2017 3:46 am

OTOH there is the proposition that there is nothing to attain, all equally have the buddha nature, the problem is manifesting it. I was listening to a Aro podcast, the rinpoche took up the issue of dual vs non-dual, stating that we all have a non-dual nature that "sparkles through" the dualized manifestation, I think of buddha nature in that way; we are never separate from it, but it is adventitiously obscured by defilements. Perhaps the Daughter's was finally and perfectly cancelled by the gift of the gem, or she had cleared them through practice and the scene was a demonstration, but she did not come in cold with no practice.

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Re: Buddhahood in one lifetime

Post by Queequeg » Sat Jun 03, 2017 8:55 am

Since we're in the Nichiren forum, maybe it makes sense to include an explanation of the immediate attainment of enlightenment by Nichiren. Without undertaking an intentional practice of the paramitas, a person who embraces the single precept of the Lotus naturally practices the paramitas and all the precepts. This is not to claim that a person automatically becomes a perfect bodhisattvas, but over time, as Minobu explained, people's innate pure qualities come to be expressed.
Next, with regard to the term “precepts of absolute myō,” we may note that, where the Lotus Sutra is concerned, this does not refer to a separate set of precepts. The precepts set forth in the sutras preached prior to the Lotus Sutra constitute, just as they are, the precepts of the Lotus Sutra. Therefore, the observers of the so-called “willow leaf” precepts of those in the human and heavenly realms as described in the sutras prior to the Lotus, the observers of the “clay vessel” precepts of persons of the two vehicles as described in the Hinayana Āgama sutras, the observers of the “gold and silver vessel” precepts to be carried out by bodhisattvas over numerous kalpas as described in the Flower Garland, Correct and Equal, Wisdom, and Meditation sutras—when it comes to the Lotus Sutra, all these different groups come together in harmony and form a single body.
Thus the persons in the human or heavenly realms who observe the willow leaf precepts gain the same blessings as persons of the two vehicles who observe the clay vessel precepts and bodhisattvas who observe the gold and silver vessel precepts; bodhisattvas who observe the gold and silver vessel precepts gain the same blessings as persons in the human and heavenly realms who observe the willow leaf precepts and those of the two vehicles who observe the clay vessel precepts; and so forth in the same manner.
Beings in the three evil paths do not in their present existence observe any precepts at all. In their past lives, when they were born in the human or heavenly realms, they observed the willow leaf precepts of persons in the human and heavenly realms, or the clay vessel precepts of persons of the two vehicles, or the gold and silver vessel precepts of the bodhisattvas. Later, because they violated these precepts, they fell into the three evil paths. But the blessings they gained earlier have not been lost and are still in existence. When such persons in the three evil paths encounter the Lotus Sutra, the power of the earlier precepts is brought to life once more, and hence, although such persons dwell in the three evil paths, they become endowed with the potentiality of all of the Ten Worlds. Thus, when persons in any of the Ten Worlds who abided by the teachings of the sutras prior to the Lotus Sutra come into contact with the Lotus Sutra, they all become observers of the precepts.
This is what the Lotus Sutra means when it says, “This is what is called observing the precepts.” The Reverend Annen in his On the Universally Bestowed Bodhisattva Precepts states: “The Lotus Sutra is saying that those who are capable of preaching the Lotus Sutra deserve to be called observers of the precepts.” That is, such persons do not, as described in the sutras prior to the Lotus Sutra, have to observe the precepts under the supervision of a teacher. They have only to put their faith in this sutra to become observers of the precepts.
The sutras preached prior to the Lotus Sutra did not set forth the doctrine of the mutual possession of the Ten Worlds. Therefore, although bodhisattvas might carry out practices over innumerable kalpas, they did not gain any other blessings such as those acquired by observers of the precepts in the two vehicles or the human and heavenly realms; they acquired only the blessings associated with their own one world. And because they acquired the blessings of only one world, they were in the end unable to attain Buddhahood. Therefore [in terms of the doctrine of the mutual possession of the Ten Worlds] they did not even acquire the blessings that pertain to one world.
But when persons who had previously followed the teachings of the pre-Lotus sutras encounter the Lotus Sutra, the blessings of all the other nine worlds become the possession of beings in any of the Ten Worlds. When this happens, then, the pre-Lotus sutras become synonymous with the Lotus Sutra, and the Lotus Sutra becomes synonymous with the pre-Lotus sutras. The Lotus Sutra is no longer separate from the pre-Lotus sutras, and the pre-Lotus sutras are no longer separate from the Lotus Sutra. This is what is meant by the term “wonderful Law.”
Once one has gained an understanding of this, then though the practitioner may read the Āgama sutras of the Hinayana teachings, one therewith becomes a reader of all the Mahayana sutras and a reader of the Lotus Sutra. Therefore the Lotus Sutra says, “[But if they hear this profound sutra] which defines the Law of the voice-hearer, [if they hear] this king of the sutras . . .” This passage is saying that the Āgama sutras are none other than the Lotus Sutra.
The Lotus Sutra says, “[The Buddhas] apply distinctions to the one Buddha vehicle and preach as though it were three.” This passage is saying that the Flower Garland, Correct and Equal, and Wisdom sutras are none other than the Lotus Sutra.
And the Lotus Sutra says, “If they should expound some text of the secular world or speak on matters of government or occupations that sustain life, they will in all cases conform to the correct Law.” This passage is saying that all the texts of the non-Buddhist teachers, of Lao Tzu and Confucius, are none other than the Lotus Sutra.
The precepts of provisional Mahayana recorded in the Brahmā Net Sutra and similar texts differ in many respects from the Lotus Sutra precepts. First, the former may not be administered to persons of the two vehicles or to those who have committed the seven cardinal sins. Second, the blessings accruing from the former do not include the possibility of attaining Buddhahood. Third, the former are precepts that are designed to be practiced over a period of numerous kalpas. Hence they are faulty in many respects.
But when we come to the precepts of the Lotus Sutra, we find that they may be administered to persons of the two vehicles and to those who have committed the seven cardinal sins. Moreover, through them even persons in the lowest category of ordinary mortals will enter the stage of Buddhahood within the space of a single lifetime and achieve perfect enlightenment. Thus one may acquire both the merit of practice and the benefit of Buddhahood.
I wrote above Buddha-nature is irrepressible. From this view, everything, even reactions that are ordinarily considered expressions of delusion are the expressions of Buddha nature under the particular circumstances. Buddhist practice is the active establishment of circumstances that optimize the expression of Buddha-nature. A consistent practice of NMRK brings about these circumstances. Since potential is infinite, circumstances are perpetually established. From the perspective of the Sudden and Perfect the perpetual adornment of reality with the marks of Dharma is Buddhahood. Buddhism is joyous and immediate. It's not a perpetual self flaggelation for some future goal. The Buddha did that heavy lifting long ago and bequeathed the fruits to his children to enjoy. All one has to do is recognize the fruit (Buddha nature) and enjoy it. NMRK is an expression of this joy.
Those who, even with distracted minds,
Entered a stupa compound
And chanted but once, “Namo Buddhaya!”
Have certainly attained the path of the buddhas.

-Lotus Sutra, Expedient Means Chapter

I think each human being has things to find out in his own life that are inescapable. They’ll find them out the easy way or the hard way, or whatever.
-Jerry Garcia

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Re: Buddhahood in one lifetime

Post by Dharma Flower » Wed Jun 07, 2017 5:31 am

Rather than chanting the Daimoku, the Lotus Sutra itself recommends that we recite the name of Avalokitesvara to subdue the Three Poisons which are an impediment to enlightenment:
If there should be living beings beset by numerous lusts and cravings, let them think with constant
reverence of Bodhisattva Perceiver of the World’s Sounds and then they can shed their desires. If they
have great wrath and ire, let them think with constant reverence of Bodhisattva Perceiver of the World’s
Sounds and then they can shed their ire. If they have great ignorance and stupidity, let them think with
constant reverence of Bodhisattva Perceiver of the World’s Sounds and they can rid themselves of
stupidity.
http://www.english.fgs2.ca/sites/defaul ... 0Sutra.pdf
Also, the Lotus Sutra teaches, in several instances, that practicing the Six Paramitas leads to Buddhahood.

Imagine if the Lotus Sutra were an instructional manual for the path to Buddhahood. Would it make sense to simply chant its title? I can only go by what the Lotus Sutra itself says on how to attain Buddhahood, and in doing so, I mean no disrespect to later commentators.

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