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Tag Archives: Lotus Sutra
The Celestial Palace of Akanishṭha
- [Cleary]: For mind is the womb of what’s in the triple world, for this wandering mind is seen here and yon; knowing the state of this world to be thus, unreal, one should not imagine the world.
Oftentimes I would find myself being uncomfortable with the Lanka’s admonition to silence the faculty of imagination. From time to time I’ve used this faculty in many a creative fashion, like on my YouTube Bodhichild channel. After much reflection on this, I’ve come to the realization that the Lanka is not saying to banish forever the creative-side of this faculty; indeed, the very composers of the Lanka oftentimes drew heavily upon their active-imagination to illustrate the Buddhadharma. Imagination, for the Lanka, means the incessant yearning to create image after image after image. Of course, [image] entails much here—like the intellect, the use of all the sensate faculties, memory, etcetera…anything apparently concretized in this wooden-world we live in but in reality is only fleeting and eventually dissolving away like a mirage in the sultry desert wastelands of Samsara. Hence, the discriminative-side of imagination needs to be curtailed. If not, then the possibility of a million Chimeric Realms will descend and keep you preoccupied in its discriminating-grasp for many eons to come.
Towards a Psychology of the Māras, Part II
Māras in the Sutrayana
Lotus Sutra
The Lotus Sutra’s interpretation of Māra is similar to his portrayal in the Pali Canon. He is an evil deva who occupies a prominent place in the Cosmos and who seeks to wreck-havoc on those who adhere to the Buddhadharma.
Mañjuśrī Teaches Prajñāpāramitā
Perhaps more than any other Celestial Bodhisattva, Mañjuśrī best captures the epitome of Wisdom. Mañjuśrī is undoubtedly synonymous with and the very embodiment of the Perfection of Wisdom (Prajñāpāramitā). He is the ever-present guide and interlocutor in countless sutras; perhaps best well-known for his role in the Vimalakirti Sutra where he is the only fearless Bodhisattva present who dare go and visit the apparently ailing-lay bodhisattva, the mysterious and Noble Vimalakirti, and whose subsequent dialog with him becomes the very cornerstone of that sutra. He is also a prominent feature in the Lotus Sutra where he becomes privy to what the Buddha is about to reveal, even before the majestic Maitreya. Less well known is his pivotal role in a sutra from the Mahāratnakūṭa corpus, Mañjuśrī’s Discourse of the Pāramitā of Wisdom. Yet, this little gem packs a powerful punch in the spirit of the Diamond Sutra, and could actually be considered its sister text. It expounds a very High-Gnosis, not based on the relative truth of the mundane, but instead the Ultimate Truth of the Unborn and Absolute. Before venturing-forth in this new series, it is appropriate to begin with an exposé on the nature of its shining star—Mañjuśrī, the Maha-Bodhisattva of Transcendent Wisdom, whose name Man-ju (charming, beautiful and pleasant), and Shri (meaning a shining glory) encapsulates the very essence of the Prajñāpāramitā literature.
Lotus Sutra Dharanis
Dhāraṇīs are special mystical-invocations used to provide spiritual-protection for its recipients. The ones encountered in chapter 26 are meant to protect the teachings of the Lotus Sutra and its devotees. Herein we find many diverse beings uttering dhāraṇīs, from Bodhisattvas (like Medicine King) and even from rākṣasīs. The following is one uttered by Vaishravana, protector of the world:
Sweet Anointing From Above
Upon hearing the Blessed One expound on his eternal-lifespan, the Lotus Sutra goes on to explain in the ensuing chapters how immeasurable sentient beings may draw merit from this realization.
Posted in The Lotus Sutra
Tagged anointing, auspicious mark, bodhisattva mahāsattvas, Dharma, Lotus Sutra, merit, Śākyamuni’s lifespan
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The Stupendous Jeweled Stupa
At that time there appeared before the Buddha a seven-jeweled stupa, five hundred yojanas in height and two hundred and fifty yojanas both in length and width, which emerged from the ground and hovered in the air. It was adorned with various jewels, had five thousand railings, and thousands of myriads of chambers. It was decorated with innumerable flags and banners and hanging jeweled necklaces, and myriads of koṭis of jeweled bells hung from the top. The fragrance of tamāla leaves and sandalwood trees exuded from all sides of the stupa, covering the world. The banners and umbrellas were composed of the seven jewels such as gold, silver, lapis lazuli, mother of pearl, agate, pearl, and ruby; and they rose as high as the palaces of the world-protectors of the four quarters.
Posted in The Lotus Sutra
Tagged Dharma, Dharma-ending Age, Jeweled Stupa, light, Lotus Sutra, Prabhūtaratna
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THE Salvific Text
We’re mid-way through our Lotus Sutra series and are about to make a complete 180° turn in focus. Whereas the previous nine-chapters spotlighted “skillful-means” and the myriad ways the Tathagatas bring sentient beings to awakening, the limelight will now shine on the Lotus-Sutra Text itself as the one and exclusive salvific medium. Chapter 10 wastes no time in asserting right off the bat that this medium is meant to be the salvific tool for all lifeforms:
Posted in The Lotus Sutra
Tagged Bodhisattva, Dharma, ehipassiko, Lotus Sutra, Nichirenism, sacred text, sola-scriptura
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Sūtra of the White Lotus Blossom of the Marvelous Dharma (Saddharma Puṇḍarīka Sūtra)
Today we begin a series on what is generally referred to as the Lotus Sutra. Certainly it’s a Sutra that has captured the mind and hearts of East Asians for many centuries and it’s fascinating how its influence is still vibrant as ever. Essentially, the Lotus Sutra is a vast Mahayana masterpiece that can be broken-down into stages that highlight the following:
Posted in The Lotus Sutra
Tagged Dharma, Lotus Sutra, Stage Three, Stage Two, White Lotus
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