Can anyone explain the hua-yen sutra accroding to tendai, to me? I've read a few books of secondary literature on tientai and tendai, a few translations of Zhiyi, the lotus sutra, some of the hua-yen sutra, some translations of hua-yen, some seconadry literature on hua-yen, and assorted scholarship (both ch'an based and otherwise) on east asian Buddhism. I'm at a complete loss though!

I think the conventional, mundane, truth in Tendai is the claim that karma is an illusion, for a number of reasons, such as the identity of the perfect mundane truth with the Madhyamaka ultimate truth. Zhiyi -- importantly -- quotes Nagarjuna's Middle Treatise: > All things that arise through causes and conditions, I explain as > emptiness, Again, this is a conventional designation. Again, this is > the meaning of the Middle Way. ---------- I believe that in Tendai the conventional truth is just a different means of asserting the ultimate truth, that each of the three truths are both one truth, and different > although three [phrases], they are one [in meaning]; although one, > this is three; [they are] not mutually exclusive. means of verbally falsifying reality > The three types are all empty because they are beyond verbalization > and conceptualization. The three types are all conventional because > they merely exist as [provisional] verbal [con- structs]. The three > types are all the Middle, because they are identical to the true > aspects [of reality] ---------- So I wondered if the Buddhist law of cause and effect all there is to Buddhism -- and Buddhahood and reality -- according to Tendai, yet also an illusion. > Things are neither merely nominal, nor merely real Ziporyn, 2012, 60 Inescapable, but unreal.

It it well known that Tientai teaches the identity of the mundane and real truths. - In its complete teaching, what is being equated? Is it equating the **real truth** of the *separate teaching* with the complete teaching's **mundane truth**? The so called "separate teaching" is what Yogacara and Hua-yen Buddhists claim, and Zhiyi says (translated by Swanson) says that therein:

Would zen Buddhists agree with this quote from Chih-I? Quoted in T'ien-t'ai Buddhism and Early Madhyamika p110 I've not read the original material, so am not sure where Chih-I makes these points (about the four alternatives) from. But they do seem to make sense to me, and (potentially) be what matters most about meditation etc.. But I have no means to really study tendai, only some local zen schools.

In tendai, can the 1st (huayen) and 5th (lotus) teachings be called "potentiality" and "possible", respectively? I know the word "potential" from Heidegger's *Being and Time*, who has appeared in comparative studies. The most eye catching phrase, being "my ownmost potentiality for being", that amounting to death therein. By possibility, I just mean the not "necessary" or "actual", in the standard analytic philosophical terms. I won't go into why I might suppose that could be a viable interpretation.

I am a Hindu by birth. I am a huge devotee of Lord Buddha as he is considered a god in Hinduism. I wanted to know more about the Buddhist mantra Nam Myoho Renge Kyo. What is the best way to chant it? Can I chant it anywhere and at anytime? I have previously been chanting the mantra at least 108 times a day for the past 4 months but I have yet to see any of my desires fulfilled. Is there a specific count when desires are fulfilled? I apologise, I am new to Buddhist methods of worship, but I want to do so with Buddha. How can I have my desires fulfilled by that mantra? Thank You.

As far as I know, the concept of the Universal Mind (一心, yixin) was first coined in the 'Awakening of Faith'. In studying Zongmi, Yanshou, Chinul and Wonhyo, I found different translations such as: Universal Mind, All-encompassing mind, One Mind, One Nature, Pure Nature. Some say it is synonymous with mind-nature (xinxing). But neither alternative translations nor synonymous tell me what it is. In studying Yongming Yanshou systematically, I have come to identify what he says it is, its characteristics, and its functions. **The issue is that it ends up being identified with so many phenomena that it becomes confusing.** Its entity: 1. The dharmadhatu 2. The mind of suchness 3. The mind of arising and ceasing 4. A mind that is unperturbed and enters the dhyanas 5. A mind that arises in dependence upon practicing concentration and contemplation 6. The mind that is transmitted from a Chan patriarch to another patriarch
Its characteristics: 1. The origin of nature and characteristics 2. The basis of all things 3. A phenomena in which pure and impure, samsara and thusness intersect 4. A principle that unifies all the teachings of the buddha 5. The great tenet 6. The grand progenitor 7. The source of all truth 8. ‘Universal’ in that it includes mundane and supermundane dharmas.
Its function: 1. Illuminating the myriad dharmas as if reflected in a mirror. 2. Entering the dhyanas. 3. Producing prajna. 4. Perfecting [the actualization of] cessation. 5. Perfecting observation. The best explanation I have found so far explains that the One Mind is identified with so many phenomena because it is all of them. **Do you know of a more more detailed account, a clear explanation, or an authoritative reference?** In 'Wŏnhyo’s Theory of One Mind', Eun-su Cho says: > The One Mind is an evolution and merger of the concepts of > ālaya-vijñāna and tathāgatagarbha. It is a well-known fact that the > ālayavijñāna and the tathāgatagarbha originate from different branches > of Buddhist thought. The womb of the Tathāgata is a concept developed > from the optimistic idea that any sentient being has the possibility > of becoming a Buddha, a concept already described since early Buddhism > as the “innately pure mind.” And: > The One Mind is at times equivalent to ālayavijñāna, to the > tathāgatagarbha, or to original enlightenment, but its characteristics > contain the attributes of all. The One Mind represents an optimistic > and all-encompassing philosophy of the mind, surpassing both > ālayavijñāna and tathāgatagarbha. Additionally, the One Mind possesses > the meanings of unity and concentration.

I would like to know how Tendai or indeed Tiantai, views its use of zazen or zen. I would provisionally assume it serves a different role than it does or is in Soto and Rinzai and contemporary Chan.

In this thread I asked about active and passive suffering. But I'm not quite sure what I mean. It may help to know what suchenss is? I know it translates to "as it is"... so is that impermanence? Or something more subtle ? Thanks!

I am not sure if I am asking about Original Enlightenment, but suppose that a sentient being doesn't (really) know they are a Buddha. Are they really in e.g. a human or animal realm, or are they in a Buddha realm but experiencing obstructions to their awareness of that?

This may sound like an unusual question, but - is it possible in theory to destroy the rupa heavens - not by avoiding rebirth there, but for other sentient beings? Not the tusita heaven - which I understand (correctly or not ha) is part of kamadhatu and strictly one of the jhanas :) Thanks !