Since its founding Soka Gakkai was part of Nichiren Shoshu's lay branch, and SGI's first two presidents were adherents of Nichiren Shoshu. SGI and NSS split bitterly in 1990 due to a rift between Ikeda and Nikken, as the two accused each other of trying to intervene in each other's policies. Nikken excommunicated Ikeda and the whole of Soka Gakkai around 1990 to 1991. THAT'S why they're still bitter towards each other.

Hi,

just to share my own personal experience. For about half a year between 1999 and 2000 after finishing NS i was quite interested and did attend meetings at both Soka Gakkai and Nichiren Shoshu.

Whilst they were truly warm and sincere, however, i was rather peeved off by their constant attacks on each other (which still continues till today, especially in Japan) and attacks on other Buddhist teachings. I still remember we were actually asked to chant the daimoku to "attain victory and to shakubuku the other party (SGI vs NSS)". There is also a book published by SGI that details on the wrongdoings of Nichiren Shoshu and its former head priest, which of course, Nichiren Shoshu rebutts.

If you are really interested in knowing about Nichiren Buddhism, there's the "Lotus Sutra Buddhist Association (Nichiren Shu)" whose member supa-naga posts in this forum often.

For myself, i'm a Jodo Shin Buddhist (Pure Land).

Gassho

Hārītī (Sanskrit), also known as Kishimojin in Japanese:鬼子母神, is a Buddhist goddess for the protection of children, easy delivery, happy child rearing and parenting, harmony between husband and wife, love, and the well-being and safety of the family. Women without children also pray to Kishimojin to help them become pregnant.

Originally, Kishimojin/ Hariti was a cannibalistic demon. She had hundreds of children whom she loved and doted upon, but to feed them, she abducted and killed the children of others. The bereaved mothers of her victims pleaded to Śākyamuni Buddha to save them.

Śākyamuni stole Aiji, youngest of Kishimojin's sons, and hid him under his rice bowl. Kishimojin desperately searched for her missing son throughout the universe. Finally, she pleaded with Shakyamuni for help. The Buddha pointed out that she was suffering because she lost one of hundreds of children, and asked if she could imagine the suffering of parents whose only child had been devoured. She replied contritely that their suffering must be many times greater than hers, and vowed to protect all children.

Kishimojin became the goddess of easy birthing and the protection and parenting of children.

Some stories describe her as an aspect of Kannon. She is also sometimes identified with the Hindu goddess Kali.

Pancika was her consort, and he fathered her children. He was one of the 28 Yakṣa generals in the army of Vaiśravaṇa (Bishamonten).

In Gandhara, depictions of Hārītī take on many attributes of the Greek goddess Tyche; like Tyche, she is often depicted holding a cornucopia and dressed in Greek attire.

From: http://en.wikipedia.org/wiki/Hariti

(Just realised, her mantra 訶利帝呪 is included as one of the 10 short mantras 十小呪 chanted at morning services in Chinese Buddhist monasteries.

In Nichiren Buddhism, she is considered as one of the protectors of the Lotus Sutra.)

Just to make a correction, the deity in the photograph is not Budai (Jpn: Hotei) but Daikokuten (大黒天). Hotei would be the Chinese-style Maitreya bodhisattva (aka "Laughing Buddha"). That pic, by the way, looks like the one enshrined in Kiyomizu Temple here in Kyoto.

In Nichiren-shu style Butsudans (fo tan 佛壇, that's what the "black cabinet" is, and is NOT limited to just Nichiren Shoshu or Soka Gakkai, but used in all Buddhist traditions in Japan), Daikokuten and Guizimu (鬼子母) are also enshrined next to the Omandala like below.

Soka is considered a new-age religion here (Japan). Although Nichiren shoshu is considered as a "traditional" form of Buddhism, as pointed out, due to its exclusivism and views on other Buddhist traditions, Nichiren-influenced or not, it is not a member of the All-Japan Buddhist Federation and does not participate in ecumenical activities.

kmsYM: Youth Ministry Needs You This Vesak Celebrations 2553

Vesak Day is just around the corner and this year Youth Ministry (kmsYM) will be involved in both celebrations at Singapore Buddhist Federation Vesak @ Orchard and Kong Meng San Phor Kark See Monastery.

SBF Vesak Celebrations @ Orchard – Buddhist Benefits You & I

25 & 26 April 2009 | Ngee Ann City Civic Plaza | vesakcelebrations.sg

An annual outreach effort that brings Vesak Celebrations out of the temple grounds into the city.  Buddhist organisations of various traditions will come together and highlight the arts and culture of Buddhism. The youth component this year, The NEW HAPI CAMPAIGN aims to share with youths how to rediscover the ways to find happiness and introduce to them all the Buddhist youth groups in Singapore !

KMS Vesak Celebrations 2553 – Sense of Gratitude

8 & 9 May 2009 | Kong Meng San Phor Kark See Monastery | kmspks.org

On the most significant day in the Buddhist calendar, thousands of devotees will gather at KMS for 3-Step-1-Bow and many other fun and meaningful activities. kmsYM will be having our GUMMY HANGOUT right next to the Hall of Great Compassion, for youths to chill, listen to music, know what youth activities are available, join us in a hidden clue adventure to discover KMS, make aspirations and enjoy a cuppa fresh fruit juice!  

If you are passionate about bringing Buddhism to the youths and want to be a part of these two annual events, come join us as a volunteer this year and together we celebrate the vibrancy of Buddhist Youths!

Volunteering Opportunities

1. SBF VESAK - NEW HAPI Ambassador

- Mann youth booth & exhibition; distribute flyers & freebies; engage the youths along orchard rd to participate in handicraft activities

2. KMS VESAK - GUM Ambassador

- Mann youth booth & exhibition; distribute flyers & freebies; handle public enquiries and recruit for mailing list.

3. KMS VESAK - Aspiration Ambassador

- Engage devotees to make aspirations and decorate their very own aspiration cards.

4. KMS VESAK - Fruit Juice Ambassador

- Mann and operate a fresh fruit juice stall.

5. KMS VESAK - Da-Ma Code Ambassador

- Mann enquiry desk and assisting tour guides in the hidden clue adventure game: Da-Ma-Code 2

Hi,

1. ok, for the 1st point i forgot about the broader definition of the term so i take that back.

2. Then why in earlier SGI books (or at least, during my short stint in SGI in 1999-2000) are there definitions that Nichiren is the "Eternal Buddha" or 本佛, while Sakyamuni is 跡佛?

3. I live in Japan, so i know what I'm saying. Of course, most Gakkai members are urged to vote for Komeito, and to support Komeito.

4. Not forgetting that Gakkai and Shoshu are still at loggerheads at each other. I remember attending meetings on both sides (1999-2000), and was asked to chant the Daimoku and pray for one to "attain victory" over the other.

Also, when an American friend of mine wanted to take Refuge in Buddhism at my temple in Japan, his then girlfriend from Gakkai objected to it. If Gakkai recognizes the value of other Buddhist schools, was there a need to object? It was only after they broke off did he manage to come down again to take Refuge.

Hi,

Mainstream Buddhist schools, no matter which tradition, will have the following:

1. The Triple Gems - Buddha, Dharma and Sangha

Soka Gakkai has the "Buddha" as Nichiren, Dharma as the "Lotus Sutra", but does it have a "Sangha"? Maybe you might argue that the Sangha are Soka Gakkai members, but is that really a "Sangha"?

2. Acknowledge Sakyamuni Buddha as our Founder

Soka Gakkai, and its former "parent body" Nichiren Shoshu do recognise Sakyamuni, but term Nichiren as the "Eternal Buddha", more supreme over Sakyamuni.

3. In Japan, both Soka Gakkai and Nichiren Shoshu have termed other schools of Buddhism, including other traditions within Nichiren Buddhism, as "heretic" and "value-less". Not even mentioning that it does have a political party "New Komeito" and sometimes uses it to power themselves.

Above are some points.

Hi,

please note that Soka Gakkai is not considered mainstream Buddhism, either in Singapore or Japan.

Gassho

Hi,

Man Fatt Lam temple in Bedok is a Buddhist temple (nunnery actually), but your observation is also correct that they also allow the burning of paper money etc. They have a columbarium and a place to put ancestral tablets (my maternal great-grandparents and grand-aunties have their ancestral tablet placed there). People whose ancestors or relatives who are enshrined in either may still be practicing folk religion, and they still like to offer paper money.

As for how statues and joss sticks fit into Buddhism, this has been covered in some of the earlier threads in this forum. AEN can give you the links.

Gassho

6.5 On Shinjin
All religions require shinjin as a core belief, revealed through such concepts as “have faith”, “do not doubt” etc. However, the Jodo Shinshu teaching of shinjin is completely different from that of other religions. Jodo Shinshu teaches that shinjin is the true cause of attaining Buddhahood and birth in the Pure Land.
This does not mean however that acquiring shinjin is the same as being saved. The term “I believe” is considered to be the illusory mind of the ordinary person. Shinjin, on the other hand, is known as true mind because it is the Buddha mind. When this Buddha mind reaches our mind and heart, it is called shinjin. It is the true mind of the Other Power being transferred to an ordinary person. Thus, it is entirely the working of the power of the Primal Vow.
But how can this working reach our mind? The answer lies in simply “listening”. Without listening, shinjin will be permanently unavailable to us. Furthermore, to listen does not mean to just listen but to listen as we reflect on our daily life and appreciate its importance. This is the reason that the teachings state: listen thoughtfully. When we listen thoughtfully, the Buddha mind will appear in our mind as shinjin. This deeper meaning of listening is described in phrases like listening is true mind and to hear
is to reveal the true mind of shinjin. To listen in order to increase our knowledge or to enrich our mind will not bring about true understanding that leads to birth in the Pure Land. Furthermore, this type of listening cannot be the source of energy that gives us the strength to live in this harsh world.

6.6 On Nembutsu
As discussed previously, the Primal Vow of Other Power takes final concrete form in the nembutsu. The nembutsu exists solely for the sake of our liberation; it is not static but must constantly be active and moving dynamically to awaken us. This intense movement flows into us and reveals itself as shinjin.
At the same time, it reveals itself through the expression of the nembutsu. As it enters our mind and our heart, we receive this constant active movement as an expression of Amida Buddha. Like the sweet fragrance from a single cherry blossom that reveals the coming of spring or the cricket in the field that reveals the approach of autumn, the nembutsu reveals itself in us as an inner voice, awakening Amida’s great compassion.
We often understand the reciting of the nembutsu to be the condition for awakening but this interpretation is completely incorrect. The fact that the nembutsu reveals itself in the recitation is proof that Amida Buddha’s actions to help us attain Buddhahood have reached us. Thus, we appreciate the significance of even a single person becoming a person of the nembutsu. We must recognize the power of the nembutsu as we recite it. Since people are always seeking happiness in this illusory world, the nembutsu alone can lead us to happiness. The reason is that the nembutsu alone provides us with the
energy to live fully until we return to the Pure Land.

6.7 Living in the Other Power of the Primal Vow
The general understanding of living within the Other Power of the Primal Vow is that we should relyon other people or laws that are imposed upon us, resulting in dull, passive lives. This is an incorrect the Other Power of the Primal Vow can be clearly seen in Shinran Shonin’s 90 years of fulfilled life. Ashe stated through his powerful words in the Tannisho:
In the person who lives in nembutsu opens up the great path of unobstruction.

Despite our present extravagant lives, we experience a great emptiness. This empty feeling and its hunger can never be fulfilled unless we choose a life that leads us on the path of the Other Power of the Primal Vow. Once a person enters into the life of the nembutsu, it becomes a wonderful life without a single element of fear. We will be released from any fear due to uncertainty or fear of being punished by gods or demons. We must receive this path as the single path to freedom. Thus, one of the pivotal points of Jodo Shinshu is to truly live within the teachings of the Other Power of the Primal Vow.

(From: Guide to Jodo Shinshu teachings and practices http://www.calgary-buddhist.ab.ca/Attachments/JSGuide.pdf)

I am not very apt at explaining, so i will let the following work display the teachings of Jodo Shinshu. Will let the readers see for themselves.

THE TEACHING OF THE PRIMAL VOW OF OTHER POWER
6.1 Introduction
Based on an understanding of Buddhism in general, we can now proceed to understand the specific teachings of Jodo Shinshu. In order to do this, we have first studied the life of Shinran Shonin. Showing undaunted strength throughout his long, harsh life of 90 years, Shinran Shonin was able to survive through the radiant light of Amida Buddha’s compassion. The teachings of Jodu Shinshu were the basis of his wonderful life. Of these teachings, there are three essential teachings which must always be considered:
• the teaching of the Primal Vow of Other Power
• the teaching directed to evil persons
• the teaching on birth in the Pure Land.
Unfortunately, these essential teachings have not always been transmitted correctly. In this chapter, we will discuss the teachings of the Primal Vow of Other Power in order to deepen our understanding of the meaning of the nembutsu and shinjin.

6.1 What is Other Power?
In Japan, we often hear on television and read in the newspaper that other power – relying on the power of others or depending on others – is not good. Instead, we hear that we should rely on ourselves or self-power. This is a great mistake in understanding the meaning of the Primal Vow of Other Power in Jodo Shinshu. Shinran Shonin clearly states that Other Power is the power of the Primal Vow of Amida Buddha. Other Power is not the power of another human being or other human beings. Rather,
Shinran Shonin teaches that Other Power is only the Buddha’s power of the Primal Vow. It is the workings of Amida Buddha to help us attain Buddhahood so that we will be born in the Pure Land.
Regardless of the nature of a person, Amida Buddha cannot remain silent and abandon that person. Amida continually works to awaken all beings that are in the world of illusion (samsara). His work appears in the form of the Primal Vow and as the nembutsu. Thus, Other Power means the Primal Vow and the nembutsu itself. This is the reason it is called the Primal Vow of Other Power. In Shinran Shonin’s writing, there is no reference to the Primal Vow of self-power so we cannot equate self-power
with the Primal Vow.

6.2 What is the Primal Vow?
The Primal Vow is the basic universal will. When Bodhisattvas of the Mahayana tradition walk the path to Buddhahood, their will is not only to seek awakening for themselves but for all beings to attain Buddhahood. Thus, the will must benefit others in addition to the self. This basic will is called the universal vow.

All Bodhisattvas possess their own special vows, called the separate vows of the Bodhisattva. Bodhisattva Dharmakara (who became Amida Buddha) has his own separate vows which are sometimes referred to as the 48 vows. Of these vows, the 18th vow is called the Special Vow because it emancipates all living beings unconditionally. Thus, it is called the great Will or the Will that extends eternally:
If, after my attaining Buddhahood, all beings in the ten quarters who with sincerity of heart entrusting themselves and wishing to be born in my country, repeating my name perhaps ten times, are not so born, may I not achieve the Highest Enlightenment.
(18th Vow)
The 18th vow is sometimes also called the Selected Vow. Shinran Shonin states that this vow is the essence of Jodo Shinshu. In other words, Jodo Shinshu is the dharma of true reality which awakens all beings to Buddhahood.
Consider that a child lives within the loving wishes of his/her parents. These parental wishes are not simply wishes but have the power to be actualized in the child’s life. Thus, the parents’ wishes work entirely for the child’s benefit. In the same way, Amida’s Primal Vow is placed on each of us and at the same time, becomes a power that supports our existence. This power is called the Other Power or the power of the Primal Vow, and its action is called eko (transferring one’s merit) i.e. directing the benefits to all beings to help them to achieve awakening.
The parents’ wishes express themselves in the form of a beautiful love for their child only, and not for other children but this love may turn into ugly egoism. In contrast, Buddha’s Great Vow of compassion extends equally to all. It is truly the vow that “does not discriminate whether one is young or old, good or evil “(Tannisho). It is for this reason that the vow is said to extend to all beings throughout the ten quarters (e.g. the world).

6.4 The Origin of Other Power
The purpose of Other Power is to bring about our own birth in the Pure Land. It is the power of the Buddha to help us attain Buddhahood. But where does this Buddha power originate? The answer lies in the enlightenment of Shakyamuni Buddha. The elements of enlightenment have within them the ability to bring others to enlightenment. It is like light having in its nature the ability to destroy darkness. It is only when light reaches darkness that darkness disappears. Similarly, regardless of how
long the darkness of our illusion has existed, the illusion is destroyed instantly when the light of enlightenment reaches us.
We do not possess any power at all to attain enlightenment by ourselves. Through his wisdom, the eyes of Amida Buddha perceived this and could not abandon us. Directing the mind of great compassion, Amida Buddha could not help but work on our behalf. This working is called Other Power and when it reveals itself concretely, it takes the form of the Primal Vow. Thus, Jodo Shinshu bases itself on the Primal Vow of Other Power.

Originally posted by An Eternal Now:

Ya. Next time any such conversation will be removed from forum. It should be done privately.

No need to wait for next time. You should just remove the posts from this thread now.

Gassho

Originally posted by bloo22:

Hi Sanath, thanks for your reply. What do you do during your sessions at the Buddhist Fellowship?

Bohiruci: i've replied your Pm. Thanks!

Hi,

sorry for the late reply as i just came back from Hong Kong.

Erm, to tell the truth, i'm not really a very active member there because i'm in Japan studying most of the time. But basically it starts with a bit of chanting and then there's normally a talk followed by Q&A and chit-chat. On certain days of the month they also have outings and the like. The last outing 2 weeks ago was to Sentosa.

You can check out their website http://www.buddhistfellowship.org/

Gassho

As a Jodo Shin Buddhist i have no choice but to rebutt certain parts in disappear's post, since those who read it may develop misunderstandings on Jodo Shin.

Now, in no way does Shinran Shonin say that one need not recite the Nembutsu after attaining shinjin (faith), in fact, in Jodo Shin, what is more important is not the number of Nembutsus you recite. There are many people who recite Nembutsu countless times, but still do not attain birth in the Pure Land. Why? Because they do not entrust themselves fully to Amida's Vow. When one attains Shinjin, out of gratitude, one will not cease to recite the Nembutsu.

"Within Shinjin, there is the Nembutsu; but in the Nembutsu, there might be no Shinjin".

(I just came back from Hong Kong, so will reply more in detail when i am more energetic)

Gassho

Hi,

i'd recommend the Buddhist Fellowship at Pasir Panjang. Whilst most of its members are in Sec, JC and Poly, there are also a few of them who are in Uni or grads. I'm 30 but i still join their activities. Don't consider yourself too old, you're never that old to join them!

6 years ago i was coincidentally at my Head Temple (Nishi Hongwanji) for a service when Ven and his entourage came for a visit. As an acquaintance of mine was part of the group, she asked me to help bring them along as a guide so i had the honour of brining Ven and his group around. He was very nice and humble and was enthusiastic. It's unfortunate he did not come down again...

Gassho

Plenty, can i ask if you want to take it in the Chinese tradition or Theravadin tradition(s)?

In addition, you can check this website for activities by temples and groups in Singapore:

http://www.4ui.com/indexeng.htm

Gassho

念仏の　うちに　賛嘆　懺悔あり。
Nembutsu no uchini sandan sange ari

In the Nembutsu are contained
both glorification of Amida's virtue
and repentance of our evil.

1. One bead for "Namo Amituofo".

2. Traditionally in East Asian cultures, it's done clockwise.

Gassho

Originally posted by dragon_stone:

i have a question...my dad demise about three weeks ago..we had buddhist rites for him..the monk attending request us to have the ordinary chanting at $1k or a more detailed chanting （地臧王经）at $1.5k...

my burmese friend was around at that time and he was astonised that monk charged a price for these prayers. In his country, it is their duty to perform such rites and for free..afterall, temples and public donations provide for the monks 

i was dumbfound to answer him

 

Hi,

Namo Amida Butsu, sorry to hear about your father's passing. May he be well and happy.

Well, there are monks and there are "monks". Some of these "monks", unfortunately, are just "ritual monks" who do such ceremonies to "earn a living". Most of them have contracts/contacts with funeral parlours in Singapore who call them up when their services are needed. My auntie (my maternal uncle's wife and a free-thinker) had the same experience when her father passed away and Buddhist rituals were conducted. She even asked me to listen in on their chanting to make sure they didn't "short-cut".

Best is if you are able to find a well-respected temple. Some of them do not even charge, but of course, a donation, especially to cover transport costs, would be appreciated.

Gassho

That and the fact that Buddhism was slowly assimilated into present-day Hinduism, so when the Muslims conquered India, those who were Buddhists were either killed, persecuted or made to change their religion (either Hinduism or Islam).

At a Buddhist Youth Conference in Sep'08, a Buddhist from India whom i had the chance to talk to, told me that because Buddha advocated against the caste system, when the Buddhists were assimilated or converted into Hinduism, the "Buddhists" were relegated to become the "Outcastes". Now alot of them are "re-converting" to Buddhism.

This being one of them...

http://www.youtube.com/watch?v=-VHF-feF2PA&feature=related

Gassho

Originally posted by yamizi:

I seriously don't believe christianity was like this when Jesus was around.

http://www.youtube.com/watch?v=Cwkmu6EJlTE&eur

 

http://www.youtube.com/watch?v=hDoQaCDMtuo&feature=related

 

How commercialised christianity has evolved.

I think the worst is this...

http://www.youtube.com/watch?v=-VHF-feF2PA&feature=related

And this is the one that's got the Korean president into hot soup, but fortunately, has made our fellow Buddhists in Korea 'rise up' to defend the Sasana.

<< South Korean President Lee Myung-Bak

Lee, a Christian, was speaking at a Cabinet meeting, which approved regulations banning religious discrimination by public servants.

"It is deeply regrettable that some government officials offended the Buddhist community -- even if they did not not mean to -- with such words and behaviour as could cause misunderstanding about a religious bias," he said.

Leaders of the country's 10 million Buddhists -- outnumbered by 13.7 million Christians -- had threatened more mass protests unless Lee apologised.

The Buddhist dispute, rare in a country that guarantees freedom of religion, follows months of street rallies against US beef imports, which rocked Lee's administration.

Buddhists have been uneasy over what they see as a Christian bias since Lee, a Presbyterian Church elder, came to power on February 25.

The largest Order, the Jogye, lists on its website 23 cases of alleged favouritism, including the appointments of Protestants to major government posts.

An online map published by two ministries, showing Seoul's churches but not major Buddhist temples, also sparked anger.

Tensions grew in July when police stopped a car carrying Jigwan, the Jogye Order's head monk, outside the temple and searched the boot.

Police were then searching for illegal anti-US rally organisers who had taken refuge in the Jogyesa temple.

Tens of thousands of Buddhists staged a massive rally in Seoul in late August, demanding that the police chief be sacked, and Lee apologise and enact a law to ban religious discrimination.

Police chief Eo Cheong-Soo, who is Christian, has apologised and disciplined two senior officers.

Lee told Cabinet ministers on Tuesday to ensure officials stay neutral in religious matters but did not address the demands to sack Eo.

However, he instructed the police chief to visit the Jogyesa temple to apologise to the head monk.

"Regardless of the motives behind the search, the police chief has to visit Buddhist leaders and offer an apology. He must also promise to prevent the recurrence of similar incidents," he said.

The president was expected to reiterate his determination to maintain religious neutrality during a 100-minute "town hall" meeting starting at 10pm (1300 GMT) and to be televised live.

天親菩薩往生論云：観彼世界相　勝過三界道

Vasubandhu's Discourse on the Pure Land states:

When I contemplate the nature of that Land,
I find that it surpasses all states of existence in the three worlds.

Amitabha's Pure Land is more virtuous in nature compared to our own Buddhist concept of the 33 Heavens, the Brahma heavens (梵天) or even the Heaven of Non-Thought and Non Non-thought (非想非非想天), which are within the Three Worlds, so how can one even equate the theistic concept(s) of heaven to the Pure Land(s)? Frankly, to say so, unfortunately, is degrading the Pure Land and the PL teachings!

Tell a Jew/Christian/Muslim that their heaven is akin to our Buddhist Pure Land, not only will that land you in hot soup, people will also think, "what rubbish does Buddhism teach?!" This not only confuses the non-buddhists, but also Buddhists who do not practice Pure Land, as well as those who are practicing Pure Land! 自損損他!

"Material form and material form do not hinder one another 事事無礙法界" should not and cannot be used in this context! 

The Buddha said to Ananda, "If a beggar in extreme poverty sits by the side of a king, how can their appearances be compared?"
Ananda replied, "If such a man sits by the side of a king, his emaciated, mean and ragged appearance cannot be compared with the king's. His appearance is a thousand million kotis or even incalculable times inferior to the king's. What is the reason for this? The conditions of a beggar in extreme poverty--being at the lowest social level, with barely enough clothes to cover his body, scarcely enough food to sustain his life, with hunger and cold always tormenting him, and having almost lost in human contact -- are all the result of his misdeeds in former lives. In the past he did not cultivate roots of virtue, but instead, accumulated riches without giving anything to others. He became more miserly as his wealth increased, desired to obtain more, insatiably hankered after further acquisitions and gave no thought to good actions. Thus he piled up a mountain of evil karma. When his life ended, all his wealth was gone, and what he had accumulated with great toil and worry was of no avail to him; all passed in vain into the possession of others. Having no stock of merit on which to depend and no virtue on which to rely, after death he fell into one of the evil realms, where he suffered pain for a long period. When his karmic retributions ended, he was able to escape, but was reborn into a lower class; being foolish, base and inferior, he barely maintains the appearance of a human being.
"The king of a country is the most Honored of all men. This is the reward for virtues accumulated in former lives, in which he, with a compassionate heart, gave generously to many, saved people from suffering through kindness and benevolence, performed good deeds with sincerity, and never disputed with others. When that life ended, he was rewarded by rebirth into a higher state. Born in a heavenly realm, he enjoyed bliss and happiness. His accumulated virtues produced such a surplus of goodness that, when he was reborn as a man in this life, his birth was, deservedly, into a royal family. Being naturally noble, his dignified and majestic demeanor commands the respect of his people, and superb clothes and sumptuous food are prepared and served to him as he pleases. All this is a reward for virtues from his past lives."

The Buddha said to Ananda, "What you say is true. Even though a king is the noblest of all men and has a regal countenance, if he is compared with a wheel-turning monarch, he will appear as base and inferior as a beggar beside a king. Likewise, however excellent and unrivaled the majestic appearance of such a monarch may be, if he is compared with the lord of the Heaven of the Thirty-three Gods, he will also appear incomparably inferior, even ten thousands kotis of times more so. Again, if this heavenly lord is compared with the lord of the Sixth Heaven, he will appear a hundred thousand kotis of times inferior. If the lord of the Sixth Heaven is compared with a bodhisattva or a shravaka dwelling in the land of Amitayus, his countenance and appearance will be far from matching those of the bodhisattva or shravaka, being a thousand million kotis of times or even incalculable times inferior."

Sorry if i am found to be "nitpicking", putting labels or being dualistic, but this has to be clarified! If i am being dualistic, then from the above quote from the Larger Sutra, our Saha-world Teacher is even more so, because that Sutra comes from His Golden Mouth.

Gassho