Removing All Vikalpa

“O Śāriputra! To put it briefly, the buddhas have attained this immeasurable, limitless, and unprecedented Dharma.

Enough, O Śāriputra, I will speak no further. Why is this? Because the Dharma that the buddhas have attained is foremost, unique, and difficult to understand. No one but the buddhas can completely know the real aspects of all dharmas—that is to say their character, nature, substance, potential, function, cause, condition, result, effect, and essential unity.”

「舎利弗。如来能種種分別。巧説諸法。言辞柔軟。悦可衆心。舎利弗。取要言之。無量無辺。未曾有法。仏悉成就。

止舎利弗。不須復説。所以者何。仏所成就。第一希有。難解之法。唯仏与仏。乃能究尽。諸法実相。 所謂諸法。如是相。如是性。如是体。如是力。如是作。如是因。如是縁。如是果。如是報。如是本末究竟等。」

「妙法蓮華経方便品第二 絶言歎」/(English translation)

南無妙法蓮華経📿🙏 Namu-myōhō-rengekyō

南無日蓮聖人📿🙏 Namu-nichiren-shōnin

南無三界万霊悉皆成仏📿🙏 Namu-sankai-banrei-shikkai-jōbutsu

One of the main “meditative stages” of Makashikan [摩訶止観]/Mahāśamathavipaśyanā is cogitating and contemplating the Jūnyoze or “Ten Manners” that are:「如是相。如是性。如是体。如是力。如是作。如是因。如是縁。如是果。如是報。如是本末究竟等」/”character, nature, substance, potential, function, cause, condition, result, effect, and essential unity” as well as how they’re all non-discriminate and equal in the “eyes of Tathāgata” by removing all imaginative differentiations such as abhūta-parikalpa or “delusional discriminations” which is a psychological action to misinterpret an existence that arose as a result of dependent origination to be the true nature of said existence. This is why I chant Jūnyoze three times during my Buddhist service.

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“O Śāriputra! To put it briefly, the buddhas have attained this immeasurable, limitless, and unprecedented Dharma. Enough, O Śāriputra, I will speak no further. Why is this? Because the Dharma that the buddhas have attained is foremost, unique, and difficult to understand. No one but the buddhas can completely know the real aspects of all…

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