The struggle of later Mahayana until the teaching of the Lotus Sutra, remains in the turmoil of enlightenment to be experienced in the Samsaric or ‘relativistic’ realms. The discriminations of the abilities of mind in the Prajna-paramitas can become a sort of trap from which many misinterpretations may arise.

Not yet defined by the inclusion of the 9th consciousness, the Lankavatara wrestles with the objective experience of Buddha from within the eighth (Samsaric) consciousness.

Without the 9th consciousness. This author struggles with Buddhahood as a state outside of human experience and tries to shoehorn it into the Alaya or 8th consciousness. This misunderstanding, as the author points out, results in the delusion of the Alaya as a permanent, self-nature or “soul”, which, completely violates the core teachings of anatman (no-soul), impermanence, and no “self-nature”, even in Buddhahood.

The eight (8) Consciousnesses versus the complete understanding of Inherent Buddha as defined in the Nine (9) Consciousnesses.

Wuji to You and Me (the 9 Consciousnesses talk)

https://www.youtube.com/watch?v=r1fim7Yuda8&t=650s

Consciousnesses and the mind of the Bodhi.

The limitations of the 8 consciousnesses is evident in this Sutra as the 9th consciousness, the Amala, is not integrated into the Samsaric human manifestation to integrate the inherent Buddha mind into our Samsaric Bodhi life.

Some of this author’s language is a bit convoluted and filed with cultural bias. Generally, however, he comes out of the weeds okay.

Whether loudly, quietly or just in your mind, the Daimoku remains the same. In addition, as for travel, the Gohonzon is nowhere outside of your mind. Travel mandalas are available at cafepress.com/Gohonzon

Master/Disciple is a duality and cult of personality. Follow the Law, not the person.

Skillful means or Expedient means are the definition of our Bodhisattva practice to awaken the desire for Buddha-mind in all other sentient minds while expanding our own Buddha experience.