We begin Chapter 8 with a reminder f the purpose of this collection of teachings to lead capacity to the jewel of the Lotus Sutra.

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We close with the final realization from Kashyapa that language belongs to the domain of expedient devices and stories within the realm of name and form and Samsara, while experience and potential are without limit and unbound in “time”.

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Emancipation is the Tathagata Field, Nirvana, and Buddhaness. “Buddhism Reference” – Now Available in the TLK Bookstore; www.lulu.com/spotlight/kwoon How to use this study resource : https://www.youtube.com/watch?v=suIQ89Nc3BU Buddhism resources : http://threefoldlotus.com www.lulu.com/spotlight/kwoon www.cafepress.com/shop/gohonzon/products PayPal.me/sifusylvain Patreon.com/TLK https://www.reddit.com/user/NaMuMyoHoRenGeKyo/ https://bsky.app/profile/sifusylvain.bsky.social

Emancipation is the experience within the realms of name and form (Nama-Rupa) of the expressed potential of the Tathagata Field. Buddhaness. “Buddhism Reference” – Now Available in the TLK Bookstore; www.lulu.com/spotlight/kwoon How to use this study resource : https://www.youtube.com/watch?v=suIQ89Nc3BU Buddhism resources : http://threefoldlotus.com www.lulu.com/spotlight/kwoon www.cafepress.com/shop/gohonzon/products PayPal.me/sifusylvain Patreon.com/TLK https://www.reddit.com/user/NaMuMyoHoRenGeKyo/ https://bsky.app/profile/sifusylvain.bsky.social

Emancipation is a word that indicates separation, a turning away and a release, liberation, or, in another word, Nirvana. It is important to keep in mind that this emancipation is not given or earned; nirvana is arrived at by one’s own effort and therefor one’s reward manifested.

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The interstitial space of thought, the mind, and life is once again the conundrum of early Buddhist teaching seemingly contradicting the clarity of the Mahayana teachings. Life as “verb”; as action, momentum and ephemeral; rather than “Life” as static condition, thing, or permanent in the realm of forms.

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MahaPariNirvana Part 28. Shakyamuni continues his examples of Buddhaness as experienced consciousness, via the potential inherent in all phenomena to express this state of “being”.

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Shakyamuni uses the rhetoric of his dual existence to again drive home the point that all phenomena inherit Tathagata potential. He speaks of himself in the realm of form (human) and in the realm of expressed Tathagata as Buddha.

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