On Faith

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RengeReciter
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On Faith

Post by RengeReciter »

Faith is the key component in the successful practice of Nichiren Buddhism. Without some confidence in the truth of the Lotus Sutra, some receptivity to the possibility that the daimoku produces what it is said to produce, chanting before the Gohonzon becomes little more than an exercise in futility. There was a brief discussion of faith in one of my previous threads which inspired in me a sense of curiosity about faith and how the individual Nichiren Buddhist relates to this faculty. What bolsters your faith in this practice? Why do you continually return to the Gohonzon instead of another dharma practice or no practice at all? I realize that the answers to these questions can become rather dense, but I encourage you to nonetheless share as much as you desire.

Thank you.
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Queequeg
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Re: On Faith

Post by Queequeg »

As your question is dangling out there with no responses for a few days, perhaps this might be an opportunity to explore what Nichiren meant by "faith" instead.

"Faith" is one of those words that gets thrown around a lot and tends to be a repository for all kinds of meanings. In Buddhism, there are two concepts that most readily compare to the English word "faith" - prasada and sraddha. Another word, Adhimukti, is also often translated as "Faith", but I'd argue there is no equivalent word or concept to relate it to in the English speaking world. This is unfortunate because in Nichiren Buddhism, adhimukti, is arguably the most critical term.

Prasada is an emotional faith based on inspiration and attachment to the Buddha. In its strict sense, it precludes reason. Its the faith of beings of meager capacity who see the Buddha and are inspired to follow him out of some emotional impression. It is compared to the capacity of a one eyed person - when a person has one eye, his fellows strive to protect his one eye; when a person's faith in Buddha Dharma is founded on prasada, his fellows protect that disposition and avoid harming it. The meaning of prasada I think is more clear when contrasted with sraddha.

Sraddha is a faith based primarily in reason. One hears the teaching, examines it, finds it to be reasonable, and puts it into practice based on reasoned trust in, but without actual knowledge of, its truth. As one proceeds in practice, partial truths are confirmed through personal experience, making for personal knowledge, thereby reinforcing the trust in further truths. Eventually this process of trust in the truth is replaced by complete knowledge of the truth. A practice based on Sraddha is somewhat similar to the scientific method where one starts with a hypothesis, tests it, and confirms it through repeatable results.

Adhimukti is a concept at a different level of analysis; it is at work in both prasada and sraddha, but neither of those concepts capture adhimukti; they are both derivative of adhimukti.

Adhimukti refers to the moment when one "sees" or "hears" the Buddha. It precedes any conceptualization or observation about what one sees or hears, let alone the formation of any disposition towards what one has seen or heard. It describes the moment the Buddha appears to the person, even as one does not realize its the Buddha; its the recognition of this thing which we later come to understand as the Buddha.

In Kumarajiva's translation of the Lotus Sutra, the Buddha opens the 16th chapter urging the assembly to "adhimukti" his words (usually translated into English as something along the lines of "Believe and Understand")- "hear me!" he urges, and then proceeds to explain that no one in the assembly (other than the Buddhas gathered from the 10 directions), can understand what he is about to reveal. The translations suggest a sense that one should approach the Buddha's words with sraddha, but I don't think that is how Nichiren understood it.

Nichiren taught that his teaching is for those at the stage of "Hearing the Name." This is the second of six stages of awakening described by Zhiyi. At this stage, people have merely heard the Buddha's teaching, but like a cow that doesn't know which direction it faces, they have no idea what the teaching actually means. They have recognized the Buddha's words as a thing and may even mouth them, but have no understanding at all. Sraddha requires some level of at least intuitive understanding. Prasada is an emotional disposition toward an object, the Buddha, that is already adorned with conceptualizations that please the senses. Merely hearing the Buddha's words is stark; the mind has not had opportunity to respond yet. Yet, Hearing the Name is the irreversible cause of entry onto the path that inevitably ends in annuttarasamyaksambodhi. Even if one rejects it, rejection necessarily succeeds Hearing the Name, and therefore that is why we can talk about a Poison Drum, and why even Devadatta, after his circuitous path, will manifest as a fully awakened Buddha. Nichiren repeatedly asserted the benefit of holding the Daimoku, even as one has no understanding of it at all; dharma is true irrespective of a being's understanding, and its practice (or rejections as the case may be) bears fruit, regardless of understanding why it bears fruit.

Once you "Heard" the Buddha, you can't unhear his words - you might reject them at first blush, but they are already stuck in your mind and you have been shown a glimpse of the True Aspect; its just a matter of time and preregrinations through samsara before you turn your attention back to the True Aspect that was shown to you and your examinations conclude in understanding. Man's mind once stretched by an idea never regains its previous dimensions.

Entry into the path that leads to complete understanding is "Hearing the Name", and there is no other gate of entry. NMRK is the Buddhism of Sowing, of opening that gate.

The Name, as Nichiren explained, is the Daimoku, NMRK. In other times and places it is expressed in other ways - Bodhisattva Never Disparaging expressed it in his 24 character greeting which translates along the lines, "I would never disparage you because you are destined to be a Buddha!" When we chant NMRK, we are affirming that we "Heard the Buddha" and regardless of understanding, are firmly resolved to hold onto the Buddha's golden words. Nichiren explained that the Daimoku is like an amulet tied around our neck by the Buddha, something like the tag we put on our pets so that they can always be brought home when they are lost - even as they have no idea what that tag on the collar is.

Other forms of "faith", like sraddha and prasada, succeed from adhimukti, and indeed are found in Nichiren Buddhism. When we have faith that chanting brings material benefits and divine protection, it is because we have implicitly, even if we don't realize or acknowledge it, Heard the Name.
There is no suffering to be severed. Ignorance and klesas are indivisible from bodhi. There is no cause of suffering to be abandoned. Since extremes and the false are the Middle and genuine, there is no path to be practiced. Samsara is nirvana. No severance achieved. No suffering nor its cause. No path, no end. There is no transcendent realm; there is only the one true aspect. There is nothing separate from the true aspect.
-Guanding, Perfect and Sudden Contemplation,
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Re: On Faith

Post by JazzIsTvRicky »

RengeReciter wrote:Faith is the key component in the successful practice of Nichiren Buddhism. Without some confidence in the truth of the Lotus Sutra, some receptivity to the possibility that the daimoku produces what it is said to produce, chanting before the Gohonzon becomes little more than an exercise in futility. There was a brief discussion of faith in one of my previous threads which inspired in me a sense of curiosity about faith and how the individual Nichiren Buddhist relates to this faculty. What bolsters your faith in this practice? Why do you continually return to the Gohonzon instead of another dharma practice or no practice at all? I realize that the answers to these questions can become rather dense, but I encourage you to nonetheless share as much as you desire.

Thank you.


You offer an opportunity which is both of great import, and deeply encouraging. Thank you, I will take full advantage of this wonderful invitation....

In Nichiren's Doctrine, 'The Meaning of faith' which is rather compact, Nichiren writes:

"The Meaning of Faith - Major Writings of Nichiren Daishonin, Vol. 5, page 303.

What we call faith is nothing extraordinary. As a woman cherishes her husband, as a man will give his life for his wife, as parents will not abandon their children, or as a child refuses to leave his mother, so should we put our trust in the Lotus Sutra, Shakyamuni, Taho, and all the Buddhas and bodhisattvas of the ten directions, as well as the heavenly gods and benevolent deities, and chant Nam-myoho-renge-kyo. This is what is meant by faith. Moreover, you should ponder the sutra passages, "Honestly discarding the provisional teachings" and "Not accepting even a single verse from any of the other sutras" and never be of a mind to abandon them, just as a woman will not throw away her mirror or as a man always wears his sword.
Respectfully,
Nichiren
The eighteenth day of the fifth month"

This is an important and easily understandable doctrine which can lead one to discover more detailed doctrine within the Body of Nichiren's Teachings.

What dose Nichiren define as 'faith? This is a question which will be a guidepost of seeking minds, eternally.

'On Faith' is a wonderful title and subject which provokes a serious interpolation by myself and others. I will do my best.

Firstly, I would want to know who Nichiren was and what his Buddhism entails. I myself went to 'The Life of Nichiren Daishonin' which reads in part:

"Nichiren Daishonin, whose childhood name was Zennichi-maro, was born on February 16, 1222, in Awa Province (in modern-day Chiba Prefecture, Japan). At 12, Zennichi-maro entered Seicho-ji, a Buddhist temple in Awa, to obtain the equivalent of an elementary school education. During this period, he prayed “to become the wisest person in Japan”

In the Gosho -Letter to the Priests of Seicho-ji- WND Vol.I Nichiren writes: "Tell Jōken-bō, Gijō-bō, and the other priests on my behalf: “Nichiren has often been on the verge of being killed. Twice he was exiled and once almost beheaded. This is not because of any worldly wrongs on his part. [As a youth,] he received great wisdom from the living Bodhisattva Space Treasury. He prayed to the bodhisattva to become the wisest person in Japan. The bodhisattva must have taken pity on him, for he presented him with a great jewel as brilliant as the morning star, which Nichiren tucked away in his right sleeve. Thereafter, on perusing the entire body of sutras, he was able to discern in essence the relative worth of the eight schools as well as of all the scriptures.”

This was the beginning of Nichiren's search for the truth of Buddhism and the fortune of all mankind, as he revealed it's essence in the form of 'The Gohonzon of Nam Myoho Renge Kyo'.

Nichiren's teachings follow the style of all Buddha's teachings which are at fist provisional or expedient and later true. For example,
Nichiren says in the Gosho: -Letter to Misawa-:

"As for my teachings, regard those before my exile to the province of Sado as equivalent to the Buddha’s pre-Lotus Sutra teachings. I had thought that, if the ruler of this country desired to govern well, he would summon the priests of the True Word school for an open debate with me, and that on that occasion I would reveal a matter of truly supreme importance. Before my exile, I withheld this even from my disciples for fear that if I should tell them, even in confidence, they might inadvertently disclose it to the True Word priests, who would then avoid the debate. This is why I refrained from revealing it to each one of you as well."

The Establishment
of His Teachings


As a result of Nichiren's studies, he concluded that the Lotus Sutra constituted the highest teaching among the Buddhist sutras and that the Mystic Law to which he had become awakened was the law of Nam-myoho-renge-kyo, the very essence of the Lotus Sutra. Then, around noon on April 28, 1253, at Seicho-ji Temple, he chanted 'Nam myoho renge kyo' in a strong voice, and declared it to be the one and only correct teaching capable of saving all people of the Latter Day of the Law. On that occasion, at age 32, he set forth for the first time the essential elements of his teachings and gave himself the name Nichiren, composed of the Chinese characters for sun and lotus.

The fact that almost no one has demonstrated an interest in this post is indicative of the time we are in and the predictions of Shakyamuni Buddha, The opportunity you give, as you state: "I realize that the answers to these questions can become rather dense, but I encourage you to nonetheless share as much as you desire." is most deserving to those who have an affinity towards propagating 'The Gohonzon of Nam Myoho Renge Kyo' which is our 'Object of Devotion' and the purpose of Nichiren's advent in this the 'Latter Day of The Law"

Since your question concerns both 'faith' and 'Nichiren Buddhism' I will use the doctrine which is most applicable to faith in Nichiren's Buddhism his writings. As you know our object of devotion is The Gohonzon of Nam Myoho Renge Kyo. I view this as an opportunity to seek out the meaning of this first and foremost. Why did Nichiren inscribe this mandala and write Nam Myoho Renge Kyo Nichiren down the center? Why is it not Shakyamuni instead of Nichiren? Is 'the ceremony in the air' telling? What is the meaning of 'oneness of person and the law? This is all encompassing in your post. "On Faith'

So if I was new to Nichiren Buddhism I would explore, who he is, what is his Buddhism about, how he attained Buddhahood, and what he teaches us to do in our pursuit of the 'Way' or Enlightenment.

There is a very simple method of research and that is the table of contents in his writings. In the table of contents are titles which have the word faith in them. This is where I would and did start my practice of Nichiren's Buddhism. The person who introduced me to the Gohonzon of Nam Myoho Renge Kyo gave me a magazine with a lecture on the writing of Nichiren Daishonin entitled -The Two Kinds of Faith-. This was my first exposure to his doctrine.

Let's examine it:-The Two Kinds of Faith- Major Writings of Nichiren Daishonin; Vol 2
Nichiren writes: "we find that in the days of Shakyamuni Buddha there were two little boys called Tokusho Doji and Musho Doji, who once offered the Buddha a mud-pie. Because of this act of sincerity, the boy Tokusho was reborn as King Ashoka within one hundred years.

"The Buddha is of course respectworthy, but when compared with the Lotus Sutra, he is like a firefly beside the sun or the moon. The Lotus Sutra is as superior to Shakyamuni Buddha as heaven is higher than the earth. To present offerings to the Buddha produces such great benefits [as to be born a king], yet even greater benefit is obtained by making offerings to the Lotus Sutra."

"Today there are people who have faith in the Lotus Sutra. The belief of some is like fire while that of others is like water. When the former listen to the teachings, their passion flares up like fire, but as time goes on, they tend to discard their faith. To have faith like water means to believe continuously without ever regressing."

Then we move on and find the Gosho: -On the Four Stages of Faith and the Five Stages of Practice- WND Vol. I
This writing is classified as one of Nichiren's 'Ten Major Writings' as designated by Nikko Shonin his most trusted disciple and the second High Priest of Nichiren's lineage within the Nichiren Shoshu Sect.

In this Gosho Nichiren covers such topics as faith, beginners in practice, his own search for the truth,the meaning of prayer and what we should most rely upon in our practice of Nichiren's Buddhism, which is based solely on 'The Lotus Sutra of The Wonderful Law' preached by Shayamuni Buddha. He uses the dialogue form of teaching within this work.

In the Gosho: --On the Four Stages of Faith and the Five Stages of Practice- WND Vol. I
Nichiren writes: "The transmission section has two parts. The first is that of the theoretical teaching and consists of the five chapters beginning with the “Teacher of the Law” chapter. The second is that of the essential teaching and consists of the latter part of the “Distinctions in Benefits” chapter through the eleven chapters that comprise the remainder of the sutra. The five chapters from the theoretical teaching and the eleven and a half chapters from the essential teaching combine to make sixteen and a half chapters, and in these it is clearly explained how one should practice the Lotus Sutra in the Latter Day of the Law."

"the four stages of faith and the five stages of practice expounded in the “Distinctions in Benefits” chapter refer to what is most important in the practice of the Lotus Sutra,"

"My opinion is that, of the three interpretations, the one that refers to hearing the name and words of the truth accords best with the text of the Lotus Sutra."

"In particular, the passages in the “Life Span” chapter that speak of those who are “out of their minds” and those who are “not out of their minds” refer in both cases to the stage of hearing the name and words of the truth."

Note: (The reference here is to the parable of the skilled physician, whose sons swallow poison in his absence. Some are only mildly affected and retain their right mind, while others take leave of their senses. The physician (who represents the Buddha) offers to cure them with good medicine (the Lotus Sutra), but only those who are still in their right mind take it and are cured. As an expedient to save the others, the physician leaves home and has word sent that he has died in another country. In their grief, those children who have lost their minds finally decide to take the medicine and are cured. The Daishonin says here that both groups of children represent persons at the stage of hearing the name and words of the truth, because both have heard the Lotus Sutra.)

"Question: For practitioners in the Latter Day of the Law, who have just aroused the aspiration for enlightenment, what types of practice are restricted?"
"Answer: Such persons are restricted from practicing almsgiving, the keeping of the precepts, and the others of the five pāramitās, and are directed to chant Nam-myoho-renge-kyo exclusively. This practice corresponds to the capacity of persons at the stages of “producing even a single moment of belief and understanding” and “rejoicing on hearing the Lotus Sutra.” It represents the true intention of the Lotus Sutra."

In the Gosho:-Questions and Answers about Embracing the Lotus Sutra- WVD Vol. I
Nichiren writes: "The blessings gained by arousing even a single moment of faith in and understanding of the Lotus Sutra surpass those of practicing the five prāmitās: and the benefit enjoyed by the fiftieth person who rejoices on hearing the Lotus Sutra is greater than that acquired by giving alms for eighty years. The doctrine of the immediate attainment of enlightenment far outshines the doctrines of other scriptures; and the pronouncements concerning the revelation of the Buddha’s original enlightenment and his immeasurable life span are never found in any other teachings."

So we observe, 'faith; is an ever-increasing teaching by Nichiren. Within his body of Scriptures it is clearly his purpose of teaching.

Sincerely, JazzIsTvRicky
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Re: On Faith

Post by Myoho-Nameless »

Queequeg wrote:Daimoku is like an amulet tied around our neck by the Buddha, something like the tag we put on our pets so that they can always be brought home when they are lost - even as they have no idea what that tag on the collar is.
That'l stick with me.
RengeReciter wrote:Why do you continually return to the Gohonzon instead of another dharma practice or no practice at all?
I am not really good at describing these sorts of things. I can say that I have a feeling like I am "supposed" to do this.

I also have autism and Chi'I's efforts at categorizing everything systemically appeals to me, and then Nichiren boils it down to something simple that lazy people like me can do.
"Keep The Gods Out Of It. Swear On Your Heads. Which I Will Take If You Break Your Vow."- Geralt of Rivia
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Re: On Faith

Post by narhwal90 »

For my part I'm not sure what "faith" really means. I'm willing to place my bets on the practice by adjusting my conduct along the lines suggested by the gosho, Lotus Sutra & other things, studying to improve my understanding & so continuously refine the process. The gohonzon, daimoku, gongyo help keep me focussed and motivated- because I know full well what not doing that stuff leads me into. Similarly, study meetings, service at the community center keep me involved with other members which I find motivational & sometimes inspirational. I am attracted by the concise and minimal doctrine & general lack of ritual & ceremony outside the basic practice, as well as the old Nichiren Shoshu shakabuku approach of "try it for yourself and see" that SGI still leads with.
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Re: On Faith

Post by JazzIsTvRicky »

narhwal90 wrote:For my part I'm not sure what "faith" really means. I'm willing to place my bets on the practice by adjusting my conduct along the lines suggested by the gosho, Lotus Sutra & other things, studying to improve my understanding & so continuously refine the process. The gohonzon, daimoku, gongyo help keep me focussed and motivated- because I know full well what not doing that stuff leads me into. Similarly, study meetings, service at the community center keep me involved with other members which I find motivational & sometimes inspirational. I am attracted by the concise and minimal doctrine & general lack of ritual & ceremony outside the basic practice, as well as the old Nichiren Shoshu shakabuku approach of "try it for yourself and see" that SGI still leads with.
We have thoroughly dealt with this Subject I hope you find this enlightening!
Here:
https://dharmawheel.net/nichiren
https://dharmawheel.net/nichiren
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Re: On Faith

Post by Minobu »

The Necromancer once again revives a post.
:popcorn:
curious to see what brave new teaching comes from it.
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Re: On Faith

Post by Minobu »

JazzIsTvRicky wrote:
narhwal90 wrote:For my part I'm not sure what "faith" really means. I'm willing to place my bets on the practice by adjusting my conduct along the lines suggested by the gosho, Lotus Sutra & other things, studying to improve my understanding & so continuously refine the process. The gohonzon, daimoku, gongyo help keep me focussed and motivated- because I know full well what not doing that stuff leads me into. Similarly, study meetings, service at the community center keep me involved with other members which I find motivational & sometimes inspirational. I am attracted by the concise and minimal doctrine & general lack of ritual & ceremony outside the basic practice, as well as the old Nichiren Shoshu shakabuku approach of "try it for yourself and see" that SGI still leads with.
We have thoroughly dealt with this Subject I hope you find this enlightening!
Here:
https://dharmawheel.net/nichiren
https://dharmawheel.net/nichiren
the great one is imparting some "Crazy Wisdom " here with his links to
Information

No route found for "GET /nichiren"
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Re: On Faith

Post by JazzIsTvRicky »

Minobu wrote:
JazzIsTvRicky wrote:
narhwal90 wrote:For my part I'm not sure what "faith" really means. I'm willing to place my bets on the practice by adjusting my conduct along the lines suggested by the gosho, Lotus Sutra & other things, studying to improve my understanding & so continuously refine the process. The gohonzon, daimoku, gongyo help keep me focussed and motivated- because I know full well what not doing that stuff leads me into. Similarly, study meetings, service at the community center keep me involved with other members which I find motivational & sometimes inspirational. I am attracted by the concise and minimal doctrine & general lack of ritual & ceremony outside the basic practice, as well as the old Nichiren Shoshu shakabuku approach of "try it for yourself and see" that SGI still leads with.
We have thoroughly dealt with this Subject I hope you find this enlightening!
Here:
https://dharmawheel.net/nichiren
https://dharmawheel.net/nichiren
the great one is imparting some "Crazy Wisdom " here with his links to
Information

No route found for "GET /nichiren"
The 'Thus Come One' my friend.
The answer to 'On Faith' in Nichiren's Teachings is found here
https://dharmawheel.net/viewtopic.php?f=59&t=23047

This wonderful Debate will teach you how faith should be practiced and is a guide to correctly reading Nichiren's Teachings.
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Re: On Faith

Post by Minobu »

tricky ricky just got me back to what ever that nightmare was , i think we all woke up from.
lets see how many other threads he bamboozzles with his amazing feat of linking... :pig: :crazy: :rolleye: :techproblem:
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Re: On Faith

Post by Caoimhghín »

Minobu wrote:tricky ricky just got me back to what ever that nightmare was , i think we all woke up from.
lets see how many other threads he bamboozzles with his amazing feat of linking... :pig: :crazy: :rolleye: :techproblem:
Apparently its Thus Come One Tricky Ricky:
The 'Thus Come One' my friend.

-Anuttarāsamyaksaṃbuddha Tricky Ricky


That was an interesting play, demanding to be called a Thus Come One. Reminds me of the teacher from the Lotus Sūtra that Queequeg likes to cite, in reverse(!). Demanding you (Minobu) initiate the practice of calling all beings Thus Come Ones (thus by extension Tathāgata Tricky Ricky himself), whether intentionally or via eccentric typo. I'm not sold on it. But its an interesting method.

I will admit that I was a bit iffy on if it was essentially blasphemous or not, but we call ordinary beings "Buddhas" often it seems, Tathāgata is just another of such words. So I'm not sold on it. But I can't call it out entirely either. Clever. Too clever to have been intentional on the part of the poster in question.

That being said, it was interesting to see how different it looks and comes off when someone claims to be a Buddha versus a Tathāgata. Speaks about the power of words and the associations we form with them.
JazzIsTvRicky wrote: https://dharmawheel.net/viewtopic.php?f=59&t=23047

This wonderful Debate will teach you how faith should be practiced and is a guide to correctly reading Nichiren's Teachings.
And, oh the irony, I agree. That thread is something of a guide to correctly reading Nichiren, to those with sufficient discernment.
Then, the monks uttered this gāthā:

These bodies are like foam.
Them being frail, who can rejoice in them?
The Buddha attained the vajra-body.
Still, it becomes inconstant and ruined.
The many Buddhas are vajra-entities.
All are also subject to inconstancy.
Quickly ended, like melting snow --
how could things be different?

The Buddha passed into parinirvāṇa afterward.
(T1.27b10 Mahāparinirvāṇasūtra DĀ 2)
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Re: On Faith

Post by Minobu »

Coëmgenu wrote:
That was an interesting play, demanding to be called a Thus Come One. Reminds me of the teacher from the Lotus Sūtra that Queequeg likes to cite, in reverse(!). Demanding you (Minobu) initiate the practice of calling all beings Thus Come Ones (thus by extension Tathāgata Tricky Ricky himself), whether intentionally or via eccentric typo. I'm not sold on it. But its an interesting method.
hmmm...that slips my mind...but i guess it's an internal view one should have towards all sentient beings including animals etc.

Is that the Bodhisattva never disparaging ?
I will admit that I was a bit iffy on if it was essentially blasphemous or not, but we call ordinary beings "Buddhas" often it seems, Tathāgata is just another of such words. So I'm not sold on it. But I can't call it out entirely either. Clever. Too clever to have been intentional on the part of the poster in question.

That being said, it was interesting to see how different it looks and comes off when someone claims to be a Buddha versus a Tathāgata. Speaks about the power of words and the associations we form with them.
yeah well it all goes into the mix eh.
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Re: On Faith

Post by Myoho-Nameless »

Similar to what I said that year or so ago. Despite how disgusting and abhorrent I find the Buddhist community, I can't seem to give the practice up. And I have recently made a commitment to doing more than the meager amount of practice I have been half assing. There is probably something I don't understand at work. Magic.
"Keep The Gods Out Of It. Swear On Your Heads. Which I Will Take If You Break Your Vow."- Geralt of Rivia
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Re: On Faith

Post by Minobu »

Myoho-Nameless wrote:Similar to what I said that year or so ago. Despite how disgusting and abhorrent I find the Buddhist community, I can't seem to give the practice up. And I have recently made a commitment to doing more than the meager amount of practice I have been half assing. There is probably something I don't understand at work. Magic.
We are under the Buddha's robe . the people you find abhorrent are teaching you what not to be.

you are lucky and have a sort of grace to see what you see.
everything is there for your growth.
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Re: On Faith

Post by JazzIsTvRicky »

Coëmgenu wrote:
Minobu wrote:tricky ricky just got me back to what ever that nightmare was , i think we all woke up from.
lets see how many other threads he bamboozzles with his amazing feat of linking... :pig: :crazy: :rolleye: :techproblem:
Apparently its Thus Come One Tricky Ricky:
The 'Thus Come One' my friend.

-Anuttarāsamyaksaṃbuddha Tricky Ricky


That was an interesting play, demanding to be called a Thus Come One. Reminds me of the teacher from the Lotus Sūtra that Queequeg likes to cite, in reverse(!). Demanding you (Minobu) initiate the practice of calling all beings Thus Come Ones (thus by extension Tathāgata Tricky Ricky himself), whether intentionally or via eccentric typo. I'm not sold on it. But its an interesting method.

I will admit that I was a bit iffy on if it was essentially blasphemous or not, but we call ordinary beings "Buddhas" often it seems, Tathāgata is just another of such words. So I'm not sold on it. But I can't call it out entirely either. Clever. Too clever to have been intentional on the part of the poster in question.

That being said, it was interesting to see how different it looks and comes off when someone claims to be a Buddha versus a Tathāgata. Speaks about the power of words and the associations we form with them.
JazzIsTvRicky wrote: https://dharmawheel.net/viewtopic.php?f=59&t=23047

This wonderful Debate will teach you how faith should be practiced and is a guide to correctly reading Nichiren's Teachings.
And, oh the irony, I agree. That thread is something of a guide to correctly reading Nichiren, to those with sufficient discernment.
:shrug: My Friends in Faith are taking my declaration much too seriously!

We all are Teachers of The Law, Thus Come Ones, and Votaries of The Gohonzon of Nam Myoho Renge Kyo.

I just happen to embrace my faith without reservation and doubt! Why would you think I would separate my life from all of yours?

I am indeed grateful to have encountered Good Friends in Faith who are seriously dedicated to The Happiness of all Life!

Thank you all for your contributions to the People's of the World by discussing and revealing our wonderful faith in The Gohonzon of Nam Myoho Renge Kyo!

Sincerely Richard H Brown A Votary of The Gohonzon of Nam Myoho Renge Kyo
A فوتاري أوف ذي غوهونزون أوف نام ميوهو رينج كيو
JazzIsTvRicky
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Re: On Faith

Post by JazzIsTvRicky »

Coëmgenu wrote:
Minobu wrote:tricky ricky just got me back to what ever that nightmare was , i think we all woke up from.
lets see how many other threads he bamboozzles with his amazing feat of linking... :pig: :crazy: :rolleye: :techproblem:
Apparently its Thus Come One Tricky Ricky:
The 'Thus Come One' my friend.

-Anuttarāsamyaksaṃbuddha Tricky Ricky


That was an interesting play, demanding to be called a Thus Come One. Reminds me of the teacher from the Lotus Sūtra that Queequeg likes to cite, in reverse(!). Demanding you (Minobu) initiate the practice of calling all beings Thus Come Ones (thus by extension Tathāgata Tricky Ricky himself), whether intentionally or via eccentric typo. I'm not sold on it. But its an interesting method.

I will admit that I was a bit iffy on if it was essentially blasphemous or not, but we call ordinary beings "Buddhas" often it seems, Tathāgata is just another of such words. So I'm not sold on it. But I can't call it out entirely either. Clever. Too clever to have been intentional on the part of the poster in question.

That being said, it was interesting to see how different it looks and comes off when someone claims to be a Buddha versus a Tathāgata. Speaks about the power of words and the associations we form with them.
JazzIsTvRicky wrote: https://dharmawheel.net/viewtopic.php?f=59&t=23047

This wonderful Debate will teach you how faith should be practiced and is a guide to correctly reading Nichiren's Teachings.
And, oh the irony, I agree. That thread is something of a guide to correctly reading Nichiren, to those with sufficient discernment.
:good:
A فوتاري أوف ذي غوهونزون أوف نام ميوهو رينج كيو
kilowatt
Posts: 20
Joined: Wed Aug 23, 2017 5:39 pm

Re: On Faith

Post by kilowatt »

The simplest answer I can give is that it just works for me.

However, I think the reason why I have faith is because of the incredible insight and clarity it has given me, especially in quitting SGI (haha). Not only that, I feel calmer, more compassionate, and more grounded.

To me, that's what's most important. I'm still studying both Nichiren and the Lotus Sutra to the best of my ability though.
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