Nichiren Buddhism a great contradiction?

[Interesting7]

Lately, I have been thinking and feeling that Nichiren Buddhism is a great contradiction. There are many things I love about Nichiren Buddhism. While I find many of his writings inspiring and encouraging, I also find some of his writings not helpful especially in times of depression. The main question I have in my mind would be "Is his teaching really intended to enable all humanity to attain enlightenment/true happiness or is it meant only for certain select people?"

I love the concept of honnin-myo. It is the Buddhism of sowing or the Buddhism of the true cause, as opposed to the Shakyumuni Buddhism of the true effect. In Nichiren Buddhism, I have learned that you can start making the cause from this moment onward and attain enlightenment in this lifetime. I find the focus on the present moment to be encouraging. SGI President Ikeda said, "The important thing is right now --- the present moment. Our present inner resolve, our determination, enables us to sever the bonds of karmic causality by the strength arising from within and enter the sure path of happiness. Faith of the Buddhism of the true cause, which constantly arises from the wellspring of life, enables us to develop a state of eternal happiness and to lead a supreme existence. The spirit of the Buddhism of the true cause is the spirit of limitless hope and eternal advance."

The Lotus Sutra is considered to be the most superior teaching by Nichiren. I like Nichiren's explanation of the reason why the Lotus Sutra is superior. The Lotus Sutra is the teaching that enables all people to attain enlightenment, including people of the two vehicles (intellectuals/overly analytical people), women and evil people (previously taught by Shakyamuni to be incapable of attaining enlightenment).

I definitely like the gosho "On Attaining Buddhahood in This Lifetime" It talks about the inherent Buddha nature in all living beings. In that gosho, Nichiren said, "If you wish to free yourself from the sufferings of birth and death you have endured since time without beginning and to attain without fail unsurpassed enlightenment in this lifetime, you must perceive the mystic truth that is originally inherent in all living beings."

I also like his consistent emphasis on respecting and paying debts of gratitude to one's parents along with one's sovereign, teacher and all living beings. There is something to be said about a sense of appreciation and loyalty.

I love what he said in his gosho ("The Heritage of the Ultimate Law of Life") about the importance of transcending differences. I think it's so important to have some sort of unity in our modern world of great diversity and differences.

Nichiren said, "All disciples and lay supporters of Nichiren should chant Nam-myoho-renge-kyo with the spirit of many in body but one in mind, transcending all differences among themselves to become as inseparable as fish and the water in which they swim. This spiritual bond is the basis for the universal transmission of the ultimate Law of life and death. Herein lies the true goal of Nichiren’s propagation."

Yet I am not so sure about some of the other Nichiren's ideologies...

It sometimes seems to me that Nichiren is pessimistic about the present life's circumstances and focused more on the future lifetimes...I am also confused about Nichiren's explanation of why the 16th Chapter of the Lotus Sutra is important. While it was previously thought that Shakyamuni attained enlightenment is his historical lifetime, the 16th chapter of the Lotus Sutra revealed that Shakyamuni's attainment of enlightenment happened in the immeasurably remote past through continuously speaking of only true words never uttering a single false word lifetime after lifetime. Nichiren sometimes seems to be saying that Shakyamuni Buddha is a superior being because he has continuously been flawless and true to all principles, never having made any single mistake in his entire existences of all different lifetimes. Reading his gosho "The Opening of the Eyes" for example gives me the impression that there is this idea that only certain exceptional people can attain enlightenment and that the cause for this enlightenment must have existed in the distant past. So it seems like the average joe with a lot of baggage from his past lifetimes cannot start from scratch to aspire to attain enlightenment in this lifetime.

In the same gosho I quoted earlier "The Heritage of the Ultimate Law of Life" just prior to my favorite part,
Nichiren said, "My followers are now able to accept and uphold the Lotus Sutra because of the strong ties they formed with it in their past existences. They are certain to obtain the fruit of Buddhahood in the future. The heritage of the Lotus Sutra flows within the lives of those who never forsake it in any lifetime whatsoever—whether in the past, the present, or the future. But those who disbelieve and slander the Lotus Sutra will immediately “destroy all the seeds for becoming a Buddha in this world.” Because they cut themselves off from the potential to attain enlightenment, they do not share the heritage of the ultimate Law of life and death."

In the gosho "The Three Obstacles and Four Devils, Nichiren wrote to the younger of the two Ikegami brothers, "Even if you abandon your brother and take his place in your father’s favor, you will never prosper in a thousand or ten thousand years. There is no knowing what will become of you even in the near future. How can you be certain of lifelong prosperity? Therefore, you should resolve to give all your thought to your happiness in the next existence."

I thought Nichiren's teaching was about true happiness of all people regardless of who you are in this lifetime. I am seriously wondering "What happens to those people who cut themselves off from the potential to attain enlightenment?"

 

[von bek]

The Lotus Sutra is considered to be the most superior teaching by Nichiren. I like Nichiren's explanation of the reason why the Lotus Sutra is superior. The Lotus Sutra is the teaching that enables all people to attain enlightenment, including people of the two vehicles (intellectuals/overly analytical people), women and evil people (previously taught by Shakyamuni to be incapable of attaining enlightenment).

The Buddha did not teach that women were incapable of attaining enlightenment. In the Pali suttas, the Buddha says that not only nuns, but laywomen are able to attain Nibbana.

I find Nichiren problematic on many issues.

 

[Interesting7]

Thank you for your input. I am sure you are right about your source on the Buddha's statement regarding the nuns and laywomen. Nichiren was a very complex thinker and he was struggling himself in his days of all the conflicting Buddhist teachings. He was trying to find the ultimate truth in Buddhism in his own way.

I can totally see why you find him problematic on many issues. I have been involved with the organization centered around his teaching. So I am trying to find reconciliation with Nichiren's way of looking at things while keeping an open mind about other teachings of the Buddha as well as other spiritual thinkers in order to keep peace in my heart.

 

[Twilight Hue]

Firstly SGI is a hokkeko once affiliated Nichiren branch which had gone it's independent way from it's parent school, Nichiren Shoshu. The contradiction would have to be involved with comparative views respectively based in history on the divergence on doctrinal issues of the two organisation leading to your premise layed out in your opening post.

What I do find personally interesting though is the focus on the Lotus Sutra by way the question is raised on whither you turn the pedals of the Lotus or does the Lotus pedals turn you?

It was exceedingly interesting in light of the 2006 conference at Berkeley involving SGI and Zen. Much of it still resonates to this day.

I really wish Engyo was still posting. He was our resident Nichiren Buddhist on this forum. I think with his participation, this thread would be very interesting and of one I wish could read. :0)

 

[von bek]

Thank you for your input. I am sure you are right about your source on the Buddha's statement regarding the nuns and laywomen. Nichiren was a very complex thinker and he was struggling himself in his days of all the conflicting Buddhist teachings. He was trying to find the ultimate truth in Buddhism in his own way.

I can totally see why you find him problematic on many issues. I have been involved with the organization centered around his teaching. So I am trying to find reconciliation with Nichiren's way of looking at things while keeping an open mind about other teachings of the Buddha as well as other spiritual thinkers in order to keep peace in my heart.

Nichiren was a complex person and thinker. I don't think he was all bad, by any means. His faith and devotion to Gotama Buddha is a positive, in my book. Nichiren also did a good job in calling out the corruption and decadence that had seeped into the Buddhist establishment in Japan. Nichiren wanted to make sure that Buddhism would not be confined to a merely scholarly pursuit, as it pretty much had in the Tendai tradition of that time. His work in spreading Buddhadhamma to the "common people" should be commended.

As for women, this is from the Mahavacchagotta Sutta, contained in the Majjhima Nikaya:

“Apart from Master Gotama and the bhikkhus, is there any one bhikkhuni, Master Gotama’s disciple, who by realising for herself with direct knowledge here and now enters upon and abides in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints?”


“There are not only one hundred... or five hundred, but far more bhikkhunis, my disciples, who by realising for themselves with direct knowledge here and now enter upon and abide the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints.”


9. “Apart from Master Gotama and the bhikkhus and bhikkhunis, is there any one man lay follower, Master Gotama’s disciple, clothed in white leading a life of celibacy who, with the destruction of the five lower fetters, will reappear spontaneously [in the Pure Abodes] and there attain final Nibbana without ever returning from that world?” [725]

“There are not only one hundred... or five hundred, but far more men lay followers, my disciples, clothed in white leading lives of celibacy who, with the destruction of the five lower fetters, will reappear spontaneously [in the Pure Abodes] and there attain final Nibbana without ever returning from that world.”

10. “Apart from Master Gotama, the bhikkhus and bhikkhunis, and the men lay followers clothed in white leading lives of celibacy, is there any one man lay follower, Master Gotama’s disciple, clothed in white enjoying sensual pleasures, who carries out his instruction, responds to his advice, has gone beyond doubt, become free from perplexity, gained intrepidity, and become independent of others in the Teacher’s Dis pensation?” [726]

“There are not only one hundred... or five hundred, but far more men lay followers, my disciples, clothed in white enjoying sensual pleasures, who carry out my instruction, respond to my advice, have gone beyond doubt, become free from perplexity, gained intrepidity, and become independent of others in the Teacher’s Dispensation.”

11. “Apart from Master Gotama, the bhikkhus and bhikkhunis, and the men lay followers clothed in white, both those leading lives of celibacy and those enjoying sensual plea sures, is there any one woman lay follower. Master Gotama’s disciple, clothed in white leading a life of celibacy who, with the destruction of the five lower fetters, will reappear spontaneously [in the Pure Abodes] and there attain final Nibbana without ever returning from that world?”


“There are not only one hundred... or five hundred, but far more women lay followers, my disciples, clothed in white leading lives of celibacy who, with the destruction of the five lower fet ters, will reappear spontaneously [in the Pure Abodes] and there attain final Nibbana without ever returning from that world.”


12. “Apart from Master Gotama, the bhikkhus and bhikkhunis, and the men lay followers clothed in white, both those leading lives of celibacy and those enjoying sensual pleasures, and the women lay followers clothed in white leading lives of celibacy, is there any one woman lay follower, Master Gotama’s disciple, clothed in white enjoying sensual pleasures, who carries out his instruction, responds to his advice, has gone beyond doubt, become free from perplexity, gained intrepidity, and become independent of others in the Teacher’s Dispensation?”


“There are not only one hundred… or five hundred, but far more women lay followers, my disciples, clothed in white enjoying sensual pleasures, who carry out my instruction, respond to my advice, have gone beyond doubt, become free of perplexity, gained intrepidity, and become independent of others in the Teacher’s Dispensation.”

*bhikkhu is monk, bhikkhunis are nuns...

 

[Interesting7]

I was reading another website in which there was a question and answer, "Q: Is Nichiren Buddhism/Lotus Sutra an inclusive or an exclusive teaching? A: Both. It is inclusive of all people and exclusive of all other religions and all other Buddhist teachings." Maybe it sums it up...

 

[Interesting7]

I have never heard of mahavacchagotta sutta, let alone the word "sutta(I thought it was a sutra misspelled)... I am really not familiar with Buddhism outside of Nichiren tradition. In looking up on the gender issues in Buddhism, I came across this website... (I cannot post the link unfortunately!)

"Right View, Red Rust, and White Bones: A Reexamination of Buddhist Teachings on Female Inferiority" by Goodwin, Allison A. - Journal of Buddhist Ethics, Vol. 19, Annual 2012

Very interesting. Is anyone familiar with Buddha's insistence on closely examining all spiritual teachings and practices and not blindly accepting them!?

"In speaking of Sakyamuni Buddha's insistence that all spiritual teachings and practices must be closely investigated and tested, not blindly accepted, the Dalai Lama has often stated that if some dharma (4) has been scientifically proven to be incorrect, the Buddhist belief would have to be abandoned. "There is no doubt," he said on one such occasion, "that we must accept the results of scientific research.... When we investigate certain descriptions as they exist in our own texts, we find they do not correspond to reality. In such a case, we must accept the reality and not the literal scriptural explanation" (Piburn 60-62). Elsewhere, he has further cautioned, "If as spiritual practitioners we ignore the discoveries of science, our practice is impoverished, as this mind-set can lead to fundamentalism" (Universe 13)."

 

[Secret Chief]

Perhaps a broader reading of the Buddhist canon may improve your perspective? Much can be gleaned from the website of the Pali suttas: Access To Insight.

 

[Interesting7]

They seem to belong to Hinayana/Theraveda schools. Yes, I am familiar with Nichiren's take on these schools. I have certainly not read any of their actual teachings because of almost the matter of fact rejection of them by Nichiren... Here's what I got from the SG website.

The Basic Difference between Nichiren Buddhism and Other Schools of Buddhism

Buddhism is generally classified into two main branches: Theravada and Mahayana. The name “Theravada” - or the “Teachings of the Elders” - is also referred to by Hinayana Buddhism, which is based on the early teachings of the Pali Canon. Mahayana schools share similar beliefs with Hinayana Buddhism, but differ in particular by their adoption of the concept of “Bodhisattva”. This feature of Mahayana Buddhism is considered to be the main difference between the two branches.

The goal of Theravada teachings is to lead practitioner to become an Arhat (or sage, who can escape the cycle of rebirth). On the other hand, the goal of Mahayana teachings is to lead practitioners to become Buddhas (through practicing the "Bodhisattva way”). Examples of Mahayana schools of Buddhism are Zen, Amida, and Nichiren Buddhism. These schools vary in their practice and doctrine (sutra) leading to Buddhahood:

- Zen aims for gradual cultivation of insight through silent meditation and mind-puzzles.
- Amida Buddhism teaches about the attainment of Buddhahood after death.
- Nichiren Buddhism is about the attainment of Buddhahood in the reality of daily life.
- Tibetan (Vajrayana) Buddhism incorporates Mahayana teachings with esoteric rituals of
pre-Buddhist Bon tradition - to aid in the process of awakening.

The reason for the diversity of Buddhist schools lies in the diversity of the Sutras they follow, and which differ markedly in their depth and capacity to lead people to enlightenment.
This fact posed a question for scholars:
how to compare and classify the diverse teachings of the Buddha?

Nichiren’s Classification of Buddhism

After studying and comparing the teachings of various Buddhist sutras,
Nichiren (13th century, Japan) came to the conclusion - confirming the views of the school of Buddhism - that the Lotus Sutra integrates and harmonizes all the previous teachings of the Buddha, and also offers profound principles which lead to Buddhahood: “In Buddhism, that teaching is judged supreme that enables all people, whether good or evil, to become Buddhas. Surely anyone can grasp so reasonable a standard. By means of this principle, we can compare the various sutras and ascertain which is superior”. WND1 p 156
Nichiren’s criterion on comparing various sutras is based on the capacity of sutra’s teachings, to lead all people - as they are - to enlightenment. Accordingly, he regarded all sutras prior to the Lotus Sutra as provisional or preparatory teachings - and the Lotus Sutra as final and complete. From this perspective, Nichiren classified Buddhism into two categories:

- Pre-Lotus Sutra teachings (of Theravada and Mahayana) and,
- Lotus Sutra’s teachings - the final teaching of Buddhism.

This classification of Buddhism (based on the two categories of provisional and final) is - in essence - in agreement with the teachings of all traditional schools of Theravada and Mahayan streams. All schools of Traditional Buddhism acknowledge that their current teachings are not final, because Shakyamuni’s sutras (other than the Lotus) predict their own decline in the current age (the Latter Day, Mappo) - leading to the complete disappearance of these Buddhist teachings : “The Dhamma will eventually disappear”. Traditional Buddhism’s belief about ‘the Latter Day of the Law’ describes this period of time as the period of “decline and disappearance of Buddhism in the world” . This means that the schools of Buddhism - based on pre-Lotus Sutra teachings – are in agreement with Nichiren Buddhism that their teachings (which were preached before the Lotus Sutra) are provisional or not final. While all provisional teachings predict the decline of Buddhism in the Latter Day the Lotus Sutra predicts a wide spread of its teachings all over the world: “...the great pure Law of the Lotus Sutra will spread far and wide throughout [the whole world].” WND1 p 550

Traditional Buddhism suggests a solution for the problematic belief in the decline and disappearance of Buddhism. The solution is a proposed popular belief developed to aspire for the emergence of a “Future Buddha”. The purpose of the mythology about a ‘Future Buddha’ is to give birth anew to the lost Dharma. Nichiren Buddhism, however, regards the concept of “Future Buddha” as redundant: because a future Buddha has nothing to add to the Ultimate Law of Life, or the Dharma revealed in the Lotus Sutra, predicting also the flourishing and continual spread of its teachings.

The Revolutionary Concepts of the Lotus Sutra

The Lotus Sutra refers to its principles as being “difficult to believe”, another expression for pointing to its depth and its revolutionary teachings. The main principles of the Lotus Sutra are:

- “Attaining Buddhahood in this life time” (a different perspective from previous sutras, which required lifetimes of practice),

-“Enlightenment of all People”, eradicating limitations on attaining Buddhahood, which were set in previous sutras. Pre-Lotus teachings set varying limitations on attaining enlightenment by the three categories of people: women, evil doers and the learning absorbed (sravka and pratyekabuddha). Gender and karmic limitations on attaining Buddhahood were abolished in the Lotus Sutra.

-“The Mutual Possession of the Ten Worlds”, which teaches that the lower worlds of sufferings contain the potential for Buddhahood and that the Buddha is an ordinary person who possesses the lower worlds of life (transformed into enlightenment).

The Sutra offers other essential principles, such as the Oneness of Cause (Bodhisattva) and Effect (Buddha), dissolving the distinction between Bodhisattva practice and Buddhahood (a distinction found in pre-Lotus teachings, which advocate many stages of practice separating Bodhisattva from Buddhahood ).

Subduing Evil: One of the most outstanding distinctions of the Lotus Sutra is its prediction of enlightenment of the Buddha’s enemy, Devadatta, identified with Evil. It is perhaps the only document in the history of humanity which offered a vision or a solution to the problem of evil (or the devil):
In pre-Lotus Sutras, the devil was excluded from enlightenment, while in non-Buddhist teachings (such as in the Abrahamic religions) no solution is given to defeat the devilish functions - except promising to relocate the devil to Hell after the ‘Judgement Day’). The Lotus Sutra offers the possibility of defeating, subduing and converting the devil to become enlightened and to act to correct the evil karma it created, becoming enlightened to the universal Dharma: “In Buddhism, that teaching is judged supreme that enables all people, whether good or evil, to become Buddhas”. WND1 p 156

What is common between Traditional Buddhism and Nichiren Buddhism

Despite differences, it is equally important to recognise the common goal of all Buddhist schools. What unifies all Buddhist groups is the goal of attaining the state of enlightenment, as means of achieving inner peace and world peace.
Another uniting belief is that Buddhism cannot be practiced in isolation but through a network of Sangha (the Community of Buddha followers).

All Buddhist schools also agree on the teaching of the Three Dharma Seals, which are the basic doctrines of “Impermanence”, “Non-Ego” and “Enlightenment”. Additionally, Nichiren teachings share with traditional Buddhism the concept of Dependent Origination and the Three Truths: Sunyatta (or non-substantiality), Temporary Existence, and the Middle Way. Buddhist doctrines of non-duality, Inseparability (body and mind) and Interconnectedness (self and environment) are also common.

The word ‘Dharma’ is used to describe the teaching of the Buddha about reality of life and attaining enlightenment. Traditional Buddhism regards the early sermon on the Four Noble Truths as the Dharma, while the Lotus Sutra regards the final teaching of the Buddha as the Dharma (or the Universal Law : Myoho-Renge-Kyo), described as the “most wonderful unsurpassed Law”: Chapter 3. It also teaches that following this Law, to which Shakyamuni was enlightened, will enable ordinary people attain the Buddha-state in this lifetime.

 

[Interesting7]

Firstly SGI is a hokkeko once affiliated Nichiren branch which had gone it's independent way from it's parent school, Nichiren Shoshu. The contradiction would have to be involved with comparative views respectively based in history on the divergence on doctrinal issues of the two organisation leading to your premise layed out in your opening post.

What I do find personally interesting though is the focus on the Lotus Sutra by way the question is raised on whither you turn the pedals of the Lotus or does the Lotus pedals turn you?

It was exceedingly interesting in light of the 2006 conference at Berkeley involving SGI and Zen. Much of it still resonates to this day.

I really wish Engyo was still posting. He was our resident Nichiren Buddhist on this forum. I think with his participation, this thread would be very interesting and of one I wish could read. :0)

Sounds interesting if you could get him to participate, I would be very interested to hear an expert opinion.

 

[von bek]

Interesting7:

I gave you good rep for one of your posts in this thread, simply for coming here and talking about Nichiren. You have some good questions and have obviously been thinking this matter over.

The pessimism you see in Nichiren is something that you also come across in Shinran. The emphasis on mappo had a profound influence on Japanese Buddhism. One good aspect of this emphasis is that it allowed the Buddha's teachings on impermanence to come front and center, the bad is that it tended to lead to a lessened importance on meditation in favor of pure devotion. Now, I do not reject devotional practices such as chanting and bowing to the Buddha (I do both in my daily practice); but, I believe the heart of Buddhist practice lies in meditation.

 

[Interesting7]

Thank you von bek for your kindness. I think you are absolutely right about the emphasis on mappo having a lot to do with the pessimism seen in Japanese Buddhism.

Why do you believe the heart of Buddhist practice lies in meditation? Is it based on any particular teaching or based on your personal experience?

 

[von bek]

Thank you von bek for your kindness. I think you are absolutely right about the emphasis on mappo having a lot to do with the pessimism seen in Japanese Buddhism.

Why do you believe the heart of Buddhist practice lies in meditation? Is it based on any particular teaching or based on your personal experience?

It is based on reading the Buddha's words in the Pali texts. He stresses, over and over to a wide variety of people and audiences, that only through insight meditation can we permanently eradicate the fetters that bind us to suffering.

If I may, let me share with you my favorite sutta of all, the Satipatthana Sutta. This discourse covers mindfulness of four categories, mindfulness of the body, of feelings, of mind, and of dhammas:

Satipatthana Sutta: The Foundations of Mindfulness

 

[von bek]

I should also add that my personal experience has confirmed, for me, the vital importance of meditation. Applying mindfulness is a supreme medicine for mental distress. It helps loosen the sense of self and allows you to observe the moment directly so that even if greed, anger, and delusion arise you know their origin and their cessation. I cannot overemphasize meditation's value.

 

[Interesting7]

Thank you again for sharing the website and your personal experience with meditation and mindfulness. I have been somewhat familiar with the four noble truths. It does strike a chord with me.

In Nichiren Buddhist tradition, it is considered that there must be two ways of practice, practice for oneself and practice for others. Therefore, there is this emphasis on introducing others to Nichiren's teaching, which is focused on chanting nam-myoho-renge-kyo. Incidentally, Nichiren's logic of his teaching being superior to Hinayana/Theraveda is his teaching's potential to help others attain enlightenment.

I am open to learning more about meditation practice. Do you believe in the need for sangha/community of believers with whom to practice meditation with? Or do you believe that each individual's practice of meditation is enough?

 

[von bek]

Thank you again for sharing the website and your personal experience with meditation and mindfulness. I have been somewhat familiar with the four noble truths. It does strike a chord with me.

In Nichiren Buddhist tradition, it is considered that there must be two ways of practice, practice for oneself and practice for others. Therefore, there is this emphasis on introducing others to Nichiren's teaching, which is focused on chanting nam-myoho-renge-kyo. Incidentally, Nichiren's logic of his teaching being superior to Hinayana/Theraveda is his teaching's potential to help others attain enlightenment.

I think there can be a gain in chanting Namu Myoho Renge Kyo as it serves to remind the chanter of the Buddha, his Dhamma, and the Sangha he established. It serves to calm and focus the mind, which strengthens vipassana (insight) meditation.

I am open to learning more about meditation practice. Do you believe in the need for sangha/community of believers with whom to practice meditation with? Or do you believe that each individual's practice of meditation is enough?

I believe meditating with others is beneficial in that it helps inspire you to push on. It is also good to talk to others about what they are experiencing in their practice and it is supremely good to be able to speak in person to a monk or an experienced layperson about what is and isn't working for you and what you can do to improve your meditation. Having said that, once you understand what to do, you don't have to go to a special place to carry out the work. Of course, a quiet and peaceful setting is much more conducive to success.

The Buddha did not say to meditate and then leave us in the dark about what he meant. In the suttas, the Buddha teaches a variety of meditational practices, the two most important being vipassana (insight) and samatha (tranquility). Vipassana is one part of the Noble Eightfold Path to Nibbana, "Right Mindfulness". Samatha is also a part of the Noble Eightfold Path as "Right Concentration".

As I said, the Buddha taught a variety of meditational techniques and objects of meditation. For instance, another important type of meditation within my Theravada tradition is Metta meditation, that is meditation on loving-kindness. In this practice you begin by wishing happiness and freedom from suffering for yourself. Generating happiness, you feel it seep through your body and mind, then you begin projecting this loving-kindness on other beings, wishing them happiness and freedom from suffering. You project this onto all humans, all the gods, the animals, ghosts, and the inhabitants of the hell-realms. Ultimately, this loving-kindness pervades the entire universe. Practicing metta meditation can lead to rebirth in the Brahma realms.

 

[Interesting7]

I sincerely appreciate what you are sharing with me. I personally see great value in your meditation and mindfulness practice. If, however, I were to learn your way of practicing Buddhism it would certainly contradict Nichiren's admonition on discarding all pre-Lotus Sutra (provisional) teachings, which would be tantamount to the eternal condemnation in the hell of incessant suffering.

Please take a look at Letter to the Brothers by Nichiren when you have a chance. (I am unable to post the link here...)

So the only way I could reconcile such a huge gap between Nichiren's teachings and other teachings would be to consider Nichiren's view as incorrect. If he is correct at all, I don't think anyone in the right mind would want to practice anything outside the Lotus Sutra.

I am saying theses things based on Nichiren's writings and not out of disrespect to you...

 

[von bek]

I sincerely appreciate what you are sharing with me. I personally see great value in your meditation and mindfulness practice. If, however, I were to learn your way of practicing Buddhism it would certainly contradict Nichiren's advice on not discarding any pre-Lotus Sutra (provisional) teachings, which would be tantamount to the eternal condemnation in the hell of incessant suffering.

Please take a look at Letter to the Brothers by Nichiren when you have a chance. (I am unable to post the link here...)

So the only way I could reconcile such a huge gap between Nichiren's teachings and other teachings would be to consider Nichiren's view as incorrect. If he is correct at all, I don't think anyone in the right mind would want to practice anything outside the Lotus Sutra.

I am saying theses things based on Nichiren's writings and not out of disrespect to you...

No disrespect is taken. I am happy to hear you share what your tradition teaches. I volunteer in a library at a Theravada monastery. We have a book published by Soka Gakkai that is a collected works of Nichiren. I have been thinking of checking it out for some time, this conversation with you will probably make it happen as soon as I finish the couple of books I am currently reading.

I have a deep interest in Japanese Buddhism in general. I was an Asian Studies major in college, with my focus being on Japan. My minor was Japanese. While I was always deeply interested in religion as a kid and a teenager, it was not until college that I really began to study Buddhism. With my focus on Japan, it was Japanese forms of Buddhism that I had the greatest exposure to. I was especially attracted to Zen; but, I really loved the Lotus Sutra and the Pure Land Sutras as well, and still do even though I have been practicing primarily in the Theravada tradition for many years.

 

[AndromedaRXJ]

I use to be a Nichiren Shoshu Buddhist. Honestly, it seems like one of the most dogmatic forms of Buddhism out there.

 

[Interesting7]

You practiced with Nichiren Shoshu Temple, not with the SGI? How was your experience and why do you say it's one of the most dogmatic forms of Buddhism?