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5. Buddhism in New Light Chapter
1: The “Problem” of Faith |
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Shin Yatomi
SGI-USA Study department leader
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1)
Through understanding the priesthood issue, we can
clarify the meaning of our faith and experience
greater joy and benefit from our Buddhist practice.
2) Those who follow the priesthood’s teaching
say that they believe in the Gohonzon, yet the way
they view the Gohonzon is the exact opposite of
what Nichiren Daishonin teaches. Specifically, the
priesthood separates the object of devotion from
our inherent Buddha nature.
3) Genuine faith in the Gohonzon is to develop conŸdence
in the unconditional value of our lives. As Nichiren
Daishonin encourages us: “You, yourself, are
a Thus Come One who is originally enlightened and
endowed with the three bodies [of a Buddha]. You
should chant Nam-myoho-renge-kyo with this conviction”
(wnd, 299–300). |
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The “Problem”
of Faith
The Soka Spirit movement is a gold mine of opportunities
to learn more about Nichiren Buddhism. The basics of faith
are now cast in new light, revealing their deeper meaning
in contrast with the Nichiren Shoshu priesthood’s
erroneous views. For this reason, one’s understanding
of the Soka Spirit will naturally translate into greater
joy and benefit based on a clearer view of faith.
The Meaning of Faith
The meaning of faith, for example, once required a simple
explanation, such as belief in the Gohonzon—the
object of devotion in Nichiren Buddhism. Many Nichiren
Buddhists assumed that it was impossible to have wrong
faith in the correct object of devotion. Faith, as long
as it was placed in the Gohonzon, was a matter of strong
or weak, not of right or wrong, they believed.
Now, thanks to the priesthood, we are learning that what
matters is not only what we believe in but also how we
believe in it, that what people sometimes think of as
faith in the Gohonzon can be a problem.
Regarding the significance of the Gohonzon, Nichiren Daishonin
states,“Never seek this Gohonzon outside yourself”
(wnd, 832). Interpreting this passage, the priesthood
asserts: “The Gohonzon to which he refers is not
the correct object of worship which one should worship.
The Gohonzon to which he refers is the life of the Buddha
nature endowed within our bodies” (Refuting the
Soka Gakkai’s Counterfeit Object of Worship: 100
Questions and Answers, published by Nichiren Shoshu Temple,
p. 56). The priesthood here separates the object of devotion
from our inherent Buddha nature; in other words, the Gohonzon
to which we pray and the ultimate reality of our lives
are two different things, or so the priests say.
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The problem of faith is often
the problem of motivation. Do you sometimes pray
out of fear and anxiety that you are essentially
helpless in your circumstances? What action can
you take to change that? |
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In your prayer, are you begging
while disparaging yourself or are you determined
to win while praising yourself? What do you think
is the meaning of prayer in Nichiren Buddhism? |
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The priesthood’s view of faith, however, contradicts
Nichiren’s teaching.As he admonishes us,“When
we revere Myoho-renge-kyo inherent in our own life as
the object of devotion, the Buddha nature within us is
summoned forth and manifested by our chanting of Nam-myoho-renge-kyo”
(wnd, 887). Those who follow the priesthood’s teaching
say that they believe in the Gohonzon, yet the way they
do is the exact opposite of what Nichiren teaches. The
innermost reality of their prayer, whether they are conscious
or unconscious of it, is more likely: The Gohonzon is
all-powerful and worthy of respect, but I’m nothing,
except inas much as I receive blessings through my faith
in its power.
The Meaning of Prayer
Those who pray this way grow dependent, passive and weak;
they remain insecure and frustrated because they separate
themselves from the solution to their suffering and thus
have no control over their existence.
In contrast, genuine faith in the Gohonzon is to develop
confidence in the unconditional value of our lives as
Nichiren encourages us: “You, yourself, are a Thus
Come One who is originally enlightened and endowed with
the three bodies [of a Buddha].You should chant Nam-myoho-renge-kyo
with this conviction” (wnd, 299–300).
Our faith in and reverence for the Gohonzon, therefore,
must be reflected back to ourselves as faith in and reverence
for our own life. Our innate Buddha nature is the object
of fundamental respect as it is represented in the Gohonzon;
it must be recognized, cherished and praised daily through
prayer. Any form of self-disparagement, therefore, should
have no place in faith or in prayer.
To see our supreme potential and to respect ourselves
despite our momentary appearance or the opinions of others
are of far greater significance and much more difficult
than to humble ourselves before some omnipotent entity.
This is why genuine faith requires courage. But every
bit of courage we exert to praise our lives will be richly
rewarded with hope and freedom.
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(from World Tribune, September
7, 2001)
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