I like the Hokke Sutra, but Nembutsu

Hello, Kiyoka.

You like Marco, don't you? I'll meet Maruko at her lecture tomorrow, so I'll tell you about Kiyoka.

There are various ideas in Buddhist doctrine, but in my understanding of the Lotus Sutra, I understand that nembutsu, mantras, and titles are all in the same situation.
For example, they criticize nembutsu if they are of the Nichiren lineage, but even if they chant a wonderful subject, if they neglect devotion, they are empty titles and have no merit, and even nembutsu monks who accuse them of falling into hell think that nembutsu of people who practice helping people is superior to the title.

Also, in some Buddhist groups, there are organizations that criticize Christianity as a cult by saying that their own denomination is correct, but I respect Christian Mother Teresa, who is criticized for being a cult, thinking that it is closer to Buddha than a respectable high priest who is so devout than the same Buddhist organization that criticizes it.

No matter what kind of wonderful teaching you are, there is no point if you don't put it into practice, and it means that people who seriously practice cults and contribute to society are wonderful. I think what is important is the appearance of the person receiving faith and putting it into practice conveys the splendor of the greatest teachings. That's why I don't think the Tendai sect won and that other sects are inferior.

After all, “the law is respected by people.” Gassho

If you feel that “Amida gave you a Buddhist connection,” that's probably fine.

“Amida” means infinity of light and infinity of life, but in other words,

“Infinite light” = there is no place that does not illuminate = “everywhere”
“Infinite life” = inexhaustible life spanning the past, present, and future = “anytime”

It's the “truth” anytime, anywhere. If truth is truth, I think it will always take on the character of “anytime” and “anywhere.”

The meaning of the episode of Hatsuzen Falun from the Bonten exhortation where Shakyamuni did not keep his awakening (Buddha wisdom) within an individual is probably the desire to save “everyone” (= “anyone”).

In order to realize this “anyone,” of course, it cannot become true unless they take on the personality of “anytime” and “anywhere.” There must be no one leaking out.

Therefore, there are various sutras in which Amitabha Buddha appears in other sutras other than the Jodo Sanbu Sutra, but even without the words “amida,” if there is truth “anytime,” “anywhere,” and “anyone,” it would not be wrong to feel “Amida” there.

“Amida” is not “Amida,” “Amida” is not “truth,” and “truth” is “amida.”
There are probably truths other than “Amida.” If that is true in the “Namu Myōhō Renge Kyō” or “Rengezo Sekai,” it must work “anytime,” “anywhere,” and “anyone.”
People who feel connected to “Amida” are a group of people who “want to praise Amida” and “want to call them Amida” for that “truth.”
It is called “Namu Amida Buddha,” and it is called “Namu Amida Buddha.”

Shakyamuni's wisdom works concretely as a mercy called “Amida.”

So if Kiyoka alone can be saved, that is the truth. If Seika were to be saved, everyone would be saved.
There may also be a relationship where they push forward saying “I have a relationship with Amida” and say “it was wrong after all (laughs)”... but if that is true, there are people who praise it as “Amida,” and people who have praised it too.

Namu Amida Buddha

> I learned that the Lotus Sutra says “the first name of Nanmubutsu is already the way of Buddhism,” and I interpreted this as a teaching of nembutsu
Yes, I agree. ^ ^

> There is no problem even if you recognize that “Amida gave you a Buddhist connection”
I think so.

The “Buddha of Kudou Sanesei” described in the Lotus Sutra in the Nyorai Jiryohin is Amida, which shows that Amida Buddha and Buddha are unmistakable.

Kiyoka-sama

This is Kawaguchi Hidetoshi. This is a humble answer to the question.

You will be confronted with humble answers to questions from other people before, but in fact, the world we are in now is only one of the ridiculously large three thousand worlds (ten trillion earth), and the one that appeared about 2,600 years ago on this land of the Buddha, with this 3,000 daisen worlds as one French land is the great Buddha, Buddha (Saisho Oshin).

Currently, there is no Buddha (Buddha) who is responding in this land of France, but it is said that after 5.67 billion years, Miroku Bosatsu, who is being practiced in Kabutsuten, will become a nyorai and appear as a response.

Also, in addition to this land of France, there is a French homeland with 3,000 daisen worlds (100 trillion earth) in the same way; for example, on the west side of our French land, there is Amida Nyorai's Western Paradise World, and on the east side, there is the Eastern Joruri World or Myoki World, and there are Yakushi Nyorai and Ashuku Nyorai, respectively, and in the land called the Myojin Pure Land, Dainichi Buddha Buddha explained the Dharma to each and is respected and appreciated in each land Also, there are no efforts in Sentient Seido I'm here.

The enlightened Buddha and Nyorai are all equally great people.

Of course, each Nyorai is a different Nyorai.

As for the Dharma as Shinnyō and Mari, even if they are the same as Nyorai, revenge and response for indoctrination are different depending on causal relationships (causes and conditions) such as vows and ascetic content for attaining enlightenment.

However, they are all intellectuals who know everything about each other, and both Buddha and Amida Nyorai can take care of each other as if they were their own.

Therefore, of course, it is possible for them to mention each other even in Buddhist scriptures.

Going back to the story, the fact that there is no contradiction between the contents of the Hokke Sutra and the Great Muryoju-kyo Sutra is a matter of course between intellectuals.

However, the problem is that there are times when various expressions about the world expressed by those who have gained enlightenment cannot be correctly interpreted literally from the side of us ordinary people.

When interpreting the Buddha's words, it is also necessary to understand the premise that it is explained by the two types of justification (supreme truth) and unfinished meaning (convenience for leading to the supreme truth), so it is necessary to pay attention to that point.

Kawaguchi Hidetoshi Gassho