He is the heir to the temple, but is it a problem that he doesn't have any faith?

Make up your mind and take over! I wonder how many people are able to do it.
I wonder if everyone is anxious, and there are times when I'm worried about whether I'm okay.

That's why I listen to Buddhism, ask myself deep questions, and be guided by the wishes and salvation of the principal Buddha.
That's how I came across a lot of nurturers.
I wonder if it's a way of life rather than a job.

Why don't you ask your parents to listen to your honest feelings?
They should be able to properly accept your troubled feelings. It's that serious.

Let's walk the path of Nembutsu together with us, even though we are worried (*'`*)

Is that right, 93? I think that's painful. There are quite a few people who are in agony because of similar pain and their own unfaithfulness. That was the case for me too.

I'm a Shinshu, but in my case, I've been concerned about my devotion since I was about 10 years old. Both the puja and Rennyo-sama's letter say “faith is important.” Well then, when I think about what faith is, I don't really understand it. Also, I don't really understand that it is expressed as “receiving” rather than “believing” to the fullest.

When I was in high school, I heard about “conversion” in an “ethics” class. Most famous religious people almost always have the experience of “conversion,” where their hearts spin “round and round.” Ordinary people also have them. However, there are dramatic conversions and progressive conversions. It doesn't have to be dramatic. ...

I graduated from a lot of schools in the sect while thinking “I don't know, I want to understand,” and I still don't understand. But I got an opportunity, and now I understand it.

However, saying “I understand” is also a bit different. The only thing I “understood” was that “what I understood or didn't understand had nothing to do with it.” I didn't understand the content of faith itself. That made it easier for me.

I'm sure that's true of any religion, but “believing in myself” isn't a pain in the ass. If a firm, sincere, and serious “I” that never changes believes, I don't know if it has meaning, but there is no point in “believing” me, who is absurdly dishonest, unserious, and constantly changing.

One teacher said, “It's a problem to hide your lack of faith and act as you are, but wouldn't it be nice if you proceed while confiding that you don't understand your devotion or are looking for it?” You said it as an adage. Also, another teacher said, “If you ask for it, you'll always understand! I can't say that, but it's about Amida, so I don't think there's anything to worry about (because I understood that too).” Another person said, “Namu Amida Buddha is proof of devotion, and nothing else.” Another teacher asked, “Where in the Holy Scriptures is how to ask for faith written?” and.

It may be painful, but try asking for it. All the Myokojin are people who sought after hard work, sought, and eventually cleared up. If you ask for it, you'll know! I'm not saying that. But it would be nice if you understood.

The fact that I was looking for faith has been written in a book for the time being. If you're interested, check out my profile.

First, if you become a monk, you don't have faith; you feel responsible for the parishioners.
Parishioners must be taken care of.

Next, if you have a serious heart for the Buddha instead of devotion, that's fine.

If you seriously face the Buddha, you'll somehow be able to see it.
My destination is...

I read your question and felt...
It's been a long time since a person was able to acknowledge the ability to become a monk.

Well, if you have a career path you want to go, you can immerse yourself in it, and if you take over the temple, that's fine too.
That's because it's up to you to choose.

If you decide to become a monk...

It's ridiculous, but I'll write it.
First, take care of the parishioners.

And what we can do now is face the Buddha seriously.
Faith will come later, that's fine.

It's a problem if you're suddenly told to believe in an invisible Buddha. I didn't believe it either.
First, why don't you learn about the Buddha who actually existed, his life, and the many words he left behind?
Buddhism is the teachings of the Buddha, the teachings of the Buddha. The Buddha encouraged people to become Buddhas. This is because if you become a Buddha, all suffering and hesitation will go away.
To become a monk is to encourage people to become Buddhas, like Buddha.
In other words, it's about eliminating people's suffering.
Faith is for that.
I don't know what your denomination is, but let's learn how the Buddha's teachings have been passed on to the doctrines of your sect, how they have eliminated the suffering of parishioners and believers, and how they have supported their lives.
If you understand that, I think confidence will naturally come into being.
Even though I said that, I'm still an immature person. If we become monks, let's work hard together.

Thank you, 93, for your question. I understand your question. It's something I'm also concerned about, but I think we should value our followers over our faith. It is important to pray together with the Buddha in the morning and evening. It's difficult to suddenly become a monk, but I think it's a good idea to listen slowly and practice one by one and work hard. Gassho

93-sama

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

My humble self also had almost no “faith.”

In the end, due to the chief priest's illness, I had no choice but to take a leave of absence from university and went there in a hurry.

Even after returning to the mountain and returning to college, I had no choice but (in a sense, reluctantly) to do temple affairs, legal affairs, and work, studying for the bar exam and doing political activities as a continuation from before I took a leave of absence.

However, at one point, there was a major turning point...

Since then, I've been learning and progressing Buddhism from scratch, and it's only been 15 years.

Finally, recently, I'm starting to wonder if I've officially entered the entrance to Buddhism.

I wonder if “confidence” is at last a little too...

Also, I feel like “motivation” has finally come out in my own way, such as cross-sectarian activities such as Hasunoha and attending future chief priest's cram schools.

After all, I think this is also due to the causal relationships (causes and conditions) of various Buddhist relationships, including past lives and present.

Buddhism teaches how to eliminate hesitation and suffering not only against oneself but also against all sentient beings, and surely in the future, there will be times when the peace, healing, and salvation of Buddhism will naturally be necessary on some occasion.

At that time, it may be a good opportunity to begin to firmly face Buddhism.

Apart from becoming a monk or not becoming a monk, in any case, I would be grateful if you could value your current Buddha relationship as a Buddha relationship.

Kawaguchi Hidetoshi Gassho

What is Buddha in the first place? What is sutra chanting? What is ascetic practice? Do you really understand? As we get older, the answer to this deepens. And every time you go one step deeper, you feel moved, and a tree of faith grows using that excitement as fertilizer.
If there's something I actually believed in this world before I was Doppley, it wasn't Buddhist belief; it was my own story. It is preferable to be in a pure white state where you don't understand anything right now.

Now, if you look at the answers here, there are a lot of voices saying, “That was the case with me.” I'm very thankful for that. As is the case with anything, not limited to Buddhism, it is only when people have lost experiences, mistakes, painful experiences, or experiences of suffering that they can understand the pain of others. And it is precisely because we understand the pain of others that we can be close to other people's suffering. That is one of the important qualities of a religious person.
Even the Buddha said, “Is there any point in being alive?” or, “Is there any point in preaching teachings to people?” I am Buddha only because I had an experience of worrying about this. Dogen Zenji of our sect also asked, “Is there any point in practicing ascetic practices?” I went so far as to study abroad to solve this problem.

Getting lost in life is an appropriate step for a monk. Don't be afraid of getting lost. That is also ascetic practice. Well, let's do some bobbling.

There were a lot of helpful responses, so let's take a break and think about it while eating ramen.

It's kind of disgusting, isn't it? It would be great if I were to introduce ramen that I thought was delicious, but I would introduce ramen shops I've never eaten because someone said they were delicious.
It's still better if it's just that, and I even get a referral fee for that, so I really don't feel comfortable.
“(I've never eaten it) the ramen shop over there seems to be delicious. Well then, the referral fee is 100 yen, there is Maido!” It's something like that.

The quickest story is, you should try eating it yourself. Then, in the sense that you have at least an impression of whether you think it's delicious or bad, you can fulfill the minimum obligation to introduce it.

The next step is that I want to introduce what I think is delicious.

There are people who say a lot of things, but “that's not tasty, is it?” This is a line said by people who have never eaten it, and if they actually eat it, “I can talk about what is bad about it.”

There are no curly noodles, right? or
I don't care about Tori-Hakuyu... or something
Spicy miso tastes the same everywhere, doesn't it

Everyone has their own impressions. So if you come across “something you think is delicious,” that's fine, but it's hard to come across this store/flavor.

That's when guidebooks come into play. There is a history of praising ramen for being delicious even if I don't understand what is said to be delicious. Famous stores have traditions. Let's focus on that for a moment.

I see, did they recommend noodles at this store, or did the spicy miso here melt at this timing, or after drinking this ramen, the impression was completely different.

Even so, I haven't been able to meet “this cup.” However, if you don't run away from eating ramen, there are moments you will surely notice.

Saying “tasty or bad” was nothing but my impression. That wasn't a big problem (= confidence), they said.

That's right. No matter what kind of cup it was, it was “a cup made for me.” There was a creator before I criticized this or that. The creator wanted me to “eat delicious ramen.” When I realized that wish, I simply put my hands together, saying “Thank you.”
Ramen was my devotion as it was (isn't it