Hi
Newsgroups: alt.religion.buddhism.nichiren
From: harsh@astro.ocis.temple.edu
Date: 1996/06/28
Subject: Hi
Hi folks
My name is Harsh Mishra and I am a PhD student in Business. I would love to join your ongoing discussion. Born and brought up in India, I belong to the province where Gautam Buddha had his activities going. I would like to share my insights on life and religion, but before that I guess I need to closely follow your conversations.
I have no reservations about receiving personal mail provided these are not too many of them to handle amidst usually a tight schedule of a research student. My regards for all of you. I hope we will become friends as we inquire further into the meaning and purpose of life.
Thanks again
Harsh Mishra
What I learn in the SGI..... part I
Newsgroups: alt.religion.buddhism.nichiren
From: Harsh Mishra
Date: 1996/11/21
Subject: What I learn in the SGI.......
Hi folks
My name is Harsh Mishra and I have been practicing in the SGI for last 5 years. I have also been a keen reader of ARBN but haven't participated much due to academic commitments to the PhD program I'm currently enrolled in. In next few postings to ARBN, I would like to share my experiences in the SGI with you all. While I welcome your comments understanding well that we may belong to different way of lives, I may be limited in addressing all due to other commitments in my daily life. But in my heart, I will appreciate the fact that someone responded wheather in a note of agreement or even strong diagreement.
I like what SGI stands for - its interpretation of a purposeful life based on the Daishonin's Buddhism. I have begun to be more humanistic and exert myself on a daily basis to support others and advance in my own life. I have also become more open to others ideas and realize religion has a purpose for human life and is not an end in itself. Born and brought up in a priest family of India, I have experience with the "Brahman" doctrines and the long term implications of such human tendencies - the intense suffering of human life in India is a witness to it. I know some of my friends in the other sects may argue on similar lines but I know too well how that line of thinking posseses a latent potential of making religion for its own sake, taking it away from its prime purpose of creating a good society. There is potential for hatred, violence, exploitation, and corrupt authority in such lines of thoughts. Knowing fully well my desire to strive for rich human values, I have learnt in SGI to have faith in what the Daishonin taught. I exert on a daily basis to be self-reflective, considerate and progressive. Keeping my eyes wide open, I haven't felt any authoritarianism or undemocratic ways in SGI while I was fully involved in the organization for last five years. Therefore, I wonder where such counter-claims come from.
I respect President Ikeda as my role model, friend , philosopher and fatherlike - not because I have been sold that image but because of an intense personal exploration of his life and what he stands for. While some people portray his statements as contradictory, I do not find any such elements and I have clear reasons to believe so. Most of all I am convinced that the Daishonin's Buddhism is in the best interest of all humanity, and I can sense it pulsing in the SGI. I also like what is understood of the word "heritage of the law" within SGI. The other interpretations bring to mind either "Brahmanism" or "catholicism" or even "zen". One has to behave in a priestly manner to be called a "priest" - I knew it all along as a matter of common sense even before joining SGI to practice Daishonin's Buddhism. I will write again...
Thanks
Harsh Mishra
What I learn in SGI...... part II
Harsh Mishra Nov 25 1996, 12:00 am
Newsgroups: alt.religion.buddhism.nichiren
From: Harsh Mishra
Date: 1996/11/25
Subject: What I learn in SGI....?.. part II
Hi folks,
Thanks for your comments. I will pick each one of them for self-reflection - the second hard thing I am learning in the SGI. To be honest and sincere is not easy given the human tendencies. Some of you may treat me as your opponent and respond circastically but I am developing some sense as to where in life such emotions come from.
Looking into my own life examples, I am well aware of the existence of such inner voices. I feel sad and empathetic; but not dettached, condescending or judgemental in a self-righteous way. In a sense, none of us participants in the internet have fully realized our Buddha nature but some of us may be on the correct path. A battle to encourage those on incorrect path to get onto a correct one has to be fought out of compassion (a feeling we ourselves know in our hearts) and not based on our affiliation or personal inclinations alone if devoid of such compassion. This is also what I learn practicing in the SGI. I can argue at length, produce weak or even baseles evidences but that will not help anyone, most of all hurting humanity.
I have respected Shakyamuni and Gandhi all my life even before joining the SGI - Shakyamuni as a legendary life-giver and Gandhi as the contemporary noble human example. Gandhi did good through his own example but was limited in providing a deeper way of life and I wondered what Shakyamuni had to say to me as a human being. Away from esoteric & exploitative rituals, mysticism or doctrinal limitations, I had a feeling that Buddhism had a profound philosophy of life and demands a person to exert hard towards a noble goal through a noble mean.
Finally, in Nichiren Daishonin's Buddhism, I found precisely this. Given a very impartial consideration, I found the priesthood's understanding of Buddhism (through the published literature which I acquired and never felt hesitant to read through carefully with an open mind) deluding and below my expectation of Buddhism when compared to Daishonin's heart full of love for humanity. Even in future, I will work hard to have any prejudice or preconceived notions about any "school of thought", but I wonder if the gap of fire and water can ever be filled if the past ways are not changed. I am learning to fight for human justice as the Daishonin's disciple. It's hard yet fulfilling.
I congratulate all of you who understand this essence of Buddhism with their actions in daily life. President Ikeda, though physically remote for me, is a role model right here ---- not exaggerating please read his writings and try and understand this fellow human being even if you for some reason quit NSA due to some leader's personal weakness and arrogance. I can vouch for the integrity of Daisaku Ikeda but not so much for the leaders in the past who had not yet grasped President Ikeda's heart and went in their own tangent. President Ikeda's compromise with the priesthood was undoubtedly for kosen-rufu. But there is a limit to which one can directly attempt to correct the wrong. Even the Daishonin had to leave for Mount Minobu to accomplish what demanded wisdom at that time. I too in the past tried to help my brother rectify his way of life which was tangibly detrimental to him and his dear ones. I had to, after my long persistent efforts, go my way in a sense. Yet I am here to create an example through my own life and will never loose the wish that he change his ways and become happy. I believe he possesses the potential to turnaround, but right now he is surely messing up. I sincerely chant for him. To sum, I am learning compassion together with wisdom in the SGI.... it's difficult yet pure.
Please have a great thanksgiving....
Harsh Mishra
Thanks
What I learn in the SGI... part III
Date: Tues, Dec 10 1996 12:00 am
Email: Harsh Mishra
Groups: alt.religion.buddhism.nichiren
Hi folks
Apologise, haven't been able to catch up with the newsgroup lately. I hope everybody is in good health and spirits. Thanks for all your comments on my earlier postings. As I was growing up in India, I often heard the chanting in the following form:
Buddham sharanam gacchaami.
Dharmam sharanam gacchaami.
Sangham sharanam gacchaami.
I even remember the tune to which it was sung. It did not belong to any particular sect rather was reminiscent of the lost Buddhist spirit. In fact, in all the national official funerals, when all religions prayers were presented, this chant represented Buddhism. As you may know, the national symbol of India comes from Ashoka comprising of four lions and the national flag contained the "Ashoka Chakra" or the wheel representing the Buddhist Law. Without digressing much, my point here is that while India gradually slipped down in its Buddhist spirit, some major symbols and principles remained reminding people of their glorious past. The noble spirit of these symbols got lost from the mass consciousness and only titles were carried on without much substance. In my view, Nichiren Daishonin laments precisely this in the "Opening of the Eyes". The great religion (or way of life) got lost as it lost its spirit of sincere service, loosing to corrupt powerfuls (world of heaven), theory-loving religious intellectuals, esoteric or tantric doctrine-holders, or social good-doers who lacked deep compassion and did not exert enough in doing good to others. A similar thing may be happening now (among us mind you). My greatest prayer is that I never be a part of it. Although sometimes it does not come easy, but I am getting increasingly convinced that my affiliation with the SGI is safeguarding me from making such causes. I'm learning not to be any of those.
Coming back to the earlier reference of the ancient Buddhist chant, it refers to the "three treasures". Literally translated from Sanskrit it means: Buddham Sharanam gacchaami : [I] go to the protection of the Buddha Dharmam sharanam gacchaami : [I] go to the protection of the Law Sangham sharanam gacchaami : [I] go to the protection of the Organization "Sangha" in Sanskrit means 'organization'. For example the old name of the Bharatiya Janata Party (Indian People's Party) - one of the largest political party - was "Jana Sangha" meaning "People's organization". Having clarified the meaning of the word "Sangha" I wish to make the following two major points:
1. The "third treasure" is evidently the "Sangha" - the organization. A body of believers with a central figure who is capable by BEHAVIOR and not by POSITION - a caution against mysticism or brahmanism). The central and the peripheral believers are equal. The central figure is the mentor who leads his/her disciples to the purpose for which the organization exists. This is not a hierarchy as it may appear. It is interdependence for a common cause. Both are essential - a true democracy. A disciple who desires attention as central figure does it for a selfish reason and not towards the attainment of the purpose or mission of the organization. Instead if one focusses on becoming as capable as the mentor, the issue of assuming the central role comes as a genuine and great responsibility and not as bonus or personal glory or benefit. In one sense, the "centrality of role" is irrelevant to the attainment of purpose. The mentor, on the other hand, displays dynamic leadership towards the organizational goal. He is center of attention only because he/she is genuinely playing that central role. When one deeply understands the mentor & disciple relationship (as the Daishonin intended in the Gosho at several places) in terms of their role in accomplishing a noble mission, the hierarchical illusions vanish amidst the profundity of life. The mentor is neither internally arrogant and condescending nor subtely promotes doctrines which validates his/her own blind authority. Such religious propaganda comes from dictatorial human tendency. I never feel that in the SGI. I understand the centrality and utmost importance of President Ikeda's role in terms of what he has done/is doing/will do and not in terms of his having any mystic power. In fact the Daishonin ruled out any such interpretation of the Buddha's "trancendental or mystic power" for the latter day of the Law. Let's realize it.
2. "Sangha" or the organization having all along portrayed as the "third treasure" is essential for accomplishing something great according to the Buddhist wisdom and common sense. There are many parables to this effect. The Daishonin repeatedly emphasized the essential function and importance of a "Sangha" with united mind of faith. In fact someone may have dislike for the very concept of an "organization". That's because organizations have in the past organized for purposes detrimental to humanity. I also think that the english word "organization" has limitations and connotes notions which do not have respectable history. That is why in the Buddhist context, Sangha means "the group of harmonious believers together for a noble purpose". Let's review our own biases. In my opinion and experience, breaking all past human trends, SGI is one such group. I my vision, I see no major shortcoming. Since all organizations have to consist of human beings, it is not possible to have one which is absolutely flawless - RIGHT NOW! I would love to work for the SGI to become flawless. I believe Mr. Ikeda is doing the same.
See you all later. Take care till then.
Harsh Mishra
What I learn in the SGI.... part IV
Harsh Mishra Dec 20 1996, 12:00 am
Newsgroups: alt.religion.buddhism.nichiren
From: Harsh Mishra
Date: 1996/12/20
Subject: What I learn in the SGI.... part IV
Hi folks
Thanks for your feedback. I express only my opinion through these posts and it may contain undue influence from my limited understanding of life and Buddhism. You support in this matter is highly appreciated. While I acknowledge my limitations, simultaneously I sense a deep concern evolving deep within my life. It's a great source of happiness, satisfaction, and strength. This growing concern knows no boundaries set by particular names or denominations. It just calls for action - pure action - thoughtful action - selfless action - tolerant action free of dogma - slow yet steady action - wise and urgent yet not hasty action - action not limited to material or even spiritual pursuit - much beyond all, HUMANISTIC action based on noble spirit of Buddhism.
I feel deeply indebted to the SGI in Philadelphia for having nurtured me with parental hands of Buddhism to grasp this point a bit. I grew in a city in India which has seen numerous Hindu-Muslim riots. It was simply terror. Were all these religious(?) people insane and thoughtless? - I wondered. Probably not, rather that they had missed the basic point that "religiousity' is meant for endlessly improving the quality of human life. The rioting was contributed by all class of people - the self-righteous priests, the superstitous laymen, the indifferent and theoretical intellectuals, the spirited idealists, and the silent sufferers. Sometimes I get the taste of similar tendencies in ARBN - the taste of "dogma" in the name of Buddhism. In fact many writings do not seem to contain even an iota of faith rather based on blind belief or superstition. Last night, my roommate and I discussed the difference between 'faith' and 'superstition'. My roommate commented," Superstition is believing something or someone GREAT outside yourself, a belief that things will happen". I commended and added," Faith is sincere action - a lot of unceasing action - a humble independence; whereas superstition is inaction, the desire for easy way out, a dependence." I will continue to self-reflect which of the two - "faith" or "superstition" - I subscribe to. I pray and hope that none of us wants to be a direct/indirect cause of disaster. Let's be models of faith - that's being Buddhists. Buddhism is always non-violent - in WORDS as well as deeds - most importantly in thoughts. We can make our point in a dignified and composed manner just as Nichiren Daishonin did in 'Rissho Ankoku Ron". He refuted the incorrect teachings, but I can never sense that he was being intolerant in a foolhardy sense. The Daishonin wrote directly in most strict yet compassionate tone to only a few people in positions of authority who were ignorantly patrons of inhuman and superstitous interpretations of Buddhism. I doubt if he ever instigated any direct or face to face confrontation with any opposing school believers in the neighbourhood. In contrast to the Daishonin's model of behavior, religious animosity and intolerance seems to an underlying tone of ARBN.
Folks, we can have firm belief and yet be tolerant. I think the people who promote violence of even a subtle kind lack conviction in their own belief. I learn in the SGI to have a unitary devotion to my faith, AND share it with others in tolerant and respectful ways. To have a noble GOAL such as Buddhahood, we have to have noble MEAN too. There is no deception or trick here, it is pure wisdom. Nichiren's life may appear like a two page story suggesting overzealousness, but it is a six decade long history of tolerance and action based on a great vision for humanity.
Let's examine ourselves regardless of our different affiliations. Let me repeat here again, an act of tolerance is in no way a dilution of our conviction in what we believe is best for humanity. Let's search for a deeper meaning of the word "refutation" and "slander". In SGI, I have learnt to understand this paradox well. I love our world and I will continue improving it through my power of faith.
I wish you all a happy and thoughtful holiday. So long...
Harsh Mishra
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