Actual Proof

The most important 'proof' of any religion, writes Nichiren, is whether or not it has actual proof - does the practitioner receive benefit as a result of the practice. A high priest, I think it was Nikkan, the 26th, wrote, paraphrased, ‘... no prayer goes unanswered, no sin unforgiven’.

The World Tribune abounds with experiences of members who have overcome various obstacles, validating the promise of actual proof. Kosenrufu gongyo usually has a member speak of his or her struggle with insurmountable challenges that, through consistent practice, resulted in a glorious victory.

But are there failures? Most assuredly! How come? It’s also true that similar challenges have been successfully met by non-Buddhists. Looking at things objectively, it might seem that chanting makes little difference.

Chapter 2, Expedient Means, of the Lotus Sutra talks a lot about expediency. Sort of a ‘the ends justifies the means’ concept. The sutra says,
“I announce this to the assembly of voice hearers
and to those who seek the vehicle of the pratyekabuddha.
I have enabled people to escape the bonds of suffering
and to attain nirvana.
The Buddha, through the power of expedient means,
has shown them the teachings of the three vehicles,
prying living beings loose from this or that attachment
and allowing them to attain release.”

Could it be that expedient means is some kind of bait and switch?

Chapter 3 of the Lotus Sutra, the Simile and Parable chapter, tells the story of a very rich man who, when his sons would not leave a burning house because they were absorbed in play, lured them to safety by promising them their favorite, hard to obtain, toys. When they came out, though, he gave them, instead of the toys they desired, something even better which his sons gleefully accepted.

The rich guy could be a Nichiren practitioner; the sons could be targets of shakubuku activity. The practitioner tells the other that he/she can escape his/her miserable circumstances by chanting Nam Myoho Renge Kyo.  Many people take the challenge. And many of those, judging from the dropout rate, don’t get that which they desried.

Some people just don’t accept the ‘better’ thing but cling to the desire for that for which they had prayed. The ‘better’ thing in the SGI is happiness as it is defined by SGI. The promise to the new devotees is that they can realize all their dreams and attain happiness, but then the SGI defines this happiness on their own terms, not necessarily in a way that suits a new member. It’s likely that more new members quit the practice than don’t.

So. You don’t always get what you ask for. A corollary is: be careful what you pray for, you might get it. This might be the Buddhist equivalent of the Christian expression, God moves in mysterious ways.

But what’s the real issue here? The SGI’s goal is to achieve world peace by establishing Nichiren Buddhism as a dominant world religion. But that doesn’t mean that the leaders don’t care about the welfare of the members. After all, if the members are suffering too much, there won’t be much propagation activity. So we are encouraged to overcome obstacles and create benefit so that we can become happy. Poison to medicine, order out of chaos, human revolution, that sort of thing. Many members, largely through their consistent effort, achieve admirable goals.       

And that’s the point.                   

Six Stages of Practice

Something Phil Wilder talked about at the men's division meeting stuck with me for some reason. He discussed something called the six stages of practice, referring to Burton Watson's translation of the Ongi Kuden, the Record of the Orally Transmitted Teachings.

According to Phil, the six stages are (paraphrased):
1. Possessing the Buddha nature. This is true of everyone.
2. Hearing about Nam Myoho Renge Kyo.
3. Chanting Nam Myoho Renge Kyo.
4. Receiving benefit.
5. Doing shakubuku.
6. Realizing that one is a Buddha. As Phil put it, realizing that stage 1 is really true.

I decided to find out what Phil was talking about. I found the answer on page 124 of the Ongi Kuden translation.

1. Being a Buddha in theory. Ordinary mortals are in this stage.
2. Hearing the name and words of the truth. One has, for the first time, heard the daimoku.
3. Perception and action. One proceeds to practice.
4. Resemblance to enlightenment. One succeeds in overcoming various obstacles of illusions.
5. Progressive awakening. One sets out to convert others.
6. Enlightement. One comes to the realization that one is a Buddha.

Why is this important. Not sure. I think it has to do with the Daishonin's use of the Lotus Sutra to validate his philosophy. In his lectures on the sutra, Sokagakkai President Josei Toda said that the Daishonin used the Juryo chapter to elucidate its true meaning while repudiating its superficial meaning in the light of Nichiren Daishonin's Buddhism.

He also said that you need not read the Hokkekyo for learning but for practice. Study the Gosho, not the Hokekyo or its interpretations.

Hope Springs Eternal

Phil Wilder commented in his opening remarks at the MD meeting that he had received guidance to conduct the meeting as if it were his last. Let's hope.