Recently I have discovered and begun studying the series in the Living Buddhism journal of SGI entitled “Buddhism 101”. I was late in figuring out it was even there and had to scrounge for back issues to replace those I had already given away to guests at meetings, a common custom in SGI.
The series outlines various subjects in classical Buddhism such as the birth of Shakyamuni, the beginnings of Buddhism, Dependant Origination, the four noble truths, the eight fold path and more. These are subjects that we Nichiren Buddhists in the Soka Gakkai maybe understand less than our scholarly counterparts. It’s wonderful to have these articles explain historical Buddhist doctrine in a language familiar to me.
Something has begun to occur to me however, that our Buddhism contains an element that is new, utterly new, to the history of Buddhism. It’s something that NSA/SGI has suffered considerable criticism from. It is the practice of chanting for stuff.
It’s funny how this turns some people off, often those who are not Buddhist themselves, rather have a preconceived notion of what Buddhism is suppose to be, which is usually non-materialistic, for starters. Usually their preconceptions include vegetarianism, robed dress and hairlessness.
I know it sounds funny when put this way, but it’s true. Many, if not most of us have been asked, when discussing our Buddhist faith, “oh, you must be really peaceful” (glad you didn’t see me the other day on the highway when that jerk cut me off!) or “you don’t eat meat, right? Can you eat fish then?”.
But this other thing, the “chanting for stuff” thing, many people really don’t like that. It insults their thinly constructed idea of monks living in remote temples ringing bells and lighting incense. People often don’t like having long-established ideas threatened, even those ideas that maybe aren’t really that important to them to begin with.
But yeah - we chant for stuff. This used to be a big advertising tool - “you can chant for ANYTHING you want!”. Cars, girlfriends or boyfriends, even drugs. The guy who shakabuku’d me (introduced me) way back when once shared with me that the first thing he chanted for was more pot. He even recalled how for a while he did get more pot, and great pot to boot!
In this modern chaotic world, this age of mappo, the age of decline when older forms of Buddhism are said not to be effective any longer, there has to be some connection between us who live in this age and the truth of Buddhism which promises to save all people. I wouldn’t go so far as to say Nichiren himself would understand chanting for that new Hummer II, but those of us who have continued our Nichiren Buddhist practice of chanting Nam Myoho Renge Kyo understand that the “hook” is really a marketing tool we use on ourselves to connect us to our own Buddha nature, that part of us that is connected to the mystic law.
Getting stuff is really only the beginning, we all do our human revolution, over and over and over again. And so yes, there is this brand new Buddhism of the current age, the Buddhism of chanting for stuff. To those scholarly types, you won’t find it in the Pali Cannon, but it’s real, and it works. It’s not about the stuff, but hey we’re all materialistic in our modern society and if that gets us to chant towards attaining enlightenment, that can’t be bad or wrong.
What is hard to explain, even to myself, is that most Soka Gakkai Buddhists weren’t even interested in Buddhism when they were introduced. I know I wasn’t. It was the chanting itself that lured us in and the promise of all that “stuff” that kept us going. Many, like myself, have had to back-track and study the basics of Buddhism to be able to dialog effectively with others. In the olden days of NSA (Nichiren Shoshu of America) we understood very little about Buddhist theology and history, but we had real faith based on actual experience. We were, and still are Buddhists marching to a different drummer.
So maybe were are creating a new Buddhism, and maybe it won’t suit everyone. But it’s wonderful, and it’s real. It’s a lot of work, but among other things we get great stuff.
D. Shimoda
Hi Donald,
I hate to burst your bubble, but the idea of chanting for stuff or that Buddha Dharma can have beneficial worldly effects is actually not new at all but has always been an element of what scholars call "popular Buddhism."
In fact, one can find the place for this in the so called four ways of preaching (they are explained in the SGI Dictionary). That Buddhism can bring worldly benefit in this life is a teaching that is even found in the Pali Canon wherein the Buddha addresses laypeople.
The idea that Buddhism should not bring worldly benefit and that one should practice with a "no gaining mind" is more akin to the fourth or highest level of preaching, and that is what has been embraced by the so-called Elite Buddhists (religious scholars came up with that term) which would describe highly educated middle and upper class folks who have everything they want and like Peggy Lee are wondering "Is that all there is?" But this is not Buddhism as it actually has existed in traditional Buddhist cultures.
In his writings Nichiren does tell people about the worldly benefits and protection they will get from upholding the Lotus Sutra. But he also speaks very eloquently about impermanence, the need to give up goods, position, body and life for the Lotus Sutra, and the determination to face problems and persecutions. Nichiren was not a "name it and claim it" evangelist. He was not teaching Prosperity Buddhism. He even warned that if miracles or worldly benefits were one's criteria for evaluation the truth of the teachings then one might as well abandon Buddhism altogether and become a Brahmin. So Nichiren did teach that worldly protection and happiness could be gained by this practice, but he balanced this with warnings to stand firm in the face of persecution and misfortune. Nichiren's letters to Shijo Kingo alone show how balanced, hopeful, and yet practical Nichiren's guidance to his lay followers was.
I think between the obsession with practicing for "benfits" and the fixation on practicing with a "no gaining mind" there is a Middle Way.
Namu Myoho Renge Kyo,
Ryuei
Not to worry, my bubble is very small and gets bursts frequently.
"I think between the obsession with practicing for "benefits" and the fixation on practicing with a "no gaining mind" there is a Middle Way."
Oh absolutely. I tried not to insinuate that I agreed or disagree with "chanting for stuff". It just is.
I think you supported a point imbedded in my blog, that so many Buddhists didn't start out being Buddhists, just wanting to be happy. Heck, I don't know how to even feel about this. Certainly we don't have alot of the kind of scholarship you're alluding too and are engaged in.
And that being said, things are much closer to your middle way NOW than they were "in the day".
Thanks,
Don
Rev. Ryuei -
I've never heard "popular Buddhism", only "POP Buddhism" and *I* coined that term long ago on Zadankai - thank you! My Critical Buddhist Buddies would have termed that "Topical Buddhism" neh?
RG
Posted by: Rev. Greg at February 28, 2007 03:04 PMReply to Greg,
I forget where I came across that term, but probably in sociological studies of Buddhism. Topical Buddhism and Popular Buddhism might overlap but not necessarily. Popular Buddhism would include SE Asian Buddhists getting amulets blessed by Theravadin bhikkhus. It would include Nichiren Shu kitoh blessings (though that also verges on Vajrayana and outright shamanism), it would include the blessings for cars, homes, and every other thing that you can think of which Buddhist clergy in Asia are called upon to do, but there is not necessarily any philosophical basis to it. That is why I think those Critical Buddhists are off-track, they are looking for a philosphical cause for something that is just irrational. Topical Buddhism is just a symptom of the underlying universal human need to get a handle on things and some measure of control.
Reply to Donald,
It has seemed to me from reading SGI pubs and talking to members that (at least the small sample I have talked to) there is indeed more of a Middle Way.
As for people becoming Buddhists just to be happy - I see nothing at all wrong with that. The Pali Canon makes it very clear that this was the motivation for all those who came to hear the Buddha's teaching. In fact, it was the Buddha's own motivation. He didn't leave the palace to become a Buddha or start Buddhism or because he thought the Dharma was really cool. He left to overcome suffering. That is the negative way of putting it. The positive corrolary is that he left the palace to find true happiness - a happiness that was not subject to impermanence, a happiness that was total and not mixed with disappointment and hardship, a happiness that would not eventually betray the one who grasped at it. Nirvana is indeed called bliss in the sutras - in other words true happiness! I think those Buddhists who are wary about this are either trying to be too precious for their own (or anyone else's good) or they are just trying to discourage clinging and grasping which could short circuit the kind of letting go and letting be that is in fact an essential part of realizing that true happiness is here and now - there is nothing that needs to be added or subtracted. I think this is what Nichiren was pointing at when he wrote to Shijo Kingo in "Happiness in this World" that there is no greater happiness than simply chanting Namu Myoho Renge Kyo. In other words, no greater happiness than just rejoicing in the true nature of what is.
Namu Myoho Renge Kyo,
Ryuei
Hi Donald -
If I understand you correctly then, you are claiming that "chanting for stuff" is another of those expedient means (provisional teachings) that the Buddha used to get people connected to the Dharma. It isn't a necessary part of the Path towards Enlightenment, but it is a convenient way to get people on that path. Do I have that correctly?
Namaste, Engyo Mike Barrett
Posted by: Engyo Mike Barrett at March 1, 2007 11:21 AMHi, Don, and I'm glad to see you back here. I don't know that people are turned off by the "chanting for stuff". I think the problem comes when "stuff" is the exlcusive definition of benefit, as it is with many members. Nichiren writes about the four types of benefit, including conspicuous prayer and inconspicuous response. In other words, the fact that SGI members often opt for the flashier, "I got a new apartment" benefit over the "I grew up and paid my bills" benefit is part of the problem. Maybe this is just the fault of our culture - we've all been raised on 30-second commercials and we try to "sell" the practice in the same flashy fashion.
I, too, have very much enjoyed Shin Yatomi's series on "Buddhism 101" in the Living Buddhism magazine. I, for one, continue to remember him and his cancer battle in my prayers - I hope the readers here do, as well.
Posted by: Byrd in LA at March 2, 2007 05:31 PMdonald,
thank you for your posts.
i'm going to start chanting for a smaller bubble that's open to repeat burstings.
looking forward to future posts,
jack