How does a Buddhist, esp. a Nichiren Buddhist, deal with slanderous organization that misrepresent and/or persecute the true Dharma?
I have written my thoughts about that elsewhere, but what I want to share here is my thoughts relating to the problem of Islam. In many Muslim countries a Muslim can be jailed or even killed for converting to Buddhism. Islam also invaded the homeland of Mahayana (many Mahayana sutras originated in regions like Afghanistan, Pakistan and other central Asian countries) and persecuted Buddhism out of existence. Even before then the Brahmans were leading a backlash against Buddhism and there is even some evidence of violent perscutions of Buddhism. I wonder if it was because of these kinds of situations that sutras like the Nirvana Sutra and others sutras that Nichiren cited argue that the King and the designated military and police forces (the kshatriya class) were responsible for upholding the Dharma and that for them it was better to take up swords, staves, and bows and to set aside the precepts. In other words, the king and his military and police forces were responsible for keeping the peace and preserving the freedom of people to uphold and practice the Dharma. Interestingly enough the Nirvana Sutra also says that though the white robed laypeople should take up such weapons they should not use them to kill - so is it advocating a show of force for deterrance or subdual but not the actual use of lethal force?
This is a troubling claim but one that is nevertheless found in Nirvana Sutra. Should military and police force be used to preserve or to gain freedom and democracy in the face of brutality and injustice that will not be swayed by any other means (like the Nazis or the Khmer Rouge or the rulers of Myanmar, North Korea, and Iran?).
Can there be a war or a revolution that serves the Dharma? Of course ultimately all things are the Middle Way without exception, but relatively those who commit unwholesome acts will still suffer the effects. As Jesus said, "Sorrow will come into the world, but woe to those through whom it comes."
In the Nirvana Sutra a band of Brahmans comes to King Senyo to slander the Buddha Dharma. He kills them all and thereby attains buddhahood. But actually the Chinese text says, "He cut off their root of life." This is a curious turn of phrase, and I have doubts that it means only that he killed them. The "root of life" could very well refer to the clinging and fundamental ignorance that leads to repeated birth and death. This could be a way of saying not that he killed them but that he freed them of ignorance. But it could be read either way, and perhaps my interpretation is stretching the meaning beyond what was intended.
As an ignorant being I would love it if some celestial army could come down out of the clouds and give the "what for" to the regimes of Myanmar, Iran, North Korea, and so on. And yet, there is within me the voice of the Buddha-nature that spoke through Shakyamuni, Jesus, St. Francis, Gandhi, Martin Luther King Jr., and others that indicates that this would simply perpetuate the path of the asuras and delay the true day of reckoning - the day of awakening. That day can never, I think, be brought closer by violence. Nor does it prevent violence (see the lives of Shakyamuni and Jesus), but it is a day that transcends all violence and oppression and within that day there is no beginning or end.
This day of reckoning is also, I believe, only accessible via faith.
Those without faith will be at the mercy of causes and conditions.
Namu Myoho Renge Kyo,
Ryuei
You bring up an important issue that has plagued those committed to non-violence for ages. Thank you for your considered reflection.
Posted by: tinythinker at June 25, 2009 09:00 PMRyuei,
Hmmm, yes, there is conflict in even pondering 'conflict.' However, there is conflict inherent in every aspect of causation. It's this sort of inner dialectical cultivation which can be externalized by engaging in dialogues. Yet, we see some of these regimes, some theocracies, other phony "buddhist" governments and we see a "consistency from beginning to end" in each of them. For example, in Myanmar recently:
http://www.buddhistchannel.tv/index.php?id=51,8236,0,0,1,0
Or we can observe what is happening in Iran and what is stirring amongst the Chinese dissidents both within China itself and in the 'autonomous regions' (ie. Tibet, Uighurs, ...)
Without itai doshin, buddhist unity, needless to say, the castle will be destroyed from within.
This is why I believe, regardless of what our individual schools or sects say, we need global buddhist unity.
namaste
Thanks for the thoughtful post. I have contemplated these questions for many years. For me it has to do with ends and means; the ends must be consistent with the means. If one wants peace and a world without strife and contention, one cannot accomplish that by using the means of strife and contention.
I was taught a striking lesson in this. During the Vietnam War I participated in much strife; sit-ins, draft card burnings, blocking recruitment centers, and more. Years later I was speaking to a committed anti-abortion activist who was participating in, guess what, sit-ins, blocking the entrances to medical centers, etc. My friend (he still is a friend) candidly told me that he and his fellow activist explicitly borrowed their techniques from the anti-war movement.
So what we in the anti-war movement taught others was a means, a technique, which can be used by any people for any cause or purpose. There is no inherent connection between a technique and a good cause.
This is a lesson which has stayed with me ever since and it is why I am deeply committed to the first precept, to refrain from harming living beings.
Jim Wilson
Posted by: Jim Wilson at June 27, 2009 01:40 PM