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15. March
2005: The Compassion To Refute
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Ted Morino
SGI-USA Vice General Director
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1)
Compassion is the essential spirit of the Daishonin’s
refutation.
2) By sharing Buddhism, we embrace the Daishonin’s
spirit of courage and compassion, which fueled his
acts of refutation. |
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Question:Why
does Nichiren Daishonin put so much emphasis on refuting
other sects? What does this mean for people practicing
today?
Answer: Buddhist
teachings are intended to lead people to a state of unshakable
happiness, and Nichiren Daishonin viewed the Lotus Sutra
as the highest teaching. But the prevalent Buddhist schools
of his time had strayed from that intent, denigrating
the Lotus Sutra and becoming mired in esotericism and
often either self-centered or self-denying practices.
Compassion is the essential spirit of the Daishonin’s
refutation. It is not an arrogant act merely done for
the sake of being correct. The Daishonin knew that distorted
views of Shakyamuni’s teachings caused suffering.
By speaking out he risked life and limb to clarify the
way to enlightenment for all people.
SGI President Ikeda presents his understanding of the
Daishonin’s four principle critiques of 13th-century
Buddhist schools (June 2002 Living Buddhism, p.16). The
Daishonin enumerates aspects of Buddhist practice that—in
the sects he refuted—had grown disproportionate,
overshadowing the balanced nature of Buddhist teachings.
These are: 1) seeking salvation through the external power
of an absolute being; 2) seeking to attain enlightenment
only through the direct perception of one’s own
mind and being content with that self-enlightenment; 3)
seeking to gain benefit in this life through occult means;
and 4) being controlled from without by means of precepts
or regulations.
President Ikeda continues: “The perfectly balanced
teaching does not succumb to any one of these extremes,
but expounds the fusion of internal and external power
as the means to transform the life of the individual as
well as the surrounding circumstances. Combining internal
and external power means discovering within the self a
power that is greater than the self. This is what is referred
to in the Daishonin’s teaching as ‘inherent’
and manifest’ Buddhahood, and it is the essence
of Nichiren Buddhism.”
In other words, none of these extreme views of Buddhism
will, on their own, bring about Buddhahood. Interestingly,
though Nichiren was often criticized for being exclusivist
in his view of Buddhism, it was in fact the schools he
refuted whose concepts of Buddhism were too narrow and
incomplete.
President Ikeda then contrasts the four extremes above
with four more integrated viewpoints. These are: 1) the
ability to embrace the sick and weary with the life-state
of Buddhahood and provide a sense of peace of mind; 2)
the ability to believe and actually sense that we posses
within us the power to change ourselves; 3) the ability
to courageously challenge our circumstances; and 4) the
ability to control earthly desires and eliminate evil
through our inner wisdom (June 2002 Living Buddhism, p.17).
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Based on Nichiren Daishonin's
compassion to refute erroneous teachings, how best
can we respond to distortions that seek to separate
practioners from the Law? |
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When we become stronger, wiser and happier people by clarifying
the importance and power of our Buddhahood, it is only
natural that other people will want to know what has changed
and how we have improved. No one’s problems or misunderstandings
are unique; someone else is certain to be suffering from
the very obstacle we have overcome.
By sharing Buddhism, we embrace the Daishonin’s
spirit of courage and compassion, which fueled his acts
of refutation. The times and methods may change, but the
desire to rid ourselves and others of suffering remains
the central purpose of Buddhist practice.
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