Having 'experiences' and getting 'benefits' from their practice. What do they mean?

Nichiren Daishonin spoke of the three proofs that should be used as standards for judging the validity of any teachings; these are documentary, theoretical and actual proof. Documentary proof means that the doctrine of a particular sect or school is based on, or is in accord with, the teachings of its founder. Theoretical proof means that the doctrine is compatible with reason and logic and offers a convincing explanation of life as we experience it. Actual proof means that the teachings of that doctrine are borne out by actual results when put into practice.

With regards to this practice Nichiren Daishonin states that actual proof is the most important of the three, and it is actual proof - usually in the form of increased good fortune, protection or happiness - that people are referring to when they talk about 'benefits' or 'experiences'.

Nichiren Daishonin's Buddhism teaches that the physical and spiritual aspects of our lives are inseparable, so that if the overall state of our life is elevated it is quite natural that this improvement should be seen or felt in both spheres. Broadly speaking then, the benefits we derive from our pratice can be divided into two types - conspicuous and inconspicuous.

Conspicuous benefits refer to improvements in our circumstances - in our working lives or in our relationships with friends and relatives - which are clear and obvious. Members may talk about how they received the benefit of promotion at work, better accommodation, or even the acquisition of some apparently mundane material possession. Although the nature of the benefit and its importance will vary from person to person, according to their circumstances, they all quite rightly see these things as evidence of their increasing good fortune, springing from their practice.

It is necessary to understand, however, that the benefit or experience to which people refer is actually move to do with the change of attitude or understanding which allows the good fortune into their lives. We can't always see why we have 'deserved' onepiece of good fortune but if we practise more we begin to see the links between our growing wisdom, courage and compassion and our increased good fortune.

However, while Nichiren Daishonin encouraged his followers to chant to fulfil their desires, he also taught at length about the underlying cause of good fortune. In one of his writings he defines good fortune as the 'purification of the six senses - sight, touch, taste, hearing, smell and the conscious mind (which makes sense of the information supplied to it by the other five senses).

This is another way of saying that the main benefit of the practice is the gradual elevation of our general life state; from one in which we have suffered as a result of the illusions about life (especially our own) under which we have laboured, to one in which we can experience life more and more through the qualities of our Buddhahood - our wisdom, courage, compassion and life force. Since this 'purification' is not immediately obvious and usually can be seen only in hindsight, after practising for some time, it is called an 'inconspicuous' benefit.

Of the two sorts of benefit, this inconspicuous benefit is incomparably the greatest for, as long as you keep practising, not only can it never be lost or taken from you, it also adds quality to every aspect of your life.

(Richard Causton)