THE SO-CALLED ‘SHÔJU’ INITIATIVE AND ITS SPONSORS 
Founder of the Jumonryu
Present day Kempon HokkeWritten by H. G. Lamont
part 1 of 8
We in the Kempon Hokke, the spiritual descendants of old Jûmonryû, have
received a recent initiative by certain people who, on the pretext that there is an “illness” in Nichiren Buddhism, have called for an end to the method of propagation
called shakubuku (lit., “Break and Subdue”) and the adoption of the method of shôju (lit., “Subsuming and Acceptance”); the claim is made that the violent language used among various “Nichiren” groups especially on the Internet is ruining the reputation
of Nichiren Buddhism and keeping them from making converts. They say that if they adopt an attitude of complete tolerance and the use of other types of teaching that they will be able to get more converts.They then cite a number of passages from some translation or other of Nichiren Shônin’s works trying to prove that Nichiren Shônin would have approved their abolition of his methods. First, we should ask: is there, indeed, an illness in
“Nichiren Buddhism” especially on the internet? Yes, there is and it is mainly the
very work of the people who now desire to abandon Nichiren Shônin’s fundamental standpoint: many of these same people have participated in some of the most vicious, dishonest exchanges and smear campaigns ever seen on the internet; armed with misinformation, disinformation, half-truths, faulty translations, and erroneous, preconceived notions and personal obsessions, they have reacted to any factual refutations of their fantasy Buddhism with violent hostility masquerading as kind
of religious version of “political correctness”; their leaders are allowed to “refute”
any contrary opinion by cutting off debate on their own server or by launching
ad hominem counterattacks against any one who differs from their arbitrary pronouncements on doctrine and practice. They have confused (and I think it
is safe to say, deliberately) the rudeness of their own internecine warfare on the
Internet with the true meaning of shakubuku and in order to silence all opposition
they have issued what is in effect a peremptory order, disguised as a ‘shôju’ pledge,
cutting off all debate and leaving their position as the only acceptable one: to all
intents and purposes whatever ideas and practices are currently favored by the leadership of this movement are to be accepted: they sound almost like the old
Roman pontiffs: “we have spoken, the case is finished.”The real reason behind this is that many of these people do not really believe
in the fundamental conceptions of Nichiren Shônin’s religion, with which they are extremely uncomfortable. The origin of this situation lies in the fact that all of these people were trained by the Sôka Gakkai to follow a version of “shakubuku” which consisted largely of intimidation, smear tactics and the standpoint of “win at any cost.” About ninety-five percent of those who come out of this milieu do one of two things: they either become more extreme than the Sôka Gakkai in its worst phases
or else they abandon the exclusive practice and genuine shakubuku of Nichiren Shônin (the fundamental nature of which they have never really comprehended in
any case). But even when they take the latter course in formal terms they simply cannot avoid going back to their old tactics.THE KEMPON HOKKE POSITION
The Kempon Hokke in America itself fell victim to this kind of situation when for
four long years it was run by people of the former type, given to extreme language
and unethical tactics (even by the standards of the Sôka Gakkai). But, fortunately, those people no longer have anything to do with us and their approach was never
the real position of the Kempon Hokke.As long ago as October 25, 1995, in defending the orthodox position on the
mandala I stated: “I am not really interested in personal remarks; I am interested
in truth and salvation.” Moreover, our genuine viewpoint can be seen in the “Fundamental Principles” which includes the following unambiguous passage:Second, the rule of conversion and instruction (the method for spreading the true teaching to others) is “breaking and subduing” (shakubuku) which corresponds to
this terrible Age of the Latter Dharma when the other teachings of Buddhism outside the Hokekyô have hidden and sunk and lost their effectiveness. In other words, we fervently disprove the teachings and practices at variance with the true teaching (smashing the wrong) and fully assert the right doctrine (revealing orthodoxy).It is said, “Assert aloud, The various sutras have no attainment and are
the source of falling to hell; the Hokekyô alone is the Dharma for Attaining Buddhahood and try to break and subdue the people and dharmas of the various sects” (“On Practice According to the Preaching”). The True Teacher Nichijû also holds that, “The monks and laity who are disciples should reverence and make offering to the person who has firmly declared, “The various sects are the source
of falling to hell; the Hokke sect alone will attain Buddhahood’” (“The Testament
of One Meaning in Three Copies”).(N.B. In the above statements and in Buddhist works “hell” is really a type of purgatory; there is no “eternal damnation” in Buddhism).
Moreover, lest there be any misunderstanding concerning the practical
interpretation of ‘shakubuku’ in light of its literal meaning, “break and subdue”,
there is in the same place the following clear statement: "Fourth, when we
spread the teaching by means of “breaking and subduing” we confront believers
in wrong doctrines and have discussions from a rational standpoint based on the above-mentioned Three Proofs (Textual Proof, Reasonable principles, and Actual Proof). Taking the previous teachers of our sect as exemplars we will not use
vulgar methods and words.”What could be clearer than these statements? The Kempon Hokke Sect practices shakubuku through the rational method of argument employing the Three Proofs, Textual, Rational and Actual. (Lest Kempon Hokke believers be misled, the whole of these “Principles” in Japanese were submitted twice to Rev Kubota who published
the English translation in his “Hotoke no hikari” in August, 1996 (No. 395) with a
letter which stated: “I read the Japanese version, I was very pleased to know that he understood and described the principle (doctrine) of Buddhism very well” (op. cit.
p. 10). Unfortunately, though known in the U.S., they were not followed in practice
by the American group under its Sôka Gakkai-oriented leaders).It is obvious then that we, as we are now constituted, have nothing to do with the “illness” which it is claimed is engulfing Nichiren Buddhism. We also state that we
are not responsible for the actions or words of the former “leaders” of the Kempon Hokke, who emerged from the Sôka Gakkai. Thus we can hardly be included in the present blanket accusation.
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UDANA NICHIKI - A PROPER ROLE MODEL?
(Compilation and translations by H. Graham Lamont; formatted here by
Steven Polito. Copyright ©2000-2001 H.G.Lamont all rights reserved)