In our first formal submission we discussed Organizational Reform. In our second paper we submitted that SGI-USA needed to reconsider it’s handling of the "Temple Issue." Our plan from the beginning was to submit three papers, the third one we planned to be on the Appearance of the SGI.
The
reason for the first paper was that we had been promised organizational changes
in 1990[i]
and wanted to voice suggestion for what form these should take, and concerns
about the slow pace of change in the SGI and the remaining problems with
authoritarianism and hierarchy. [ii]
The
reason for the second paper was to voice voiced concerns about the Temple Issue, the way some members have
been handling it and the impact it was having on the membership both in the
near term and the long term.
The
plan was to write the third paper on the appearance issue since this is the
issue that unifies and completes the threads of our concerns.
Since
those first two papers were submitted there have been substantial changes in
the appearance of the SGI, Daniel Nagashima has been appointed General
Director,[iii]
SGI has fast come upon the tenth anniversary of it’s expulsion from NST and the
organization now refers to “Soka Spirit” rather than “Temple Issue.” All these changes in some ways appear to be
embracing some of our earlier suggestions.
Yet there are still things about our organization that appear strange or
even scary to outsiders and raise doubts among the community of believers.
In
any case it is clear to us that the central issue unifying all of these threads
is the issue of the current appearance of SGI both to the outside world, and to
it’s own members. Appearance is related to substance and all things are tied
together through dependent origination. In the “Selection of Time,” our founder
Nichiren quotes from the Lotus Sutra. He states in that Gosho that “’Appearance,’ is the most important of [the
10 factors of life]: that is why the Buddha appeared in the World.” [iv] In this paper we are
raising issues about the appearance and direction that the SGI-USA is taking
and the future of the organization in regard to these issues.
In
this paper we have focused on a number of central issues that form the theme of
the other issues that cause the appearance of SGI-USA to be at variance from
what it could be. These issues are listed here; the complaints outlined in Part
II, discussion of those complaints in Part III and suggestions for their remedy
in Part IV.
List of Key Issues:
1. Appearance of Obsession with
the Temple Issue.
2. Demonizing Opponents.
3. Continued acceptance of
Nichiren Shoshu Dogmas.
4. Appearance of a lack of
respect for the truth when discussing issues.
5. “Ends justify means”
approach to the “Temple Issue.”
6. Appearance of Dependence on Japan
7. Secrecy in the Organization
8. Expectation that the
direction for SGI USA will always come from Japan.
9. Slow pace of organizational
reform.
10. Appearance of Dependence on
President Ikeda as “media mentor.”
We
submit that all of the issues presented in the previous papers are tied to the
appearance of SGI-USA and it’s future as the avatar of the Kosenrufu of
America. We believe that the future of the Kosenrufu movement is as jeopardized
by the poor behavior and obsession of some of the people involved in our
organization as it is with any priest. We believe that this issue is an
opportunity to free ourselves of the encumbrances of incorrect teachings and
traditions and actually seek and learn Buddhism correctly. We believe that the
appearance of dependence on Japan, the slow pace of
organizational reform, and the secrecy surrounding our finances are all
symptoms of an organization that needs to “grow up” and be allowed to do so. We
believe that we can help the leadership and general membership of SGI become
aware that the appearance and difficulties experienced by the American SGI have
fundamental causes. We believe that these come from differences in culture that
need to be addressed and are not just a PR problem or due to the machination of
outside forces.
There
is no question that some people in this organization at times give the
impression that their interest in the Temple Issue is obsessive and negative.
There is an appearance of disconnect between the accommodating words and
actions addressed to various World Religions and the almost martial rhetoric
used against the Priests and lay leaders of Nichiren Shoshu. At the same time
as we wage “victory over violence” campaigns we hear reports of rude or abusive
inflammatory words and behavior from some members and leaders, representing all
levels of the organization. This gives the appearance to some that our organization
is more interested in the politics of religion than in religious truth or
accomplishing Kosenrufu. Renaming the fight with Nichiren Shoshu “Soka Spirit”
doesn’t obviate the tremendous negativity involved.
Any
kind of obsession is bad for the organization and bad for those who succumb to
the obsession. We have had to go so far
as to publicly tell people not to engage in violent actions. Even so there are
members who appear to think it is appropriate to disrupt the Lives of Nichiren
Shoshu members or priests[v],
publicly use excessive rhetoric, or to “gather facts” about their membership or
status[vi].
The result is that the Temple members claim to be afraid
of physical violence from us, and that is a terrible shame. People fail to
remember that their conduct should be as that of “Sessen Doji”[vii]
and that they should speak rationally and keep their level head when discussing
religion with others. Rebuking slander of the law means rebuking incorrect
ideas. That first requires one to be open-minded to what Correct Ideas are. [viii]
We should understand that what we perceive as Jihi[ix]
style kindness, the rest of the world might see as harassment.
In
Japan the organization may well be fighting for
it’s life. However, outside of Japan the greatest danger to the
organization is from those within the organization. Some have left the
organization because of the behavior of the leaders. Some are loyal to the
Nichiren Shoshu Doctrine they were inculcated with prior to 1992. Many people
are simply turned off by the appearance of obsession when they hear it. This
has happened almost entirely due to our own failures as an organization and not
solely because of their own laziness or heavy Karma (though that plays a role
too). The priests are absolutely no danger to the Gakkai outside of Japan and don’t seem much of a
danger inside of Japan if one looks at the
situation objectively. We are in far more danger of losing members to
revelations of lies or exaggerations than we ever are to the logic of the
priests of Nichiren Shoshu.
When
the issues are presented to people in a sane way they find them interesting.
“Oh, you were excommunicated, how fascinating![x]”
But when we demonize our opponents or exaggerate their behavior, we are simply
driving folks away from our group[xi].
A majority of members may be convinced that the “Nikken Sect” is evil, even
larger numbers are turned off by this subject. Enough people have walked that
we should take their voting with their feet seriously. Our own behavior has
been more inimical to our cause than has the behavior of the priests because
the very act of “fighting them” lends them power over us. It is appropriate to debate with them, to
challenge them to debate, and to refute their doctrines. But to continue after
a certain point convinces few Temple Members and often has the opposite
effect of confirming them in their antagonism towards SGI. As evidenced by the
Friendship campaign, it is the combination of loving compassion (Meta and Karuna/ jihi),
behavioral integrity, and good logic that make the difference in the long run.
No matter how justified the cause of “rebuking slander” is, the way we are
going about it gives the appearance of obsessive anger.
The
Gakkai has been giving the appearance of a habit of demonizing its opponents,
rivals and potential rivals[xii].
Rather than fight the issues, too many members would rather engage in wars of
calumny and make accusations of corruption[xiii].
Rather than refuting the teachings of Nichiren Shoshu in a calm and rational
manner, as Nichiren would do, too many people are more interested in pointing
out the prurient failings of the “opponent”. These people talk about the “evil
Nikken Sect” as if Nikken were the devil. They focus on his personal failings
as a leader, and try to make the case that all of the priests of Nichiren
Shoshu are evil and corrupt people. They not only talk about those things that
are incorrect about Nichiren Shoshu, but they also mischaracterize or
exaggerate those errors. They imply that people who practice with the Temple receive no benefit from
their practice at all and that the Temple is an evil place. They also
characterize anyone practicing Buddhism outside of the Gakkai this way. This is
demonizing behavior.
The
tradition of demonizing opponents has got to end. It is an incorrect assumption
that when two people or two groups have a difference of opinion that one group
is necessarily completely wrong and the other completely right. Someone made
the analogy to football. Just because a team doesn't play very well or has a bad
team captain, doesn't mean they aren't playing football. Just because we are in
one league, doesn't mean that players in another league aren't worthy
individuals. Both within and between groups there has to
develop a respect for people who disagree with one for worthy motives. This is
the principle behind democracy, the principle of the "loyal
opposition." This is especially true when it comes to
interpreting things where one can have honest disagreements over their meaning,
or where politics or geography has come between people. If a person is attached
to incorrect views, but embraces the Lotus Sutra, there is no need to demonize
him personally. How can one be sure that his views are incorrect
and not ones own unless one discusses them with him/her in a
rational manner? If after
seeking to discuss things with someone one still disagrees and feels that the
other persons opinions are erroneous, iIt
is better to logically point out the errors in thosehis teachings and thus helps him detach
from the incorrect views[xiv].
It is not right to start looking for evidence of past marital affairs or
business entanglements as a dodge for treating the genuine issues. It is not
right to call a person “evil” based on a difference of opinion. When a person
is behaving in an “evil” manner he may be “possessed” by evil from a Buddhist
Perspective, but he has the same potential for enlightenment as anyone else,
and at other times or on other matters may be correct and even
"sagacious". When a person is
severely wrong, there is no need to exaggerate his errors anyway. Those errors
can be pointed out quite well without going to the extreme of painting the
person as a demon. High Priest Nikken and the other priests of Nichiren Shoshu
are teaching incorrect teachings. But some of those teachings are the same ones
that we prospered under while following prior to 1991[xv].
It is we who have changed. Demonizing
Nichiren Shoshu (or other Nichiren groups) doesn’t help us to refute any
incorrectness about their teachings or to improve those things about our lives
or doctrines that are incorrect.
Nichiren
says that we should refute slander of the law, but he also says that those who
chant the Daimoku should work out their differences and seek to become “one as
fish and the water they swim in[xvi].” Yet, throughout the history of Nichiren’s
teachings since his passing, people have been far too ready to see other
Nichiren followers as greater enemies than any Nembutsu, Shingon, Zen or Ritsu
believer.
Why
is this? The stated Justification is that slander of the law is the worst when
it comes from people who are close to the truth. But this notion presupposes
that the advocate of it is completely right and the opponent completely wrong.
In the case of most Nichiren Sects, this has rarely been the case, as
demonstrated by the events recounted in the “Untold History of the Fuji
Sect.” And this “book” is itself based
on legends and sometimes unexamined myths and traditions coming from Nichiren
Shoshu and the temples under it’s rubric.
One
of the fundamental principles at the basis of the Fuji School’s version of Nichiren’s
teaching is expressed in the doctrine of “Kuon Soku Mappo”[xvii](The remotest past equals
the present later day). This doctrine is based on a recurring theme in
Nichiren’s Gosho that we are people who have slandered the law in previous
lives and that that is why we are here in the first place. Nichiren explains
that we are people with no previous relationship with Buddhism or who
“scorched” that relationship in previous lives.[xviii] Nichiren didn’t even exempt
himself from this category. In the Kaimoku Sho Nichiren explains that his own
sufferings were due to the Karma of slandering the Sutra. His Gosho shows that
he was both a very humble person and very sure of the power and wisdom of the
Lotus Sutra and the Daimoku of the Lotus Sutra. He was convinced that his
practice as a votary was the only way to expiate his “sins” from the remotest
past[xix]
and attain Buddhahood in his present form.
Before
refuting slander of the Law in others, we need to first ensure that we are not
committing slander of the law ourselves, just as he did. The three powerful
enemies only appear when the “king devil” of fundamental darkness has reached
an impasse in stopping our own spiritual development[xx].
This “war” has brought devilish functions to the fore in the behavior of people
who are otherwise very kind and thoughtful people. It has warped the behavior
of too many people in the organization and outside of it. On the one hand the
priests efforts seem to be aimed condemning the “deviations” from doctrines of
the Gakkai. without properly examining those doctrines themselves. On the other
hand the Gakkai seems to be hesitant to reject those doctrines of Nichiren
Shoshu which time and research have demonstrated are false.[xxi]
As
mentioned in the “Temple Issue” paper, the use of
inflammatory language[xxii],
and propaganda style literature tends to be counter-productive in the long run
to the very effort to combat the “evil” influences of corrupt persons. Nichiren
said that “one crabs leg spoils the entire vat of lacquer”[xxiii]
and this is true with bad behavior and any sort of exaggerations or distortions
of the truth and of Buddhist Teachings. There is a natural tension between the
Buddhist Obligation to “remonstrate” with “evil thought” and “evil persons” and
the needs of a civilized society.
Nichiren does indeed say in regard to those who appear to be Buddhists
that “...and yet they can be so thoroughly destroyed by those evil monks who
are monks in name and appearance only that nothing whatsoever remains of them.”
[xxiv] Indeed one can say that
before World War II that is exactly what the Buddhist Priesthood had managed to
do to Buddhism in Japan[xxv]. Still this criticism of priests is part of a
more generalized criticism, that if the treasure of the Priesthood generally
includes laypersons – so do such admonishments about destroying Buddhism by
teaching egoistic doctrines and untruths.
This general admonishment is one that we should take seriously if we are
seriously to proclaim ourselves as followers of Nichiren or the Lotus
Sutra.
The
appearance of obsession with the evil “Nikken Sect” seems to be the result of
continuing attachment to the traditions and teachings that we got from those
priests. We seem to have attacked the priests personally because we didn’t want
to admit that we had lost “face” and had been embarrassed by them. Rather than
simply refute the incorrect teachings that are behind their behavior, we have
continued to preach Nichiren Shoshu doctrines, while vilifying the priests in
press and speeches personally. At the same time we have radically altered some
Nichiren Shoshu doctrines while continuing to claim that we are orthodox and
they have changed. We are now in the process of seemingly replacing the
“treasure of the priest” with the “treasure of the mentor” and incorrectly
fastening the “essence” of this on our third President. It is not true that
Nichiren Shoshu has radically altered their doctrines, indeed the problem is that
they are fixed on doctrines that are archaic, “ossified” and dependent on the
sanctity of the lineage of High Priests. If we are going to replace the lineage
of the High Priest with a lineage of special mentors, then we are committing
the exact same error they are of depending on persons over the Law. It is contradictory to attack the priesthood
as corrupt and incorrect and then rely on the priesthood’s doctrines for our
doctrines in a blind or sloppy manner. It seems that part of our anger with
Nichiren Shoshu comes from our lingering attachment to them and their
doctrines. When they destroyed the Sho Hondo[xxvi]
that was a terrible symbolic act, but it also was a declaration of
independence. They did us a favor. Now we are free to take an honest and fresh
appraisal of the teachings of Nichiren, free from dogma and attachment to
particular views. We can make honest distinctions between those doctrines that
were developed by the Sect, and those that were preached by Nichiren.
It
is clear to any person who reviews the history of the Soka Gakkai, NSA and
SGI-USA, and SGI that our organization and its leadership, including Toda and
Ikeda, for years clearly and unequivocally supported NS and all of its
doctrines. Even during difficult periods
such as 1954, 1977[xxvii]
and 1980-81[xxviii].
Yet instead we seem to be insisting that it is the Priests of Nichiren Shoshu
who have changed their doctrines.[xxix] That is not completely true. The priests have
re-emphasized doctrines and dogmas that they had previously ignored or looked
the other way on. The priests have tried
to reassert their authority and special status.
The priests have asserted their family tradition and nepotism. But that
is nothing new. The priests are not much
different from how they were when we supported them as the “treasure of the
priest.” What has changed is us.
This
is a good thing. There is no need to replace the heritage of the High Priest
with any other heritage or claims of esoteric understanding and wisdom.
Nichiren explained very well where our sources for teachings and doctrines
should come from. Why would we contradict him and creatively interpret his
words to say the opposite of what they seem to mean? He said rely on the Sutras
and rely on the Law. He pointed to the Lotus Sutra, the Gohonzon and Nam (u) Myoho Renge Kyo as the
means to salvation, why should we get involved in endless dissections of what
he really meant?
There
is no need to “defeat” Nichiren Shoshu, or to rejoin them. They did us a favor.
Refuting NST doctrines is really a simple matter of logically studying and then
comparing the doctrines and words of the various high priests with each other
and with Nichiren’s writings and Nichiren’s source materials. When that is done logically and with a little
understanding and study, it becomes obvious that NST has deviated considerably
over the years from what Nichiren Daishonin actually taught and from his
spirit. It becomes obvious that the current policies and doctrines of NST are
politically motivated or based on convenient interpretations and traditions,
and not correct simply because they say so. There was no need to misrepresent
NST doctrines or exaggerate the behavior of the priests as if they had suddenly
turned into evil demons out to destroy us, when really NST’s chief fault is that
they have doctrines that are based on archaic thinking. There was no need to engage in efforts to
undermine the reputation of anyone – at least not using materials of doubtful
factuality or relevance.
The
Gakkai has not always behaved with respect for the truth. The Seattle Incident,
is a horrible illustration of this as case in point. In 1963 a priest allegedly got into an
altercation with a prostitute while visiting the country and performing
Gohonzon Conferral Ceremonies. A certain Ms. Clow rescued him from the
embarrassment of being arrested and made sure that nothing more happened to him
during his stay in the United States. That priest later became High Priest of
Nichiren Shoshu with the Support of the Gakkai. In 1978 some priests challenged
his right to the Succession, and the Gakkai supported him. No one objected to
this alleged night in the town or seeking a little bit of enjoyment on his off
night in 1964, 1978, 1984 or anytime before 1991. No one even mentioned
anything other than that the priesthood was the “treasure of the priesthood”[xxx]
and that we should respect and follow the teachings of the priests.
In
1991, Honorary President Ikeda is alleged to have made some provocative
comments at the 35th anniversary leaders conference. At that time the priesthood demanded an
explanation and the Gakkai chose to not back down and apologize for President
Ikeda’s remarks. However, they did choose to try to (allegedly) lie (dissemble)
about what he said. In response to their inquiry about his statements that the
High Priests Speeches sounded like German (because of his archaic terminology)
and other off the cuff remarks, President Akiya first denied making such
statements, and then later began making explanations. Until it was obvious that
the situation was irreversible the Gakkai continued to (we later learn) pretend
to support the priests. By being dishonest about true feelings and true issues
they were simply putting off the inevitable. It turns out later, that the
priests were bugging the Sokagakkai. No one should have been fooled by the
fawning behavior of some within each group.
Soon
after the hubbub about the 35th anniversary[xxxi]
speech[xxxii],
the Gakkai began complaining about the lifestyles and personal corruption of
individual priests. The Priesthood responded that such things were none of the
business of the Gakkai, that these were “internal matters,” and changed the
rules to bar criticism of the High Priest. They also fired President Akiya and
Honorary President Ikeda from their positions as “Sokoto” and “Daikoto” of the
association of Hokkeko members, criticizing the Gakkai, and ordering President
Ikeda to explain himself and receive “guidance.” They also rewrote their by
laws to punish criticism (even justified criticism) of priests. The Gakkai
responded by attacking the priests even more. Ms. Clowe, whom had kept silent
for nearly 30 years, now started to tell her story. High Priest Nikken was
naturally incensed. He must have felt a sense of betrayal that this incident
should be dredged up so many years later.
He claimed that no such incident occurred, and since no official arrest
ever happened—it appeared that it was his word against hers. It also appeared
that the Gakkai was trying to impeach him and replace him with someone more
amenable to them. The Gakkai alleged that not only did this incident occur, but
so many others also occurred that the priesthood was thoroughly corrupt. Rather
than simply debating the doctrines that were at the core of the priest's
assertions that the Gakkai should follow their directions, the Gakkai began
“proving” that the priests were individually corrupt.
For most in SGI-USA this was the first time we
even suspected that all wasn’t love and kisses between the leaders of the Gakkai
and the Priests. Not until 1991 did one word get spoken of criticism of any
sitting priest of Nichiren Shoshu. Priests who criticized Nichiren Shoshu or
the Gakkai were fair game, but not priests of Nichiren Shoshu. However, after
1991 we have heard all sorts of stories of how perfidious and evil the priests
are. Were they blameless before 1991 and evil after 1991? Was the “treasure of
the heritage” correctly handed down before 1991 and suddenly cut off in 1991?
No, we later found out that our leaders were “lying to protect us.” From what?
From the truth? From honesty? From integrity?
If
one accepts that the story of the High Priest and prostitutes from 1964 was
true, then the Gakkai participated in, and was partly responsible for the
corruption of the priests. If High Priests Nikken’s dalliance with Prostitutes
destroys his credibility for the High Priest position now, then why was he
supported for the position in 1978? If
the priests were making “too much money” why did the Gakkai encourage this behavior
for at least 20 years? If we only tell
the truth when someone is attacking our organization how can we prevent bad
behavior from happening in the first place? The entire “Clowe Incident,” even
if it proves wrong doing by the priests, also proves that the Gakkai was an
accessory to that wrong doing and willing to tell lies in the process. The Gakkai lied about the Seattle Incident,
either before 1991 or after 1991.
No
matter how evil NST may be as an organization, we have an obligation as
Buddhists that when materials are written, they must be truthful and
accurate. Any deviation from this and
while in the short run such materials may convince people that NST is “evil,”
in the long run they tend only to destroy the credibility of the organization
that originates them[xxxiii].
No matter how “pure” the intentions of a person may be. When he/she uses
slander and rumor to seek to destroy the reputation of others or to “win” some
sort of battle with them, that person is in fact an enemy of Buddhism and
someone destined to “fall into hell.” There is as much danger in being a person
who “causes” slander as there is in a person who “commits” slander. There is
plenty of truthful material in regard to the issues of NST and the Gakkai, so
that there is no need for excessive emotionalism or hyperbole. Lying is counterproductive, evil and stupid.
The
lying demonstrates an almost warlike mentality. It is a symptom of an
"ends justify means" approach and the ignoring of important Buddhist
Truths in the face of expedience. Zealots acting in the name of (or at the
behest of) their sensei have ended up in court for doctoring photos, tampering
with FBI records[xxxiv],
and for other alleged excesses of behavior. On the Internet the Hokkeko and the
Gakkai for several years have conducted a war of slander and vilification with
each other. The Hokkeko maintains that the Gakkai has no doctrines, is
subservient to President Ikeda, and is a corrupt and heretical organization[xxxv].
Most Gakkai members involved with the Internet behaved well, trying to respond
to these criticisms, often with no help from the organization. However, the
Gakkai has had other members who have responded with distortions and lies of
their own. One particular
"anonymous" poster who called himself "Kachiyuke"[xxxvi]
would post inane attacks on Nichiren Shoshu, concerned with whether there were
enough bathrooms or Tatami Mats, and other things that the Hokkeko member
insisted were false and that betrayed an unhealthy obsession with the foibles
of the Priesthood. Other people posted disgusting web-sites with Tabloid and
anal concerns. To visit places like A.R.B.N. was to find a place that, rather
than being a pure place of "tranquil light" was a "BARN" of
insults and baiting. A veritable civil war of words as the people loyal to both
groups have argued away with an often-cavalier disregard for the truth of their
words and sources. The fallout of this "Tabloid war" is that the
Gakkai in Japan was convicted of Tampering
with photos of High Priest Nikken at a Restaurant, has provided grist for the
pulp Tabloids, and has embarrassed itself.
In
the case of the "Geishas", photos were doctored in order to make them
look different from the originals. The photos in question were meant to prove
that High Priest Nikken was corrupt and slept with Geishas. In the early 1990's
a priest who was considering leaving NST-Japan gave a photo to the Gakkai. The
photo showed what was obviously an expensive restaurant. It was appropriate
grist for refuting the priesthood claims of being pristine individuals, but
that wasn't enough for the recipients and the photos were made to look as if he
were in a Geisha place. The priest who
gave that photo ended up going back to Nichiren Shoshu in disgust.
There
is no doubting that the Clowe case was important to the Gakkai defense of its
behavior and effort to discredit the priests. However, even this has ended up
drawing the "tar" of politics and allegations of "ends justify
means" approach. In it's efforts to prove that Nikken did indeed get
detained in Seattle in 1963, the Gakkai hired
two sets of private detectives. These people allegedly found a record of
Nikken's detention in the Bureau of Prisons. This involved efforts at using
private and illegal channels. The unofficial inquiry could not be substantiated
when the Justice Department denied the Gakkai lawyer's request for the
information on Privacy Grounds. To them satisfying the request for a
30-year-old detention record was a gross violation of the privacy of the
individual involved. They could not see a clear and compelling reason to
satisfy the Gakkai's obsession with proving 30-year-old allegations. The record
supposedly found disappeared and no one knows whether it ever existed or not.
Congress has filed an investigation on this matter and it presumably is still
open.
If
records were tampered with, this shows a lack of respect for the truth or
process that is the hallmark of “hatred
and jealousy” and not the actions of refuting slander but the actions of people
who are committing slander. It really doesn’t matter to the doctrines of
Buddhism, whether or not the High Priest ever visited prostitutes, ate at
Geisha houses, or beats on his acolytes. These things matter only as proof that
the doctrines were wrong to begin with, that the members and priests should not
have let such an evil system develop and that we need to be more strict with
our own behavior. The warlike mentality that leads some to ignore the Causal
law and behave in an "Ends Justifies the Means" manner actually is
one that tends to backfire.
The
idea seems to have been to impeach particular priests so that they would leave,
or be cowed, and things would return to the status quo. Had that happened, the
Gakkai would not have to admit that it had been supporting incorrect doctrines.
The priests showed surprising backbone considering how much money they stood to
lose. The Gakkai alleged that the
priests changed their doctrines and that is why they oppose them. Yet it is
precisely because they didn’t change their doctrines that the Priests came into
conflict with the Gakkai. Examination of the record shows that the priesthood
has always placed great importance on obeying the High Priest and respecting
Nichiren Shoshu Priests as his emissary.[xxxvii] This hasn’t changed so much as the Gakkai has
decided that they will no longer live by those traditions. However, rather than
admit that the Gakkai had been incorrect for 40 years, the Gakkai maintains the
fiction that they were correct all along and going along for the sake of
unity. Maybe that is true, but if those
incorrect doctrines would cause people to fall into hell now, then they would
have done so then. Instead people who have practiced Buddhism correctly have
prospered even in the face of “incorrect teachings.” They haven’t fried in hell for having faith
in the Lotus Sutra and chanting the Daimoku in a matter not meeting some
“leader’s” approval. The only result of this obsession with proving the evil of
the priests is a situation where the priesthood is nearly united in their
contempt for the Gakkai. It has led to a situation where those priests who feel
that Nikken is wrong are leaving Nichiren Shoshu, but are likely never to be
able to go back to it. Allegations have been made that the Gakkai has tried to
entrap the priests and set them up for National Enquirer style photos. Letters still surface in which various means
to “defeat” the priests are discussed, and sometimes the implication is that
any means is acceptable so long as the “end” is the one desired by the
leadership.
What
seems to be happening instead is that there are people who care more about the
“goal” (the end), then the means used to attain it. Under this sort of
reasoning it is appropriate to lie to members, withhold information, distort
the truth, if that leads to the desired goal. Gone is common sense, the
knowledge that ends and means are one, and the Wisdom of the three truths.
Rather than rebuking slander of the law, the Gakkai has chosen to adopt the
appearance of slandering and vilifying the priests as individuals and
collectively—because they are afraid of Nichiren Shoshu and it’s potential
threat to their membership. This after years of covering up for their behavior
and supporting them “right, wrong or indifferent.” If the doctrines were wrong before, they were
taught as Gospel. Gakkai members were inculcated with Nichiren Shoshu dogma,
especially in the period between 1979 and 1985 when President Ikeda was in his
“dishonored” state, and yet the Gakkai didn’t fight to clarify these issues
then. Why was that? Whether true or not, this is not correct behavior. Nichiren
never kept his silence even in the face of threats on his life. He spoke the
truth, as he understood it. In Japan
“common knowledge” tells a person that the priests are “corrupt," and this
may have been known all along, but here in the USA the priests of Nichiren
Shoshu were held up as paragons of virtue (except for “Shoshinkai” Priests).
The change in rhetoric has only caused some people to decide to keep to the vows
they made when they received Gojukai and were taught to respect and obey
priests prior to 1991.
And
the Priesthood isn’t the only place where one finds an ends justifies the means
attitude. People were encouraged to give away their possessions and their very
lives for Buddhism, and did so in campaign after campaign, only to find all
their efforts frustrated when the organization suddenly changed direction in
some radically different direction or failed to support their efforts. These
rapid shifts of the fortunes of the organization have served as Sansho Shima to
people’s practice. The veterans of “phase I”, “phase II” and other campaigns of
the past, include many who no longer practice with the organization because
they “burned out” from exhaustion or simply gave up. Some people got deep
benefits from these campaigns, however some people found their high hopes
converted to lives of bitter regret or deep enmity aimed at the Sokagakkai that
they feel had betrayed them by promising painless rewards for their efforts.
Their Kosenrufu by 2000 or Candyland expectations failed to come true. Danny
Nagashima has been going around the country apologizing for these leadership
failings, but he shouldn’t need to. If people truly understood dependent
origination they wouldn’t do such things in the first place, or would at least
explain the issues clear enough so that those who give their lives in that way
will have no regrets later.
The
tabloid style of this “war” has been a terrible shame and is an embarrassment
to anyone reading reports from Japan, or more recently from our
own country. Uncritically reprinting
stories about the High Priest or other priests, and letting ourselves get so
angry at them that we would believe any rumor we heard about them has not been
the way of people who are confident in the power of the Gohonzon or of the
Lotus Sutra. As Nichiren described when
referring to the Nembutsu Priests “their curses came back on them.” Anyone who misrepresents the issues is as
worthy of rebuke as any NST member whom slanders the SGI. This is because in
the long run, such people are real traitors to the SGI.
The
SGI is an organization that is in a state of “growing up” as an organization
and developing an awareness that the Kosenrufu movement in the USA requires that SGI become
fully Americanized. The day is fast approaching when SGI-USA will no longer
need or desire direction from Japan. This is only natural and
is a matter of the evolution in the general faith and wisdom of the members and
the leaders of those members. In 1991 we were told that “NSA should be the
launching pad for the worldwide Kosenrufu movement…[President Ikeda's] wish is
that NSA will eventually even develop the strength to provide a lead for Japan." Independence in spirit is something that
the Japanese members should expect and encourage from their American, Eurasian
and other comrades. As Danny Nagashima said at the beginning of the year, the
members need to “get off of the bus.”
There
is currently the appearance that the Gakkai is an arm or leg of Japan. The leaders have to be approved in Japan. When Danny Nagashima hosts
President Ikeda he bows his head repeatedly and acts subservient to him. When he comes back from a meeting with him he
talks of implementing directions from SGI-World. How much of this exchange is two ways? It
doesn’t seem to be an exchange of equals, colleagues, but of “Master” and
“Disciple” with the “Master” being master in both the “teacher” sense and the
“boss” sense. SGI has a charter that says it is independent, but it doesn’t
look very independent at all when one watches these events occur. Danny
Nagashima is a great guy, but he and some of the other top leaders came to this
country from Japan. And it was obvious from
the beginning they were sent here to be trained to run this organization, and
they make it obvious that there is no such thing as “Democracy” when it comes
to President Ikeda. Japan watches the USA closely, and is constantly
sending it’s top leadership to try to get things “strait” here.
Is
SGI-USA a branch of a Japanese Corporation or a religious entity devoted to
Kosenrufu of America? If the later then eventually the Japanese will need to be
replaced with people born here. The fact is that Japan is an Island Country with a
relatively homogenous population and a resulting insular worldview. Japan also has a unique culture
that is in many ways different from cultures in other countries. It also has
ways of doing things that are themselves in need of evolution and improvement
and that thus cannot be guides for people living in every part of the world.
Buddhism teaches that we should follow the Dharma, and it is the Buddhist
Dharma that is the appropriate guide to saving people worldwide. We cannot, and
will not, follow “persons” on just there say so. If President Ikeda sets the
“direction” for the SGI-USA, how does he know what direction the SGI USA should
go?
The
USA organization has in it Soka University and the Florida Nature Culture Center, but these two entities
were sponsored by Japan, and the USA can barely afford to
maintain them and would not have been able to build them without help. We built
a number of expensive culture centers in the past, with help from the Japanese.
The fact is we owe them a deep debt of gratitude, but they owe it to us to
enable us to set our own direction sooner or later. President Ikeda cannot know the mind of every
American Member, has not taken the time to make the effort to even talk to most
of us, and so cannot be everyone’s “mentor.” The way of mentor and disciple is
a circular chain, not a linear pyramid.
To have a healthy organization many people must be “capable” and respect
has to be a two way street.
SGI,
generally needs to change it’s view from a provincial view centered on Japan to one that reflects the
needs and aspirations of the Bodhisattvas of the Earth who are waiting to arise
from around the world. Generally,
changes need to be made which will allow each region sufficient freedom to act
in it’s own best interest. Specifically,
changes need to be made which will enable the members in the USA to blossom and to be able
to pursue Kosenrufu with confidence. These members need to know that their
efforts won’t be undermined by; poor publicity, poor public relations, or
authoritarian decisions from “above.”
That
is not to say that we shouldn’t seek guidance from Japan and have feelings of
gratitude for the great gifts and encouragement we have received over the
years. What it is saying is that the Japanese leaders should not assume that
what is good for Japan is good for the USA (or the other countries of
the world). They should not assume that their faith or wisdom is superior to
that of members they encounter. They should not assume that a Japanese member
of senior practice is more qualified to lead the members in a country simply
because they are Japanese. Nor should they make value judgements or interfere
in the operations of countries where a leadership structure is in place and
popular. These organizations should be run for the sake of the people in those
countries, by the people in those countries, and not for the sake of the
Central organization, corporate SGI, or Japan.
The
appearance of secrecy in this organization is a disservice to the members of
this organization and their expectation that this organization belongs to
them. The organization keeps its
finances secret, and it keeps other secrets.
In Japan it may be permissible for
religious groups to keep their finances secret, but in the United States, we have a tradition that
if you have nothing to hide you don't hide it.
This secrecy in the finances leads to suspicions of what the
organization is up to and makes many long time members reluctant to make
donations where they don't know where their money is being spent. It is a major obstacle to raising money in
the United States.
We
believe that the lack of even the most rudimentary and basic financial controls
and reporting—and the attendant organizational secrecy—open the organization to
charges and appearances of corruption.
The
Japanese leadership assumes that they should give direction to the rest of the
world. We were not consulted when Fred Zaitsu was appointed, or when he was
removed from his post. President Ikeda has told us that eventually we will lead
the world. However, right now mostly Japanese Nationals handpicked by President
Ikeda are leading us. When Mr. Williams was removed from his position members
in Washington DC we were not even informed directly that he had been
sacked. In the recent World Tribune, SGI USA received direction from
SGI-World, which was really SGI-Japan as few people from the rest of the world
are represented in its decisions. When leaders from Japan visit the USA, it is expected that
members here will seek guidance from them. All over the world long term local
members are passed over for top leadership positions in favor of members whose
wives are Japanese, or who are themselves Japanese Nationals. This is part of
the real root of the conflicts in Ghana and Spain, and in other countries.
Even in Britain, once Richard Causton [xxxviii]the British leader there died, the
wishes of the members (at least expressed as expressed by their
own IRG groups[xxxix]) there were ignored and a leadership
structure was imposed from the top[xl].
As a warning to what can happen when leaders confuse their position with
ownership, one should look at the case of the conflict within the Nichiren
Shoshu membership in IndonesiaMalaysia[xli],
where after the founder died the wife treated the entire organization and it's
buildings as her personal property.
Twenty
years ago thatit
was entirely appropriate that
members should depend on Senior leaders from Japan, but now there are members
here who have been chanting as long or longer than many of the leaders who wish
to give them guidance. A condition of equality of faith and wisdom is fast
approaching. SGI-USA members are in no way inferior to SGI-Japan members and a
state of dependence on Japan is not something that is
good for the future of world wide Kosenrufu or healthy for either country. The
idea that length of practice or status guarantees wisdom has been demonstrated
as false anyway. Yet, members are expected to "seek guidance" from Japanese
members as if the understanding of the Japanese were intrinsically superior to
that of the American Gakkai members. Encouragement goes both ways, and most
Japanese leaders are wise enough to realize this.
We
believe that the slow pace and lack of substantive movement towards
organizational reform undermine the credibility of the leadership with long
time members, reduce confidence, prevent the organization from being it’s most
dynamic and progressive. We believe that issues like the Temple Issue, financial problems, and
the problems of apparent dependency on Japan are the symptoms of the
need for organizational reform that will empower American Believers to make
their own decisions. The idea that democracy means that leaders listen to the
members and then still follow "directions" is nonsense. The argument
that elections involve politics ignores the fact that every organization has
politics going on anyway and that not having elections just changes the nature
of the politics. The Gakkai is showing the symptoms of what happens in a top
down hierarchical and bureaucratic structure. Hierarchical organizations have
the kind of politics that is base on who you know, loyalty, and sometimes lies
and whispers. What worked well in 1935 won't work now in the new millennia.
With some kind of formal rules and laws, bylaws and representative meetings,
the Gakkai can become an organization with controls based on the rule of law.
The only way that the members will be properly heard is when they are directly
represented at all levels of the organization and can chose those
representatives. An organization with an executive and something similar to a
legislature might make sense. It won't do for a hierarchy of men to be making
all the decisions for this organization.
We
believe that the organization is still too centrally directed and top down
structured and lacks the very “circular” structure that our third President so
loves to talk about and that is the basis of a democratic structure necessary
to have a genuine bottom up organization.
We
believe that, as President Ikeda said in 1990,
“…it should be pointed out that the ‘Law,’ not the ‘person,’ is to be
regarded as the proper standard in all things. Putting the person first gives
you an uncertain standard; it is to let that person’s mind become your master.
At some point, relations based on such a standard will become like those
existing between a paternal, godfather-like figure and those bound to him by
personal loyalty.”
Our
organization currently gives the appearance of placing President Ikeda on a
Pedestal and of attempting to establish and encourage people to regard him as a
sage and their “only mentor.” President
Ikeda himself has suggested that the Goal of the organization should be to
generate a situation where there should be 10 million people of President
Ikeda’s stature. Yet the World Tribune usually has at least half it’s materials
devoted to him, and the rest is laced with formulaic references to benefiting
from “his guidance.” This stuff makes
the World Tribune look like a cult rag, and makes some people ill when they see
it in issue after issue. It’s not President Ikeda’s fault that he is very
prolific and busy, but it is the fault of the editorial staff that they feel
they have to pander to and adulate him. Worse, in order to conduct his
dialogues there is an appearance that the SGI is willing to go to any lengths[xlii],
even to the extent of making promises to stay out of Countries if they will be
friendly to the SGI President.[xliii]
This gives the appearance that he is condoning the behavior of evil people like
Daniel Noriega[xliv],
Fidel Castro, or the regime in China.[xlv]
President Ikeda also frequently gives speeches without being aware of the
cultural context and feelings of the people in his target audience. He has
given speeches praising Napoleon to people who still remember Napoleon as an
evil and ruthless autarch.[xlvi]
He is only human. S and some
of his speeches are inconsistent with one another and can be critiqued. Y, yet
people try to put him on a pedestal as if he were infallible in the manner that
the High Priests assert themselves to be, only with the added negative of
idolizing him.
We believe that there is the appearance of
excessive dependence on President Ikeda exhibited by the organization in it’s
publications, guidance, and in the words of so many of it’s members. By depending on President Ikeda, no matter
how lofty one holds him in estimation, one is in actuality betraying what
Buddhism is about – which is reliance on the law first. It is an example of “they appear to praise,
but in fact they betray” the intent of the Sutra and Buddhism, and of President
Ikeda himself. We understand that the language is out of profound respect for
President Ikeda, but it appears based on the fallacy that this relationship is
one way or based on notions of superiority inferiority and not on the
fundamental equality of comradeship.
Our
Independent Reassessment Group is united in its devotion to Nichiren
Daishonin’s Buddhism and in its determination for prosperity of the
organization, which enabled us to hear of and practice it to once again begin
to grow in a sustainable way. We want conditions that enable more and more
Americans to hear have and practice this Buddhism. We believe that our efforts
are best spent in study and propagation activities. We believe that the Temple issue/Soka Spirit should be
relegated to a “maintenance” activity. We believe that the organization be
allowed to reform itself to the tastes of American Members, and that the
leadership should make more serious efforts to treat American Members as
Comrades in Faith and equals. We believe that if these things are done the
organization will become more stable and steady and rapid growth in membership
will begin to occur.
The
following are some suggestions for concrete steps to remedy the appearance of
the SGI. The list is not the same as the list of complaints because the solutions
to the complaints above will come about naturally as USA members run SGI.
1. Focusing on Positive Growth.
The
SGI-USA exists for the propagation of Nichiren Daishonin’s Buddhism in America. This purpose is not being adequately met
while time and energy is being spent on concerns and efforts that aren’t
directly aimed at propagating Buddhism in our Country. Focusing negative energy
on NST and the Hokkeko diverts energy from propagation. This is not to say that
study of the issues and remonstrations aren’t necessary. What it is to say, is
that those remonstrations must be aimed at teaching the truth and not be
obsessive, distorted, inaccurate, or demonizing. SGI-USA members should be
encouraged to study and sincerely chant Daimoku to their Gohonzons, grow in
their own lives and have the subsequent benefits to share with friends, family
and neighbors. The leadership should actively support this growth and think of
itself as a source for encouragement, direction/guidance, and source materials
for study, and as representatives of the general membership.
Some
SGI-USA members embroiled in campaigns to defeat the temple have demonstrated
an increasing comfort level with vitriolic invective and negativity. When
members behave like this, they must be rebuked, not praised, as there is a
boundary between what is rebuking slander and what is committing slander. We
feel that leaders and members must discourage spiritual violence from being
committed, and that this even applies to the speeches and words from our General
Directors, Senior Leaders and our SGI-President. There should be a spirit of
humbleness when it comes to the temple issues, and Soka Spirit needs to involve
a spirit of reflection as well as one of compassion.
2. Internal Reforms designed to
create a representative structure.
The
volunteer nature of this organization must be emphasized. At every level there
should be, line, staff, and advise and consent functions. The Line functions
can continue to be filled by appointments or chosen through elections. The Staff
Functions should be under control of the line leaders. Line leaders should be
volunteers. Staff can be both paid and
voluntary. Advice and Control should serve functions analogous to a
legislature, and should be chosen directly by the Chapters and as delegations
from the Chapters. The exact structure of the organization should be debated
and determined by a consensus of the members and not by fiat from above.
3. Formalizing SGI to emphasize
“Dharma”
SGI
already has a Charter. SGI-USA also needs formalized bylaws, a written
constitution, and Treasurer and Controller functions. SGI should be filing an
annual financial report with its “Zaimu” members, and published in the World
Tribune.
Each
Chapter and area should have a charter
(it can be standard) with permission to set it’s own structure and run
itself. The general organization should be run by consensus from the members.
And those running it, should be selected by the “advise and counsel function.”
There should be no need to get approval from SGI-World. Rather SGI-World should
have representatives from SGI-USA there.
4. Acknowledging our many
Mentors:
While
President Ikeda has been mentor to many of the Leaders of SGI, it is their duty
to be a good friend to him and to mentor as many people themselves as they can.
Most people have many mentors, and not everyone can have the kind of one on one
relationship with a teacher that Toda had with Makiguchi[xlvii],
or President Ikeda with Toda[xlviii].
When the Gakkai is talking about the “mentor” relationship, it is really talking
about the “treasure of the Priest” – Sangha, which is the universal treasure of
people who all learn from one another and from those most advanced and ahead of
them. SGI is not based on the Guru notion, and we need to clarify our
terminology and not make it look like we are putting President Ikeda on a
Pedestal. SGI-USA members prefer that we show respect without fawning
obsequiousness. When we select our own leaders and these leaders stand equal to
President Ikeda and the leaders from Japan, then perhaps, because of
the principle that “all lions roar as one,” we will have a true mentor/student
relationship at it’s maturity.
5. Formalizing the Study
Program:
The
SGI-Study program should be formalized, with textbooks, course materials, and a
complete translation of the Gosho. We need to support graduate level studies to
allow scholars of merit to honestly and critically examine Buddhist Sources for
their truths, literal, theoretical and historical.
6. Creating a Buddhist Library
and supporting it’s index and translations:
We
need better Gosho Texts, with proper references, good footnotes, and
discussions of authenticity issues and translation issues in ancient Gosho. It
is a crying shame that Soka University, as of yet, has no graduate
studies in Buddhist studies and Nichiren studies specifically. Nichikan was a
great High Priest, but his scholarship was limited to what he had available to
him. Reverend Hori also labored under limitations. We don’t even have
translations of the works of these people for the sake of analyzing and either
supporting or refuting Nichiren Shoshu Doctrines. There is no need for the
Gakkai to set ironclad dogmas as we have done in the past. We should make the
Gosho, the Dharma, the Sutras, and Buddhist logic our guide.
7. Improving the World Tribune:
When
the World Tribune’s editorial staff reflects direction from the general
membership, the content will naturally improve. Currently the content
emphasizes “Master/Disciple” and “President Ikeda received this award, did
this, said that.” We all love President Ikeda, but other people have been very
busy as well. One page devoted to President Ikeda per issue might be quite
enough.
8. Formalized Grievance:
When
a member is in conflict with another, he she should have the power to call for
formalized grievance proceedings with members detailed to this purpose. Some
effort to implement this idea was undertaken a few years ago, it is a good
idea. There should also be in the organization all the structures of a good
organization. If the organization is to adopt a relatively democratic
structure, leaders would not only be elected (or at least approved by
election), they would be subject to recall. The members should be able to
petition, recall leaders, and air grievances.
9. Divorcing NST:
The
SGI-USA leadership should publicly acknowledge the reality of the current
situation, which is that we are permanently divorced from NS due to
“irreconcilable doctrinal differences.” We should take the advice of Nichiren
and publicly remonstrate with NST our “three times” and then “retire” from
further confrontation. Had we taken such a formal approach in the first place,
our positions would be clearer, and those who oppose us would not be saying,
“SGI has no doctrines except the whims of President Ikeda”. The SGI-USA leadership should compile a clear
statement summing and enumerating the doctrinal differences between NS and SGI,
clearly stating where it believes NS to be in error. This document should be
calm and scholarly, without any inflammatory rhetoric, and without referencing
any of the real or perceived wrong actions taken by NS in the past. The point
is simply to document how we are different, and therefore why we can not
support NS doctrine. Some consideration
should be given to an explanation of the SG’s and the SGI’s past support of
these same doctrines, as we believe that the members will need this information
in order to alleviate confusion and apparent contradictions between past and
present positions.
The
SGI-USA leadership should publicly and unilaterally declare a “truce” with NS
and Hokkeko, and state its belief that it supports the SGI Charter, and
specifically Items 3 and 7, and sees no point in any furtherance of
hostilities. This should not be contingent on a similar statement from NS. Such
a document should also reiterate our desire to keep an open door for Hokkeko
members and that we have no harmful intentions towards them. The point is that that doesn’t preclude
remonstration on doctrinal matters, but simply acknowledges that we aren’t
interested in rejoining NST under it’s current doctrines and that we aren’t
trying to hurt anyone. As much as possible these documents should also be
distributed to the Hokkeko members, and they should be translated into Japanese
and delivered in both English and Japanese to the priests of each Temple of Nichiren Shoshu with a request that they be
read aloud by the priests. The priests, of course, may not do this, but we will
have done our best and will have honored the admonitions of the Gosho and the
Nirvana Sutra to rebuke slander of the law.
In
Summary it is our wish that SGI-USA be in fact and appearance, an organization
of and run by people who are permanent residents of the USA. We wish to note the
behaviors and patterns that make SGI look like a cult and undermine the truths
that it is truly the Pre-Eminent “Sangha” of Nichiren Believers. The complaints and proposals we have just
made are not in the spirit of destruction or complaint, but of hope and constructive
criticism. We have raised vital issues. And we realize that some of the things
we have said sound harsh. But as Nichiren said, sometimes words that “sound
harsh are in fact the gentlest words of all.”[xlix]
As Nichiren says in the Gosho "The Learned Doctor Shan Wu Wei:"
"Even though one may resort
to harsh words, if such words help the person to whom they are addressed, then
they are worthy to be regarded as truthful words and gentle words. Similarly,
though one may use gentle words, if they harm the person to whom they are
addressed, they are in fact deceptive words, harsh words."[l]
We
again thank you for your attention to these matters, and look forward to your
response at your earliest convenience.
Respectfully
submitted by the Independent Reassessment Group:
Mark
Bodine
Chris
Holte
Seng
Mulcolgi
Laurie
Chandler
Andy
Hanlen
Dana
Hanlen
John
Nicks
Don
Ross
Jay
Williams
[i] These
changes were promised during President Ikeda's very encouraging visit in 1990.
[ii] We will
provide copies of this paper and the "Temple Issue Paper" on request.
[iii] The
announcement of Danny Nagashima's appointment came,
coincidently on the anniversary of Pearl Harbor day. Fred Zaitsu
had been doing fairly well we thought, and so we were surprised when he stepped
down so suddenly.
[iv] The Selection of Time,
Major Writings of Nichiren Daishonin page 579, Nichiren is referring to the
second chapter of the Lotus Sutra (the part we recite in Gongyo at the end of
the Hobenpon chapter).
[v] Ken Burchell, a Hokkeko
member, once sued some members for meeting him at an Airport and for the
resulting public scuffle. In Chicago, a memo from Ed Hamada generated
embarrassment and controversy when it advocated disrupting the anniversary of
the Chicago Temple's founding. The Hokkeko members freely circulate rumors of
behavior of Gakkai members, so it is often hard to determine the truth of these
reports. Even so there are enough documented cases so that this is a major and
ongoing embarrassment to the organization. There are reasonable explanations
for the motives and actions of most of these cases, but that doesn't excuse
them. Even one case of perceived harassment is too much.
[vi] It was confessed to Chris
Holte, (the author of the first draft) that we were regularly gathering
statistics on the Temples. He also knows first hand one of the people whose
function was to report on the Temple until he was found out. This might be appropriate if the Temple were
planning bombing runs or sending squads of troops over, but it simply reveals
an unhealthy obsession with people who have decided not to associate with the
Gakkai anymore. It is appropriate to be curious, but there is a time and a
place for everything. The author admits to being curious as well, and he has
occasionally tried to visit the Temple, but he has learned to respect that they
don't want to be visited unannounced. It is sad that they distrust us so badly,
but that is partly our fault for giving them the impression that there is
something to distrust.
[vii] Previous incarnation of
Shakyamuni. When "Sessen Doji" wandered in the Snow Mountains he
heard a sutra "All things are impermanent." He sought to find the
meaning of the entire passage, and found a demon instead. He offered his life
to that demon if the demon would teach him the rest of the passage. When he had
the complete passage he inscribed it everywhere he could and then proceeded to
offer his life to the Demon (whom could only eat human flesh). Nichiren said
that his spirit and that of "Bodhisattva Fukyo -- Never despise" are
the spirit of True Buddhism.
[viii] Nichiren says in
Admonitions against Slander (Major Writings), "To seek enlightenment
without repudiating slander is as futile as trying to find water in the midst
of fire or fire in the midst of water. No matter how sincerely one believes in
the Lotus Sutra, any violation of its teachings will surely cause him to fall
into hell, just as one crab leg will ruin a thousand pots of lacquer. This is
the meaning of the passage in the Lotus Sutra; "The poison has penetrated
deeply, causing them to lose their true minds." People forget that they
shouldn't violate the teachings of the Daishonin and of the Lotus Sutra in
their effort to "fight" with an opponent.
[ix] Jihi:
Compassionate and merciful love of the Buddha. Literally from the combination
of the words meaning a father's love and a mother's love.
[x] This
reaction was reported from a member who had brought a guest to a meeting. When
the guest asked about priests, it was explained that they had excommunicated
the Gakkai. Far from being a turnoff, this proved to make the guest all the
more curious about the religion.
[xi]We have
heard or read many testimonials to this phenomena. When the authors talk to
people not practicing with the Gakkai they often cite "lies"
"the war with the priests", or "it's like a cult" when they
tell me why they aren't interested in chanting.
[xii]
Example of Demonizing words is this portion of one of our mentors speeches:
"Never forgive the base enemies of the Buddha, never ! Be unremitting in
your battle against them ! Fight through to the end against the scheming verbal
violence that seeks to undermine the Kosen Rufu movement, upholding in your hearts the slogan
"Adamantly Fight Back !".Of course if one has converted an enemy to a
friend, then one has "killed" an enemy.
Part of Daisaku Ikeda's message to
the Saitama Youth Division Cultural General Meeting, Tokorozawa,
Japan, Sept 12th 1999 (WT)
[xiii] There
are entire websites devoted to Nikken's personal habits or his abuse of
acolytes. Likewise the same is true about President Ikeda, the amount of effort spent in demonizing these two people
has been astounding.
[xiv] One of
the seminal influences on the later breakup of the Gakkai with the Temple was
the "Ogasawara Incident" in which the leading instigator behind an
effort to force Shinto on Nichiren Shoshu was punished by Josei
Toda and the Youth division. One of the principles in that incident was a young
Daisaku Ikeda. Jiko
Ogasawara had committed grave slanders during World War II, but he was also a
priest and a frail and old man. The High Priest had taken pity on him and
re-admitted him to the Priesthood. The Youth division had recognized him on the
grounds of Taiseki-ji and not knowing (or perhaps not
caring) that he was now a priest back in the ranks of Nichiren Shoshu, they
seized him and punished him. Purportedly Josei Toda
hit him one time himself. Ogasawara was guilty of actions that led to Tsunesuburu Makiguchi's death
(First President of Sokagakkai).
[xv] To be
fair, Nikken has put an authoritarian interpretation on the teachings that
wasn't so obvious before 1991. One high priest had referred to the office of
High Priest as "the seat of the chair of the law" but Nikken
interpreted his position and his inheritance as if it were a mind to mind
transmission of wisdom and power. We are to have faith in the wisdom of anyone
who has received this transmittal as the "representative of the Daishonin
of the times." But that interpretation was there prior to 1991. There are
numerous quotes one can find from publications where President Ikeda and other
leaders endorsed these doctrines. The interpretation didn't change in 1991.
[xvi] One of those admonitions is
that disciples of Nichiren should work out their differences and seek to become
"one" as fishes and the water they swim in. (In heritage of the
Ultimate Law of Life).
[xvii] This doctrine, in the
notion of Nichiren as Honbutsu, dates from at least 100 years after Nichiren’s
death. However, the general principle behind it is as I explain and is probably
sound. The author has subsequently learned that the Gakkai has admitted that
this doctrine is probably erroneous and is no longer teaching it as a specific
doctrine. He is glad to hear this.
[xviii] Kaimoku Sho volume 2 page
281-282 of the major writings;
“Since the beginning-less past I have been
born countless times as an evil ruler who deprived the votaries of their robes
and rations, their fields and crops, much as the people of Japan of the present
day go about destroying the Temples dedicated to the Lotus Sutra...If I
practiced the teachings of the provisional sutras, then these retributions for
my past offenses would not appear. When Iron is heated, if it is not
strenuously forged, the impurities in it will not become apparent....”
Nichiren
then goes to tell the story of the Poor Woman who obtained rebirth in the
Tushita heaven after having been drowned with her child.
[xix]
"My present exile is not because of any crime. It is solely so that I may expiate in this lifetime my past heavy slanders and be freed from
the three evil" Gosho: "Letter from Sado."
[xx]
In reply to Sairenbo;
Nichiren says: "Although I, Nichiren, am not a man of wisdom, the
Devil of the Sixth Heaven has attempted to take possession of my body. But I
have for some time been taking such great care that he now no longer comes near
me. Therefore, because the power of the heavenly devil is ineffectual against
me, he instead possesses the ruler and his high officials, or stupid priests
such as Ryokan, and causes them to hate me. "
[xxi] As
this paper is being finalized, we are hearing reports that Ted Morino has corrected the SGI position on the Nichiren
Shoshu Doctrine of Nichiren as Honbutsu, SGI points out that this deifies
Nichiren and is as erroneous as doctrines that deify the historical Shakyamuni.
[xxii]
Examples of Inflammatory language come from all levels of leadership. One
example of this sort of thing is found in President Ikeda's speech on April
25th of the year 2000, From WT Jun 9; "In Buddhism, disrupting the
harmonious unity of believers who uphold the Mystic Law is the gravest offense.
The Nikken sect caused disunity among the believers who were dedicated to
realizing kosen-rufu. This offense consigns them to a
state of hell for all eternity. "
[xxiii]
Gosho Admonitions against Slander:. "No matter how sincerely one believes
in the Lotus Sutra, any violation of its teachings will surely cause him to
fall into hell, just as one crab leg will ruin a thousand pots of lacquer. This
is the meaning of the passage in the Lotus Sutra, "The poison has
penetrated deeply, causing them to lose their true minds."
[xxiv] Ibid. page 577. Full Quote
is “The Teachings preached by the Thus come one cannot be in the least bit
harmed by the various devils of heaven, or by evil men, or by seers who have
attained the five transcendental powers” <quoted part>. He makes it clear
in this Gosho, that it is the relatively “well meaning” priests, who study
Buddhism, devote their lives to it; but then go on to become “priests in name only”
whom will destroy Buddhism. He makes it clear that the enemy isn’t the priests
themselves but the sloth and convenience with which they approach Buddhism.
[xxv]There
are books written on this subject, and it is discussed generally in the Human
Revolution Volumes 1 and II.
[xxvi] Sho Hondo was to be the "Grand Sanctuary at the Time
of Kosenrufu." It was a very large and lovely Concrete and Stone Building
meant to hold tens of thousands of people. It was built over opposition from
some priests and Hokkeko members who believed that it
should wait for the "decree of the Emperor" as specified in the
relevant (and possibly forged) Gosho that refers to the "Three Great
Secret Laws." These people were so seriously against building it that
youth division were lined up like guards to protect the DaiGohonzon
during it's transfer from the Treasure Temple to the Sho
Hondo. A new building is being built now, with a different name to avoid any
confusion. The Sho Hondo was torn down as a kind of
"in your face" gesture by the High Priest who has been systematically
removing all traces of the presence of the Gakkai there.
[xxvii] In
1978 President Ikeda resigned as President of the Sokagakkai. At the time
little was said about this except that he had apologized for
"deviations" from the teachings of Nichiren Shoshu. For the next 13
years members in the USA were treated to a re-education campaign to inculcate
Nichiren Shoshu Doctrines, and the details and true circumstances were withheld
from us. To this day many Hokkeko members believe the
priests over the Gakkai because of this monumental deception.
[xxviii]
Another example: "The fundamental principle of
Nichiren Shoshu is the Heritage of theLaw transmitted to a sole person. It is, indeed, the correct objective for both
Priesthood and laity to follow the High Priest who has received this Heritage of the Law. If we err on this
single point, everything
will crumble. The Soka Gakkai has followed the successive
High Priests. I am confident, therefore, that we
will absolutely prosper for eternity."
Daisaku Ikeda, Jan. 24, 1982, Soka Univ. gymnasium: "Kofu to Jinsei Wo Kataru,"
vol. 3, p. 32
[xxix]
Example from Activities of the Soka Gakkai:"The
entirety of Nichiren Daishonin's Buddhism was
correctly inherited solely by Nikko Shonin. Since
then up until the present day, for seven centuries, the pure lineage of true
Buddhism has been maintained through the successive high Priests of the
Nichiren Shoshu Head Temple, Taiseki-ji, just as
water from one glass is transferred in its entirety into another. The Soka Gakkai,
which is the lay organization of Nichiren Shoshu, has promoted the movement for
kosen-rufu which Nichiren Daishonin willed that his
followers attain.
[xxx]
ACTIVITES OF THE SOKA GAKKAI THE BASICS OF BUDDHIST STUDY
Soka Gakkai Seikyo Times August, 1979 No. 218, Pages
16-17 had articles that clarified the doctrines of Nichiren Shoshu and insisted
that we follow them. These doctrines have now been repudiated, but it was the
Gakkai which taught them to us. The priests didn't change anything in this generation.
[xxxi]
Printed below are some of the portions of President Ikeda's speech that remain
in question by Nichiren Shoshu. The Japanese cluture
is quite different from that of America and it can be hard for some of you to
understand the core of the problem clearly. The Japanese Language is also
different from that of Enlglish. There are many ways
of addressing remarks in Japanese depending on to whom you are speaking: for
instance, to a man, a woman, a child, or a boss. It can be very impolite to use
the wrong forms or to speak of someone in a vulgar fashion instead of a
respectful one. This is impossible to see in English if one merely reads a
word-for-word translation. Please keep this in mind.
"The high priest's got to consider the happiness of the
believers. Not power."
This statement seems to indicate that the High Priest
flaunts his authority with no consideration for the welfare of the believers.
Further, it seems as if the Honorary President is publicly trying to instruct
the High Priest which we find altogether lacking in humility.
"And even if you listen to his difficult dogma, it's
altogether over your head. It's downright incomprehensible to everyone. Just
like listening to German, you know. And he goes,
"I'm important. And you down there, you converts, you
believers, you believers.' That just won't do in these times. The Gakkai's got to follow the times."
We believe that this statement infers that the sermons and
instructions of High Priest 0Nikken Shonin are so
difficult as to be of no practical use to believers. The instructions of the
High Priest explain the deep doctrines of Nichiren Shoshu. Naturally they are
difficult. To make criticisms of this sort, even though it is the role of
believers to listen attentively in an effort to understand, is to deride the
High Priest. Further, phrases such as "I'm important. All of you..."
seem to refer again to the High Priest, but he has never once said anything of
the sort. We think these are clearly slanders against the High Priest.
"It was during the time of the 50th Anniversary, right
when I was being driven to the wall. I was betrayed, I was done in, and I was
made to resign from the position of president, you know. I was thoroughly done
in by the priesthood and the Shoshinai group....they
made an ass of me. And then to make matters worse, Mr. Hojo
goes,
"The future's bleak, isn't it?' What the hell are you
saying! Look to the 60th Anniversary! The dazzling splender
will ultimately bear fruit with the 60th Anniversary, so cheer up!'
Now this is the president mind you. I'm the honorary
president. Do you really think so?' He said. Fool! Really now. Who can I depend
on for the struggle? Really."
We feel these words either just contradict the facts or
reveal a deep hostility towards the Nichiren Shoshu priesthood as well as a
failure to repent for the doctrinal deviations evident throughout 1977. Such
comments entirely reverse the statements of apology and reflection made by
Honorary President Ikeda on the occasion of Josei toda's twenty second memorial service (published in the May
1980 issue of the Seikyo Times under the title
"Reconfirming Our Fundamental Mission.") In that article Honorary
President Ikeda made the following statements:
"As the person who held the position of highest responsility at the time when the problems arose, I would
like to sincerely apologize where apology is due, and at the same time express
my thoughts and feelings. In so doing, I believe, I can show some measure of
appreciation to the successive high priests who have enfolded us with their
mercy, and also pledge my unchanging loyalty to the sixty-seventh high priest,
Nikken Shonin."
"It is true that the recent troubles with the
priesthood occurred in the wake of the basic policy which the Soka Gakkai
adopted for the second phase of Kosen-rufu.. and also
as a result of guidance which I gave based on that policy during 1977." It
is true, however, that in our eagerness to explain difficult Buddhist doctrines
in a way that everyone could readily understand, we began without realizing it to
apply them rather haphazardly or to make arbitrary interpretations which in
some cases deviated from their original meanings."
"Now I admit that some of the words I uttered were too
self-righteous, too much Soka Gakkai-centered, sounding as if the Soka Gakkai
were primary and the priesthood secondary. This led some individuals of the
priesthood to wonder if the Soka Gakkai might not be contemplating a break with
Nichiren Shoshu. It is also true that some of the Gakkai members voiced
emotional opinions. I deeply apologize for all this."
"I also admit that in doing so I made light of the
roles of the priests and the temples of Nichiren Shoshu, creating a tendency
among Soka Gakkai members to regard their own organization as more important
than the priesthood. This can only be attributed to my conceit originating from
my immature faith. From The bottom of my heart I apologize to the Dai-Gohonzon.
Honorary President Ikeda should withdraw these statements
and once again make it clear that he resigned voluntarily as President of the
Soka Gakkai in 1979.
"The Daishonin doesn't talk about the death of the
disciples of our sect, that is, our death, as the death of the believers. The
Daishonin doesn't say that for the most part. (He uses the words) disciples of
our sect (monks) and partner (waga ichirui), you know. The Shoshinkai group says, believers,
believers,' but we're all believers, you know, of the gohonzon.
Even the Monks. Don't you agree? You can't tell me that only the monks are
praying otherwise, you know."
When the Honorary President brings up questions involving
the priesthood in his speeches in recent years, he says things along the lines:
"There were bad priests who used the priest's status
and the authority of the cloth to look down on disciples who assiduously
applied themselves to faith, practice and study."
That is to say he covers up the doctrinal deviations of the
Soka Gakkai and speaks as though there have been no mistakes on its part; we
believe in this way he borrows the name of the Shoshinkai to criticize the
priesthood in general and that his objective is to persuade the members of
Nichiren Shoshu to distrust it. Due to deviations in doctrine such as denying
the correct heritage of the law, the Shoshinkai group was expelled from the
Nichiren Shoshu Priesthood. At the same time, High Priest Nikken Shonin acted to protect the Soka Gakkai as well as Honorary
President from the attacks of the Shoshinkai group. The current attempt to
portray the priesthood as arrogant hedonists, seen in the recent publications
of the lay organization, mislead the members and serve to instill distrust of
the Priesthood and the temples as a whole.
"These days, you know, they say they take the tonsure,
but you know, they take wives and make babies,"
A comment lie this makes it seem as though those who upheld
the Hinayana commandments, such as celibacy, were
holy priests while those with spouses and children are inferior in their
practice of buddhism. We believe that this kind of
statement is abusive and seeks to degrade the image of the Nichiren Shoshu
clergy.
[xxxiii]
Nichiren refers to this as "The curses" tend to come back to the
"originators" when he is referring to those who slander the Law in
his Gosho. Suggest reading "Repaying Debts of Gratitude" page 726-727
in which he discusses what happened to the Emperor of Japan when he asked Tendai and Shingon priests to
pray for his success in regaining his throne from the barbaric chieftains of
the Eastern Provinces (the Kanto rejoin).
[xxxv] The Hokkeko members are represented by people like Derek Djouhl and Craig Bratcher on the Internet. These people
have websites that are devoted to attacking the SGI. Most of their material is
from Quotes from SGI itself. An example of one of the places where they store
this information is at Craig's "Cebunet"
site. The most vile of these sites, the "Clearing up" site, was taken
down recently.
[xxxvi] An
example of one of his posts is the following post from alt.religion.buddhism.nichiren
of Kachiyuke News 10/27/98(note the aol address, he appears to have been a SGI staff member
with too much time on his hands):
Author: Kachiyuke
Email: kachiyuke@aol.com
...
In 100 days, 1 year, 3 years and 7 years Local Nikken
Sect priests talk about the demolition progress of Shohondo.
Emyo also writes, "Shohondo
is in ruins, never will be restored." As the demolition proceeds, Nikken’s
illness is getting worse. He has been in bed and receiving medication by drops.
It seems he is unable to take a meal. His blood vessels look risen to the skin
surface at his neck and arm areas as he lost so much weight. It was found after
the operation that Nikken had a liver trouble in addition to the rectum cancer.
The main body of Shohondo was drilled to be
demolished when Nikken had this operation. It’s been almost a month since his
hospitalization. Now, most of the senior priests have realized the seriousness
of his illness and began to struggle in order to take over the high priest
position behind the scenes.
The Shuju-onfurumai Gosho
states, "In result of being blamed by the Bonten,
Taishaku, Nichigetsu and Shiten, this family will begin to have a rebellion rising
from inside of their own in 100 days, then in 1 year, then in 3 years and in 7
years after I receive the punishment of exile or death penalty." The rebellion in Nichiren Shoshu has begun in
100 days after Nikken has ordered the Shohondo demolition. 1 year ago in 1997 November : All the SGI
members were disqualified 3 years ago in 1995 November : Demolition of Daikyakuden 7 years ago in 1991 November : Excommunication
of SGI (11/28) I wonder what is going to happen to Nikken after 7 years from the
excommunication of SGI on 11/28/1991. He will not be able to attend the Otaie in November this year for sure.
Kachiyuke
[xxxvii] See
earlier footnotes and the document "Reconfirming the Fundamentals of our
Faith" put out by NSA in 1979. Another example is in this quote:"The Great Pure
Law of the Latter day of the Law is transmitted by the successive High Priests of
the bequethal of the lifeblood of the Law recieved by only a single person, and they inscribe the Gohonzon
for us believers from that standpoint."
Daisaku Ikeda,
Discussing Kosen-rufu and Human Life, Vol. 4, p. 6
(1979
[xxxviii]For a website with a biography of Richard Causton 1920-1995 see: http://www.eaglepeak.clara.co.uk/dickcauston.html
[xxxix] http://www.egroups.com/message/irgdaimoku/4034
[xl] See the Website titled "MANY BODIES, ONE
MIND: MOVEMENTS IN BRITISH BUDDHISM" by Ken Jones for his
report on what happened to Brittish Reassessment.
[xli]Original pages were at: http://www.geocities.com/paris/3911/pbdnsi/
This site was published by a member of Nichiren Shoshu in Indonesia, who
claimed at the time that his group was being sold off and dominated by the wife of the former General
Director. The issues seem to have resolved, because if one visits this website
now there are no more links to the controversy and only the usual NST style
links. (It's also in Indonesian language).
[xlii] The
numbers of awards, rewards, and "dialogues" that President Ikeda
does, arouse allegations that these visits are purchased and done in exchange
for favors. It also arouses some Jealousy as he has been none to visit towns
and skip the members there in order to visit with academics and other people he
is interested in discussing things with.
[xliii]
Chris Holte heard the story from a SGI member whom had visited China, that the
SGI had promised not to engage in mass Shakubuku
Campaigns as part of their negotiations to visit China. Since some of these people that he talks to
are people with evil past and present behaviors, this gives the appearance that
he is condoning these people.
[xliv]
Noriega even chanted for a time and had close relationships with Mr. Williams.
Photos immortalize this relationship, which ended when he went to jail. Indeed
Noriega is still in jail and was abandoned by all who called him friend during
that time period. He was someone who, literally confused Buddhism with Voodooism.
[xlv] To
victims of the Chinese, or people with long memories, some of these visits
arouse great anger. Especially when it is reported later that he praised the
people. When he talks to someone whom is the head of a group responsible for
mass murder, his praise of them, and apparent failure to even try to correct
their views or rebuke them, hurts. It is
said that he gives strict guidance privately, but these are public evils and
these people don't act in a vacuum and so some of them deserve rebukes not
praise.
[xlvi]
President Gave a speech in 1999 praising Napoleon for his charisma and
strategic genious. He gave that speech in Spain,
where the members remember Napoleon as an egoistic autarch
who tried to repress the Spanish People. The Duke of Wellington started
Napoleon's final downfall by helping the Spanish resist his rule. President
Ikeda does know about Napoleon's downside. A speech from 10 years ago
demonstrates. in that speech he mentioned his downside. Praising Napoleon
reveals a lack of awareness of people's fears about President Ikeda's own
ambition and desire for Glory. Napoleon followed the path that was followed by
"conquerors" since ancient times and that has caused more human grief
and sorrow than anything else.
[xlvii] First President of
Sokagakkai. Died during World War II
[xlviii] Second President of
Sokagakkai, Died in 1957
[xlix] Major
Writings, Gosho "The Learned Doctor Shan Wu Wei." Nichiren describes
how he warned his mentor Dozen-bo that he was making the cause for falling into
hell by fashioning "five images" of Amida Buddha, when the Lotus
Sutra states that Shakyamuni is "our father" while Amida is our
"Uncle." He then goes on to say that "He didn't completely
understand what I said" which is probably an understatement. and then
"They say that words of good advice often grate on the ears, just as good
medicine tastes bitter." Dozenbo may have been Nichiren's teacher and he,
for all his erroneous views was his mentor and guide. But Nichiren had a duty
to follow the Law. That is the true way of mentor and student. Nichiren was not obsequious or fawning on
Dozenbo, he says "Now I, Nichiren, have repaid the debt of gratitude that
I owe to my teacher, and I am quite certain that both the Buddhas and the gods
will approve what I have done. I would like to ask that all I have said here be
reported to Dozen-bo." about this Gosho, so presumably, it with all it's
harsh words was meant to be read to him."
[l] Passage
from "The
Major Writings of Nichiren Daishonin", volume 4. "Learned Doctor
Shan Wu Wei." Major Writings as "The Tripitaka
Master Shan Wu Wei" on pag 178. This Gosho was
written to Nichiren's mentor Dozenbo in his effort to
save him from attachment to Shingon, Tendai, and Nembutsu influences.