Grade 1 Study Course material 2008 

Section E: The Priesthood Issue

The Tremendous Growth of Kosen-rufu Is All Due to the Soka Gakkai

 As I mentioned at the recent Soka Gakkai Headquarters leaders meeting [on 13 November 2003], this month it has been 12 years since the priesthood sent the Soka Gakkai its Notice of Excommunication [dated 28 November 1991]. We have many new youth division members now, and for their sake I would like to once again relate the unfolding of events at that time.

            In March 1990, the priesthood, without any discussion with the Soka Gakkai, arbitrarily announced that it was increasing the amounts of monetary offering it would be charging for performing various religious services for lay believers. For example, it raised the offering required for receiving the Gohonzon by 50 per cent, and doubled the offering required for inscribing memorial tablets for the deceased (Jp. toba) and for conducting perpetual memorial services for the deceased. This was a high-handed step completely at odds with any reasonable standard of decent conduct. In hindsight, it was clearly a foretaste of the avaricious nature of the priesthood that would later be fully exposed.

            Then, in April 1990, the following month, the No 2 General Lodging Temple (a lodging for pilgrimage participants) was completed at the head temple under my sponsorship. (The No 1 General Lodging Temple had been completed in 1988.) In 1990 alone, in addition to this second lodging temple, the Soka Gakkai had built 8 branch temples for the priesthood at various locations around Japan. Incidentally, the Soka Gakkai built a total of 356 temples, of which 320 were built while I was president.

            Also, over the years, we conducted countless group pilgrimages to the head temple – the aggregate attendance coming to more than 70 million – and made concerted efforts to enhance the facilities at Taiseki-ji, including sponsoring the construction of the Grand Main Temple (Sho-Hondo) and the Grand Reception Hall (Daikyakuden).

            In the land reforms carried out after the Second World War, the grounds of Taiseki-ji were drastically reduced to less than 17 hectares (42 acres). Through the Soka Gakkai’s contributions over the years, however, the head temple grounds now encompass more than 330 hectares (816 acres), a size unprecedented in the temple’s history.

            Our generous support of the priesthood is the reason why the successive high priests Nissho, Nichijun, and Nittatsu[4] expressed such deep appreciation and praise for the Soka Gakkai.

            In particular, 1990 marked the 700th anniversary of Taiseki-ji’s founding, and to celebrate that occasion the local Shizuoka youth division conducted a wonderful culture festival in September. Yet while the youth division members were working so hard on preparations for that event, Nikken and his cronies were meeting at Taiseki-ji’s Tokyo Office in Nishikata, Bunkyo Ward (on 16 July), and the Dai-shoin (a lecture hall) on the head temple grounds (on 18 July), hatching a plot to destroy the Soka Gakkai, which they called Operation C [“C” standing for “cut”].

            This is just the kind of intrigue aimed at obstructing kosen-rufu that the Daishonin refers to when he writes: “People hate me and ceaselessly plot in secret to do me injury” (WND-1, p. 330), and “He [the corrupt priest Gyochi] devises schemes and spreads lies in an effort to eliminate the last vestiges of the practitioners of the Lotus Sutra.” (GZ, p. 853)

            It was during an audience on 21 July – just three days after that clandestine meeting at the head temple to plot the Gakkai’s downfall – that Nikken lashed out at President Akiya, accusing him of slanderous arrogance. His loss of composure and his overbearing manner were entirely unbefitting of a high priest of a Buddhist school.

 A Duplicitous Scheme

 Then, in December, as 1990 was rapidly drawing to a close, the priesthood suddenly sent the Soka Gakkai with a letter of inquiry.[5] It contained a list of the most ridiculous charges – such as the accusation that singing Beethoven’s great hymn to universal human freedom, “Ode to Joy”, constitutes “praise for non-Buddhist teachings.” Furthermore, the priesthood demanded a response to their charges within seven days.

            Seeking to find out what had prompted this situation, the top Gakkai leadership made every effort to meet and hold dialogue with representatives of the head temple, but the priesthood rejected all such requests out of hand.

            Then, on 27 December, the priesthood convened a special council session, at which they revised the rules of Nichiren Shoshu, thereby dismissing me from the position of head of all Nichiren Shoshu lay organisations and President Akiya and others from the positions of Nichiren Shoshu senior lay representatives. Our members across the nation were stunned by this move. Their New Year’s holidays, to which they had been looking forward with such joy and anticipation, were all but ruined. Even now when I think of the pain it caused everyone, my heart aches.

            Moreover, in his New Year’s message carried in the January 1991 issue of the Soka Gakkai’s monthly study journal, the Daibyakurenge [which went on sale in mid-December 1990 before these events took place], Nikken had praised the growth and development of the Soka Gakkai. This was a glaring example of Nikken being “double-tongued” (WND-1, p. 324) and “contradicting his own words” (cf. WND-1, p. 807), which are regarded as serious offences in Buddhism.

[Nikken wrote in his 1991 New Year’s message in the Daibyakurenge: “One of the most notable accomplishments of President Ikeda’s leadership, in this postwar period of global human migration and exchange, has been the great advance of worldwide kosen-rufu through the establishment of local organisations for the members who have appeared in each country. The steady global development of kosen-rufu we see today is a wonderful event in the history of Buddhism, in accord with the golden words in “The Selection of the Time”.]

 Making the Causes for Future Victory Now

At the start of 1991, Nikken refused to receive Soka Gakkai President Akiya and General Director Morita for their customary exchange of New Year’s greetings at the head temple, and shunned meeting with them any time after that as well, stating that they were “unworthy of an audience” with him.

            In his writings, Nichiren Daishonin describes the cowardly manner in which the infamous Ryokan similarly tried to avoid dialogue: “When I actually did return to Kamakura [from exile on Sado], Ryokan shut his gates and forbade anyone to enter. At times, he even feigned illness, saying that he had caught a cold.” (WND-1, p. 482)

            Nikken, like a modern-day Ryokan, behaved in exactly the same fashion.

The Nature of False Sages

The Daishonin wrote in detail about the nature of arrogant false sages – the third of the three powerful enemies[6]:

Let us apply these sutra passages to Ryokan. They describe him perfectly. We could summarize them into five traits. First, to be renowned for upholding the precepts but to actually be profligate. Second, to be mean and avaricious. Third, to be envious. Fourth, to hold false views. Fifth, to be lascivious. (GZ, p. 350)

The Daishonin clearly exposes Ryokan’s true nature. Nikken is also the epitome of a false sage.

            Ryokan persecuted the Daishonin and his followers with every means he could summon. In the same way, Nikken sought to persecute and cut off the Soka Gakkai.

Unfounded Accusations

Allow me to return to the subject of the letter of inquiry received from the priesthood [in December 1990, titled “Questions Regarding the Speech of Honorary President Ikeda at the thirty-fifth Soka Gakkai Headquarters Leaders Meeting”[7]]. Since the priesthood continued to reject our request for dialogue on the matter, we eventually sent a written response, in which we protested their unfounded accusations and pointed out the inaccuracies in their transcription of the speech deriving from a tape of questionable origin.

            As a result, the priesthood was forced to acknowledge the existence of several errors in their transcript, and they retracted the questions related to those fallacious quotations. Their retraction destroyed the entire foundation on which their spurious contentions had been based. But instead of issuing an official apology, they set about trying to stir up trouble in our SGI organisations overseas and to intimidate and alarm everyone through various means, such as refusing to confer Gohonzon on Soka Gakkai members.

The Collusion of a Modern-day Ryokan and Devadatta

The Daishonin, referring to the Lotus Sutra teaching that “evil demons will take possession of others”, writes: “He [the devil king of the sixth heaven] possesses . . . foolish priests such as Ryokan, and causes them to hate me” (WND-1, p. 310).

            Numerous events demonstrate that Nikken’s collusion with what Buddhism terms as an “evil companion” – an individual whom Nikken himself once denounced as resembling Devadatta [Shakyamuni’s archenemy] – lies behind the plot to disrupt the harmonious unity of the believers.

            The Daishonin writes: “[In this way] did evil persons throw in their lot with Devadatta” (WND-1, p. 147), and “Devadatta kept watch on the Buddha’s activities and with a large stone caused his [the Buddha’s] blood to flow”. (WND-1, p. 146)

            In other words, it is as if a modern-day Devadatta and Ryokan joined forces to destroy the Soka Gakkai, an organisation faithfully carrying out the Buddha’s intent and decree.

A Medal of Honour

The priesthood then sent us a notice announcing that the existing Soka Gakkai-operated monthly pilgrimage system[8] would be abolished and that, under a new system to be implemented directly under the control of the priesthood, Soka Gakkai members would have to register with their local temples to obtain the necessary documents permitting them to visit Taiseki-ji. In other words, the priesthood attempted to use pilgrimages as a means to blackmail our members into submission. Their efforts were in vain, however, because our members refused to be taken in or swayed by such tactics.

            When first and second Soka Gakkai presidents Tsunesaburo Makiguchi and Josei Toda were arrested by the Japanese militarist authorities during the Second World War, the priesthood also callously prohibited them and all Soka Gakkai members from visiting Taiseki-ji and any other Nichiren Shoshu branch temples.

            Similarly, in 1952, when a group of youth division members launched their so-called Operation Tanuki Festival,[9] confronting a slanderous priest over his traitorous actions during the war, the Nichiren Shoshu Council convened to dismiss President Toda as Nichiren Shoshu senior lay representative and ban him from visiting the head temple.

            President Toda wrote about that latter decision in his “Epigrams” column in the Seikyo Shimbun at the time:

I thought I’d receive a reward for my loyalty in rebuking slander of the Law, but instead of praise, they handed me a reproof: “You’re banned from visiting the head temple!” My disciples replied in unison, “Then we won’t visit either, so there!”

***

When I asked our president, Layperson Epigram, he smiled and said: “Don’t make such a fuss. It’s a cause for celebration.”

***

As is explained in the description of the three powerful enemies, one of the tricks of evil-doers is to drive the votaries of the Lotus Sutra from the temples. Now the Buddha has bestowed on our president the distinguished medal of honour of being driven from the temple, as proof that he is a great leader of shakubuku.

***

Layperson Epigram smiles and says: “Are the members of the Nichiren Shoshu Council the second or third of the three powerful enemies?”

            Just as President Toda wisely understood, the banning of Gakkai pilgrimages to the head temple could also indeed be described as a medal of honour from the Daishonin.

The Profound Wisdom and Consideration of the Buddha

The Soka Gakkai conducted and oversaw the running of group pilgrimages to Taiseki-ji with the greatest care and attention to detail, praying constantly that such visits would take place safely, without accidents. Through these painstaking efforts, we established the brilliant record of a grand total of over 70 million visitors to the head temple [over a 40 year period].

            It is quite possible, however, that had our pilgrimages continued at that pace, a major accident may have occurred.

            The Daishonin was always deeply concerned about his disciples’ safety. With this thought foremost in mind, he urged Shijo Kingo to refrain from visiting him at Minobu as long as the journey there and back remained dangerous (cf. WND-1, pp. 952–53).

            How immeasurably profound the Buddha wisdom and consideration of the Daishonin have proven to be in every sense.

            I am sure that those of you who worked so hard to organise those visits to the head temple and ensure the members’ safety will appreciate this ever more deeply as the years go by.

A Petition Signed by Millions Worldwide

In November 1991, the priesthood sent the Soka Gakkai an order to disband (dated 7 November), and then a notice of excommunication (dated 28 November), in what were blatant attempts at intimidation. Unfazed, however, our members joyfully celebrated the day of our “excommunication” as signalling our spiritual independence from the corrupt priesthood.

            On 27 December, a month later – a year after the priesthood dismissed me as head of all Nichiren Shoshu lay organisations – the Soka Gakkai sent a petition demanding Nikken’s resignation from the position of high priest. Our petition was signed by some 16.25 million people worldwide. It was Nikken, on the contrary, who had been “excommunicated” by a global alliance of Bodhisattvas of the Earth, 16.25 million strong.

            At the same time, upright priests of good conscience took a stand and announced their solidarity with us as comrades in faith dedicated to kosen-rufu. All told, 30 temples and 53 priests left Nichiren Shoshu.

Voices of Support from around the Globe

Thoughtful and informed people around the globe also began to speak out in great numbers to support and defend the Soka Gakkai. Today, with gratitude to each one of them, I would like to share a few of those statements with you.

            Professor Nur Yalman of Harvard University is a renowned cultural anthropologist. In his remarks following my second Harvard address in September 1993, Professor Yalman clearly stated before an audience of distinguished educators and scholars that the religious reformation being undertaken by the Soka Gakkai was a development of great significance in the history of Buddhism, just as the Protestant Reformation had been a landmark event in the history of Christianity. The Soka Gakkai’s remarkable reform movement, he noted, would have important implications not only for Buddhism but other religious traditions as well. He described it as representing a new departure and a new development in the history of religion.[10]

            The late Dr David Norton, an eminent professor of philosophy at the University of Delaware in the United States, voiced his position with powerful conviction [in 1991]: “The priesthood, in its attack on the activities of the Soka Gakkai which has been extending a network of peace and culture throughout Japan and the world, is guilty of what can only be described as profound myopia, or even blindness. If asked the cause of that blindness, I’m afraid my only response would be, ‘Jealousy.’” He further said: “The priesthood’s notice of excommunication goes completely against Nichiren’s teaching that all people possess the Buddha nature and that this precious potential must never be closed off or denied.”[11]

            Great minds outside Japan clearly see the outrageous and foolhardy actions of the priesthood in their true light.

A Progressive Lay Movement versus an Anachronistic Priesthood

Professor Shin Anzai (1923–1998), late professor emeritus of Japan’s Sophia University and leading Japanese sociologist of religion, offered his views as follows:

In recent years the Soka Gakkai has begun to walk a new path as a lay religious organisation separate from the priesthood. I view this as an inevitable result of the fundamental difference between the open, progressive Soka Gakkai and the closed, conservative priesthood. The priesthood has become an anachronism, showing no understanding of the value of peace, culture and education, clinging to hidebound traditions and attempting to control lay followers by authority and force. Had the Soka Gakkai not claimed its independence from the priesthood, it would have eventually been fated to become a self-righteous and closed religious organisation, too, its bright future and global development perishing. Japanese intellectuals and journalists need to know this fact, but they completely fail to understand it. I believe this arises from a kind of envy [towards the Soka Gakkai] – the same problem that afflicts the priesthood.[12]

            Professor Tetsuro Aramaki, professor emeritus of Kanazawa Seiryo University (formerly Kanazawa University of Economics) and respected economist, observed:

The priesthood, which by rights should be dedicated to the salvation of all living beings, in its demands that the lay body Soka Gakkai disband, shows a callousness totally inappropriate for a religious organisation.[13]

            In addition, Professor Yukio Kamono of Asahi University, a noted law professor who is also a professor emeritus of Kanazawa University, said:

When I heard about the Notice of Excommunication, in general I must say that I felt it was an arbitrary and extreme measure. To excommunicate an entire organisation without any discussion, just a single sheet of paper – from the perspective of normal legal procedure as well – is highly irregular. [14]

            And the late Professor Kuniyasu Take (1933–2002) of Kyoto’s Doshisha Women’s College of Liberal Arts argued:

Why is the priesthood seeking to disband an organisation of its lay believers [the Soka Gakkai], which is dedicated to the spiritual liberation of people around the world? I feel compelled to point out the suicidal behaviour of the priesthood.[15]

            The courageous statements of these learned figures are certain to shine forever in history.

A Life-Affirming Religion

Dr Bryan Wilson, reader emeritus of Oxford University and the first president of the International Society for the Sociology of Religion (commonly known by its French acronym, SISR), with whom I engaged in a dialogue published as Human Values in a Changing World: A Dialogue on the Social Role of Religion, has written on this matter:

What emerges from the reactions of the priesthood to this openness to international cultures [of the Soka Gakkai] is the narrow parochialism which prevails within this closed religious caste, cut off from the currents of contemporary thought, and interpreting their spiritual inheritance as a limited and localised experience. . . .

             Without these endeavours by Soka Gakkai, Nichiren Shoshu would have remained an obscure Japanese sect, unknown to the outside world, and perhaps of little significance even within Japan. In affirming Buddhism as a life-affirming religion, Soka Gakkai has rescued Japanese Buddhism from its preoccupations with funeral rites for the dead.[16]

            Further, Dr Wilson placed a positive construct on the discontinuation of Soka Gakkai pilgrimages to the head temple, noting that “religious faith transcends all such localised symbolism [as represented by Taiseki-ji].”[17] He continued:

It is by diffusion of commitment and its manifestation in the every day life and service of believers that a religion develops its influence and fulfils its mission. The particularistic devotion to a place – significant as it may be in the formative period of religious development – must give place to a universalistic spirit if that religion is to become a major influence in world affairs.[18]

            Dr Wilson also called the emergence of lay leadership in religion as part of an inevitable historical process, and his assertion has now been borne out beyond a doubt.

Promoting the Profound Values and Universality of Buddhism

I have also published a dialogue with the late French art historian and champion of the human spirit, René Huyghe (1906–1997), titled Dawn After Dark. Mr Huyghe remarked that the world should thank the Soka Gakkai for promoting the profound values and universality of Buddhism, as well as for its efforts to advance world peace by means of elevating the human spirit based on Buddhist ideals. Anyone, he said, would surely lament disreputable attacks motivated by hunger for power or material gain that might hinder the Soka Gakkai’s admirable efforts to uplift humanity and its splendid success.[19]

            Dr Howard Hunter, now emeritus professor of religion at Tufts University in the United States, said [in 1991] that he was very interested in observing what kind of effect the excommunication of more than 10 million lay followers by a tiny minority of priests claiming orthodoxy would have on the priests themselves, since it was such an extraordinary thing to do. He added that when a religious group loses touch with the hearts of its followers who are striving earnestly to apply their religious beliefs in society and the real world, that group is on the road to ossification.[20]

Celebrating with Our Unprecedented Development

Twelve years have passed since we received the Notice of Excommunication from the priesthood. Our victory in light of Buddhism is crystal clear, as all of you are well aware.

            The Daishonin recorded the fate of Ryokan and his colleagues: “You may think that those who believe in Priest Two Fires [Ryokan] are prospering [but this is certainly not the case]” (WND-1, p. 638). The strict retribution befalling Nikken and his cohorts is proof that they have been excommunicated and condemned by the Daishonin himself.

            Today, all of the aberrations of the Nikken sect have been laid bare for the world to see: the plot to try to destroy the movement for kosen-rufu, the false creed of worshiping the high priest, the erroneous view of the true heritage of Law, the misuse of priestly ceremonies and services, the discrimination that places priests above the laity, and the general corruption and degeneration that pervades the school.

            In contrast, the Soka Gakkai has become the pillar of Japan and a bright light of hope for the world. It celebrates its 73rd anniversary this year with a global network that spans 186 nations and territories [now 190 countries and territories] and with an unprecedented tide of victories.

            Nichiren Daishonin, the Buddha of the Latter Day of the Law, is undoubtedly praising us and smiling on our efforts, while at the same time commanding the protective forces of the universe to keep us safe from harm.

            I am equally sure our victory would bring immense delight to Mr Makiguchi.

Our founding president once observed:

How much more serious is the offence of those Buddhist and Shinto priests who stand even further upstream and put poison into the water. In this case, even a small transgression can become an extremely grave offence, making a cause that will bring infinitely evil retribution. How much graver still it is then to oppose great good and contribute to great evil, to bow to great evil and slander great good.

            I have always fully agreed with these words. In fact, it is the great evil of Nikken and his cohorts that resents and envies the great good of the Soka Gakkai.

            As champions of the correct teaching, we have resolutely triumphed over the schemes of such malicious forces.

            Mr Makiguchi also remarked:

The more others slander and despise the Lotus Sutra, the greater the happiness [its votaries will ultimately come to experience as a result of this persecution]. We are certain to win in our struggle. The important thing is to put the principle of “changing poison into medicine” into practice in our lives.

            On another occasion, he said: “The harder we fight and the stronger we become, the more swiftly actual proof of victory in our Buddhist practice appears.” We have fought in exact accord with the words of the Soka Gakkai’s founder. That is why we have been victorious.

            “The final fate of all traitors is a degrading story of suffering and ignominy,” said Mr Makiguchi with keen perception. What he says is absolutely true, as you have seen with your own eyes.

            President Toda also declared: “To betray the Soka Gakkai is to betray the Daishonin. You’ll know what I mean, when you see the retribution they incur at the end of their lives.”

            And in discussing the Daishonin’s “Letter from Sado,” he said: “The Daishonin declares that when evil priests ally themselves with evil rulers and persecute those who seek to establish the correct teaching, those who fight against such iniquity with lionhearted courage will surely attain Buddhahood.”

            Mr Toda further said: “The Soka Gakkai spirit is to work for the happiness of our country and all countries in the world. . . . The purpose of kosen-rufu is to make it possible for all the world’s peoples to live in happiness.” And he declared: “Let us be as proud as lion kings! For, according to the Gosho, that is how we will become Buddhas – ‘as Nichiren did’.”

Admonish the Enemies of the Buddha Even More Strongly

The Daishonin admonishes strictly:

Both teacher and followers will surely fall into the hell of incessant suffering if they see enemies of the Lotus Sutra but disregard them and fail to reproach them. (WND-1, p. 747)

***

Rather than offering up ten thousand prayers for remedy, it would be better simply to outlaw this one evil. (WND-1, p. 15)

***

From this point forward, no matter what might happen, you must not be the least bit swayed in your faith. You should admonish [the enemies of the Buddha] even more strongly. (GZ, p. 1090)

These are all passages that President Makiguchi and President Toda frequently referred to and cited.

            Let us also never relax in our struggle, fighting on for justice to the very end, just as the Daishonin teaches.

Salute to a Warrior of the Pen

Today, 25 November, is the 100th birthday[21] of the Chinese writer Ba Jin, whom I have met and spoken with on four occasions. I sent the renowned author a congratulatory telegram on this magnificent milestone. Praying for his continued long life, I would like to share with you some of the words of this venerable warrior of the pen who also fought against persecution.

            Steadfast in his belief that truth and justice would prevail, he wrote:

When I say that evil can never triumph over good, I am saying that in every society there is a struggle between right and wrong, between light and darkness, and the final victory must always belong to justice and light.[22]

            He has also said: “Just as a castle built on sand will never be indestructible, power built on lies will never endure.”[23] And: “You cannot lie to yourself.”[24]

            Ba Jin has always held out the hope that the people would become strong and wise, saying: “The people are the best judge.”[25] He further stated:

One thing is certain: if the majority of the people possessed a solid, self-reliant philosophy or independence of mind, refused to be blindly subservient, and spoke out for and had faith in the truth, the ugliness and hypocrisy of the world would be much diminished.[26]

            Ba Jin firmly believes in the importance of standing up for what is right:

The fates of many people have strengthened my own firm and unwavering conviction. That conviction is that the purpose of life is in giving, in being of service, not in receiving or in acquisition.[27]

And:

If you make a start, others will advance behind you. If you take the first step, the second will be easier. If someone takes the lead, he will not be lacking in others to follow after him. In this way, the number of people walking this path is sure to increase.[28]

            I pray for the continued vigorous endeavours of all of you, my precious fellow members, who are leading the way on the path to world peace and happiness for all humanity.

Faith Is the Driving Force for Victory

In closing, I would like to share with you some words that I have been fond of since my youth.

            The first are from the American poet Walt Whitman (1819–1892), who sang in his Leaves of Grass: “I would be the boldest / and truest being of the universe.”[29] Be the boldest, truest beings in the universe! Let’s make that our goal.

            The ancient Greek dramatist Sophocles (c. 496–406 bce) wrote: “In any question the truth has always greatest strength.”[30] There is no weapon stronger than the truth.

            An Ch’angho (1878–1938), a leading architect of Korean independence who is often described as Korea’s Gandhi, declared: “Be determined to accomplish ten things in the time others accomplish one.” Determination is the key to growth and the source of strength.

            A famous passage from the Buddhist scriptures [which is cited by the Daishonin] states:

If you want to understand the causes that existed in the past, look at the results as they are manifested in the present. And if you want to understand what results will be manifested in the future, look at the causes that exist in the present. (WND-1, p. 279)

            By taking up a determined struggle in the present, we will create a victorious future filled with hope and happiness. Ultimately, by triumphing now we ensure our future triumph.

            Faith is the driving force for victory. I therefore call on all of you to charge ahead vibrantly, living out your lives with lionhearted courage.

            Looking towards the Year of Total Victory of Soka, I am praying that you will enjoy the best of health and advance dynamically, filled with hope.

            As we bring this meeting to a close, let’s make a determination and a promise to each other to take the first powerful step towards great victory.

(SGI Newsletters Nos. 5821 and 5826, 11 and 16 December 2003)