15. Claim of Kechi-myaku (True Inheritors)
For the obvious reason, Soka Gakkai did not favor the idea of going independent. It maintains that the Nichiren Shoshu must be reformed under Ikeda's leadership and calls for High Priest Nikken to resign. To Soka Gakkai, Nichiren Shoshu becomes Nikken Shu (Nikken Sect) and Nikken, once regarded as Soka Gakkai's High Priest, is being condemned as Tenma (Demon from the Sky). To suit the occasion, Soka Gakkai also revised its books and study materials on the Nichiren Shoshu's doctrines, especially on the point of Kechi-myaku (true inheritors) of Nichiren and Nikko.
For example, Ikeda, in his book, 'Buddhism in Action', said that 'Presently, as you know, the 67th High Priest, Nikken, has inherited the Law. Now he is the master of 'True' Buddhism....'; that 'The Gohonzon, which we are allowed to receive so that we can pray in our own home, can be inscribed only by one of the successive high priests who inherit the true lineage of Nichiren Shoshu ....'; and that 'Though [other Nichiren sects] may seem the same as ours, they lack the single, unbroken heritage of the Law received directly from Nichiren. If one's faith is not based on this line of inheritance,
it is worthless to embrace any Gohonzon, for no benefit will be forthcoming ....'
Now, Soka Gakkai charges that Nikken is a heretic because he expelled Ikeda and excommunicated Soka Gakkai, and that his loose life-style disqualified Nikken from receiving Nichiren and Nikko's heritage, claiming every prerogative concerning the Gohonzon should rest with Soka Gakkai. It also claims that it is now 'directly connected' to Nichiren and Nikko because Soka Gakkai has converted millions of people to the 'True' Buddhism. Ikeda declares (1992), 'Without our organisation, the True Law would be utterly lost. There would be no way to save humanity. This is why supporting and defending Soka Gakkai is the same as defending and advancing Nichiren Buddhism ....' Here, Ikeda was referring to the incident during WW2, when the Militarist Government wanted Nichiren Shoshu and Soka Gakkai to pay respect to the State Shinto God. At that time, Nichiren Shoshu obliged but Soka Gakkai objected. Nichiren Shoshu explains that it is easy to say and to misunderstand all this now but if one put it in historical perspective it is not so unreasonable, especially when they did not want to see the DaiGohonzon and the Tai-seki Temple being destroyed during that difficult period.
Soka Gakkai has since intensified its focus on Ikeda's Guidance. To members, it is not so much that Ikeda is a Buddha incarnated from Nichiren, but that his 'Human Revolution' (and lately, the 'New Human Revolution') and Daily Guidance are the modern Gosho (Nichiren's Major Writings). In a US Soka Gakkai publication, World Tribune (16 November 92), it was stated that 'one way [of making 'sincerity' real in our lives] is to constantly renew our determination to live with sincerity by putting Ikeda's Guidance into action everyday.... It is important to study Nichiren's Writings and the Guidance of Ikeda, but unless we put all these words into
action, they are meaningless.' As far as members of Soka Gakkai are concerned, they believe that Ikeda is protecting Nichiren Shoshu's doctrine, and see no necessity in debating nor deliberating the issue, despite inconsistencies in before and after quotes from Ikeda that give Soka Gakkai a completely new doctrine.
16. Seattle 'Scandal'
Soka Gakkai is determined to win the war this time. It claims that it wants to modernise Nichiren Shoshu to get it out of the 'dark ages' of 'authoritarianism' in this 'new age of democracy'. Soon after the excommunication, Soka Gakkai changed the contents of the Gongyo (Silent Prayers) Book to include the names of its past two presidents as Kechi-myaku of Nichiren and Nikko. It also announced that members' weddings were not to be held in a temple, but instead at local Soka Gakkai kaikan and officiated by a Soka Gakkai leader. It also promotes yujin-so (Funeral Ceremony by Soka Gakkai's Officials and Members) telling members that their funerals do not require a priest to chant for them anymore. Soka Gakkai hopes that these measures would cause financial hardships to local temples thereby forcing them to denounce the Head Temple and bend to Soka Gakkai instead. Its members also initiated more than 100 civil suits against 'defiant' temples for misplacing their ancestors' urns.
Members are also asked to attend regular Daimoku campaigns held at Soka Gakkai's kaikans around the world to pray for the downfall and break-up of 'Nikken Sect'; while in 1991, a California State Attorney responsible of religious body matters, Ms Linda Johnson, a Soka Gakkai (USA) leader, was found to have had participated in meetings aiming to disband Nichiren Shoshu (USA) in her 'private' capacity. To the Japanese, this scenario is not totally unfamiliar as it is quite similar to a 1970 case, where Kanzaki, a senior leader of Soka Gakkai and a district attorney in Japan then, was involved in the illegal wire-tap on the residence of the chairman of the Japan Communist Party.
As to the position of the wooden Dai-Gohonzon, Soka Gakkai's position is still not clear although its present stance is that the wooden Dai-Gohonzon is now under the 'hostage' of Tai-sekiji Temple. But as from 1993, Soka Gakkai decided to confer its own paper Gohonzon to its members. The paper Gohonzon that Soka Gakkai confers is a reproduction of another paper Gohonzon inscribed by the 26th High Priest, Nichikan. Soka Gakkai says that if one prays with faith to Soka Gakkai's Gohonzon, one would by-pass the priesthood's kechimyaku and connect to Nichiren and Nikko through Soka Gakkai.
Nichiren Shoshu terms these paper Gohonzon as counterfeits and counter-claims that this has put Soka Gakkai as heretical as other Nichiren sects that Soka Gakkai once condemned. Nichiren Shoshu claims that 'good gods would return to heaven' if Gongyo was not recited correctly, in reference to the Soka Gakkai version. Without the power of wooden Dai-Gohonzon, the paper Gohonzon would be powerless let alone Soka Gakkai's 'imitation in form without any substance' and anyone praying to it will not attain enlightenment. It also claims that Ikeda, by 'selfishly' and 'unethically' promoting his own doctrine, has in fact led his faithful and unsuspecting members to fall into the hell of incessant suffering with him together.
Nothing is more sensational than the so-called 'Seattle Scandal'. A few months after Soka Gakkai was excommunicated in 1991, a Japanese-American women named Hiroe Clow, a Soka Gakkai member for more than 40 years, came out to say that she was witness to Nikken'sinvolvement in a prostitution scandal and arrest in the USA when Nikken visited Seattle some 30 years ago (1963). Soka Gakkai published the story and also two photographs of Nikken proving that he was flirting with geishas. Although the FBI has since announced that they could not trace any records in FBI's computer network to the incident, and Nikken was able to show that the two photos had been doctored, Soka Gakkai maintains that they are true and contests the libel action petitioned by Nikken who is claiming US$ 10 million in damages. However, the case is now complicated by the sudden death of Hiroe Clow in her home in California on 23 Mar 96, two weeks before she was to give evidence in the libel suit.
Physical assaults and harassment against priesthood and members sympathetic to them were allegedly carried out by members of Soka Gakkai in certain areas (Time Magazine, 20 November 1995). Soka Gakkai's newspapers and publications also carry stories and comics almost everyday aiming to destroy the credibility of the priesthood.
The war has escalated to such an extent that those visions propagated by Soka Gakkai as humanistic Buddhists who claim to respect an individual's happiness, human rights, religious freedom and world peace are now very much doubted by the Japanese people.
17. Demolition of the Sho-hon-do
In December 1995, Nichiren Shoshu tore down the Sho-hon-do (Grand Main Hall) at Tai-seki Temple. With this demolition, Nichiren Shoshu and Soka Gakkai are determined that they will never look back again.
The Sho-hon-do project was conceived in May, 1964 when Ikeda decided to build a hall of worship to accommodate the Dai-Gohonzonand 5,000 followers. Members were asked to save for a year and donated the money in a 4-day fund-raising drive scheduled in October 1965. The original target for the fund-raising was US$ 10 million, but the actual collection was more than US$ 100 million from 8 million members.
Sho-hon-do was completed and dedicated to Nichiren Shoshu in 1972. This building was regarded as the Kaidan Nichiren had hoped to build : in Nichiren Buddhism, the Kaidan is the ultimate place where the entire world can congregate to worship Nichiren teachings. To symbolise the goal of Kosen-rufu (propagation of the Nichiren Buddhism throughout the world), the foundation was laid with pebbles and stones from all over the world. Although according to Nichiren's own words, the Kaidan should only be built upon the completion of Kosen-rufu, but Ikeda insisted that 'we build the Sho-hon-do first and then get people to come to worship in it. We get the container first and the contents later, as it were.
When the Sho-hon-do was completed, there was a dispute between Soka Gakkai and Nichiren Shoshu with regard to who was entitled to the surplus fund; Soka Gakkai was said to have sent several auditors to check the building accounts. Under the usual circumstances, and in the interest of all members, both parties should have voluntarily published an audited accounts in respect of the building fund to clarify the doubt, but it has never been done so as it was not required under the law. With the advantage of hindsight, this incident could be interpreted as the start of a serious rift between Nichiren Shoshu and Soka Gakkai.
With its huge resources, Soka Gakkai obviously has the upper hand, putting Nichiren Shoshu on the defensive so far. Although most members still stick to Soka Gakkai, the greatest test has yet to come : under the Revised Religious Corporations Bill, Soka Gakkai has to apply for registration again by September 96, and it is unlikely that Tai-sekiji Temple will issue the Certificate of Recognition to Soka Gakkai this time. If it cannot win the war with its Head Temple by then, Soka Gakkai must change its doctrines and the object of worship. Soka Gakkai therefore has to convince its members that its new doctrine is the true Nichiren doctrine and not that of Tai-seki Temple.
18. Ordinary Members
In contrast with traditional Buddhism or Shinto, Soka Gakkai stresses worldly values rather than afterlife ones, emphasising the achievement of health, prosperity, self-improvement, and happiness through faith in Nichiren. During Toda's era, the wooden Dai-Gohonzon was described as the 'Happiness-Generating Machine', and instant benefit could be derived from it if one reveres to it. It therefore has a special appeal to housewives because of chauvinism typical of male Japanese. This is especially so when they enter the climacteric period of menopause and they see the organisation as a source of community and spiritual comfort as they can find every answer in it. Some 65% of Soka Gakkai members in Japan are female. Members are told that they have a higher purpose.
Although many of them do not know much about Nichiren and his teachings, they fanatically believe that their faith is 'the truest religion with the only correct object of worship in the world'. They are also proud of their religion because they think that their religion is a 'non-superficial' one. This conviction leads them to believe that they have the 'right' and 'duty' to shaku-buku other people, and they would be upset, or would even turn to violence, if people told them that their religion or behaviour was objectionable. Otherwise, members are generally well disciplined and respectworthy, and are certainly useful and positive citizens if Soka Gakkai's issues were not involved.
Members are grateful to Ikeda for bringing the 'true' religion to them and, especially among the female members, dutifully pray for Ikeda's good health and safe return to Japan whenever Ikeda is on an overseas trip. They also believe that Ikeda Sensei (Learned Teacher) is a crusader who fights the oppressive establishment, and many are prepared to die for him.
Members usually get their news from Seikyo Shimbun in which one can find countless pictures and articles about Ikeda, who expounds on a wide range of topics from world peace to the prevention of flu, from philosophy to the arts, as if he were the only person in the world who was knowledgeable in these areas of life.
Another important channel through which members get their 'news' is from their leaders at zadankai (Monthly Discussion Meetings). For example, in the 1995 Great Hanshin (Kobe) Earthquake, members were told that there had been no mention made by major newspapers on the help extended by Soka Gakkai to the earthquake's victims.
The reason given was that the media was 'unfair and biased against Soka Gakkai', and that 'Ms so and so just got back from Kobe and she says that she saw TV cameramen telling victims at a Soka Gakkai relief centre that if they expressed gratitude to Soka Gakkai, the interview would not be telecast' and so on.
And because of numerous study, cultural and other activities, their social lives are webbed into Soka Gakkai's circle, and have not much time for outside materials. This is why whenever there is an adverse report on Soka Gakkai's 'secular' matters and not 'religious' matters, they still believe that Soka Gakkai and Ikeda are subject to constant 'persecution' and 'jealousy.' And in order to fight 'persecution' and 'jealousy' in election time, they always get the 'hint' and most will campaign and vote for Komeito. It can be said that members have a fixed mindset, refusing to accept views other than that of their leaders.
As far as international members are concerned, they can be described as an asset to Soka Gakkai. Many of them were initially drawn to the organisation with an admiration for, and an interest in Japan and Japanese. However, because of the language barrier, their understanding of Soka Gakkai in respect to the Japanese society is mainly from their own internal publications, whose accounts are necessarily incomplete, vary in comprehension and detail, and to some extent, speculative. Generally speaking, they are just as sincere and diligent as ordinary Japanese members; and their genuine religious faiths have also been translated by their leaders in Japan to the extent that Soka Gakkai's agenda, including political ones, have the support of the international communities.
19. Conclusion
As far as the doctrine is concerned, Nichiren Shoshu and Soka Gakkai both claim the Line of Transmission of the 'True Law', as if the rest of the human race have to go to either one of them for salvation. Some FAQ (Frequently-Asked-Questions) are : Does Nichiren, claim to be the only 'True' Buddha, outdoing Shakyamuni or is Nichiren Buddhism qa mirror reflecting the light shed by Shakyamuni Buddha? Is the Dai-Gohonzon genuine or not? Is reciting only 2 Chapters of the Lotus Sutra without really studying them, sufficient to understand the wisdom of Buddha (Shakyamuni or Nichiren, it's doesn't matter here)? And by rejecting the centrality of Shakyamuni, can one still be called a 'Buddhist'?
People may no longer look at the religion as a misfortune-preventing or supernatural system anymore and just believe "encouraging"stories at face value, having no criteria to evaluate its truth. They may also want to practice the religion in daily life rather than only chant for wealth or personal benefits, as this might not have been Buddha's (Shakyamuni or Nichiren, again, it doesn't matter) original ideas. Some even believe that a true prayer is an inward examination of self-conscience and an outward well-wishing to others, attaching not much importance on praying for selfish favour. They may also prefer to perform meritorious deeds through
generosity, good moral conduct, etc. The exclusive devotion to a single personality (living or dead) whose authority is final would gradually give way to beliefs using 'common sense'. In short, they may want to 'investigate' and 'know' instead of being made o 'listen' and 'believe.'
Buddhists, unlike Nichirenists, generally discard sectarian bias too. Nowadays, Mahayana Buddhists are free to visit Hinayana Temples (like those in Thailand) and pay respect to different deities enshrined in the temples. To them, all sutras are Shakyamuni's teachings but represent different vehicle, and paying respect because they all belong to Shakyamuni's family.
Japanese culture in fact is a mixture of Shinto, Zen Buddhism and Confucian Thoughts, but not Nichiren Buddhism. Nichiren Buddhism was never central to Japanese civilization although it has existed for more than 700 years. This could be due to all Nichiren sects taking a narrow view on Nichiren teachings. Even in the Soka Gakkai's Tokyo Fuji Art Museum, none of their collections are related to Nichiren Buddhism, except at the Reception Hall where Ikeda's photography is displayed, and yet again has nothing to do with Nichiren Buddhism. If we take lessons from history, Japanese civilisation might be destroyed one day if everything were to follow the present narrow interpretation of Nichiren teachings, just like in China's
Cultural Revolution.
A Buddhist is also supposed to be compassionate and tolerant, but the general view on Soka Gakkai is that it lacks either of them, not to mention mutual respect. Other social and religious organisations in Japan thus always throw prejudice towards its 'conciliatory' attitude.
For example, in January 1996, Soka Gakkai International (SGI), the international arm of Soka Gakkai, unveiled its new Charter where Clause 7 reads : 'SGI shall, based on the Buddhist spirit of tolerance, respect other religions, engage in dialogue and work together with them towards the resolution of fundamental issues concerning humanity.' They see Soka Gakkai generalising the term 'Buddhism' again as meaning only Nichiren Buddhism; and its intentions as politically motivated, with the general elections coming up within a year.
In fact, Soka Gakkai's greatest vulnerability is its dark side: it is suspected of using religion as a means of gaining political power.
To most people, political issues are ideally dealt with by consensus in a pragmatic way, beyond narrow ideology and blind passion. Although many social ills can be dealt with by using wisdom gained from a religion, religious wisdom is reflected through the actions of individuals and not through religious bodies. A religious believer must therefore be free to support and engage in any social or political causes they deem worthy. Thus it is common that people do not always agree on political or social issues even if they have the same religious belief.
If religions interfered with politics, the consequences could be disastrous. Externally, whenever there is a wrongdoing, a religious body could shield itself in the sanctuary of religious freedom and lament any criticism as religious persecution and anti-religious, so as to arouse its members' emotion. This would hinder a normal democratic process. Internally, a religious organisation has always divided itself into factions, some fundamental and some moderate. When leaders of different doctrinal factions are involved in power plays, a bloodshed-prone struggle would intensify. Vast energies and resources would be wasted on arguing about these issues which leads to no end.
Furthermore, most religious leaders believe in absolute power, which make them prone to abusing their positions rather than fulfilling their responsibilities. Some religious leaders may at certain time show 'good' character and conduct, but again, there is no guarantee that they, and as a matter of fact, their successors, will be able to retain the high social and political morals in response to increasing power. It could be said that these leaders show no signs of heeding the old adage that power tends to corrupt and absolute power corrupts absolutely. As an example, Mao Zedong, a person so trusted and respected in his early days of struggle for his ideology, turned out to be a monster who nearly destroyed 5,000 years of civilization in China during his 10-year Cultural Revolution.
Since there is also no mechanism for checking and balancing the powers of religious leaders, and since cons have always outweighed pros, it could be argued that it is irresponsible, even sinister, for a religious body to make use of its members for its political cause because these people are so intensively inculcated with their religious teachings that they totally believe and trust
their leaders. And no matter how 'sacred' the political mission is, religious leaders, who are supposed to be more learned than ordinary people and thus know the consequences, can only be seen as having their own ulterior motives.
Soka Gakkai argues that Buddhism and democracy can co-exist because Buddhism is supposed to be compassionate and tolerant. This is quite a departure from the universal understanding of a democratic system: democracy, if entangled with religious confrontation, with no room for compromise, will not be able to function. People in Japan also do not generally hold this contention because mixing politics with religion have caused immeasurable human tragedies through the ages, as evident from the bloodshed in Northern Ireland and Bosnia. This could also be illustrated as Ikeda's repeated avoidment to appear in the Parliament under the sanctuary of religious freedom : is he above the law or is he defending Japan's democratic system ?
Dr. Bryan Wilson, Professor Emeritus at the Oxford University, in a speech on 10 April 1996 delivered at the Soka Gakkai-affiliated Boston Research Centre, highlighted 10 appealing features of Soka Gakkai to prove that it was a 'world affirming' religious body. This makes Soka Gakkai appear nearer to the definition of a self-help group, in which a variety of social and religious institutions already exist today, having similar features but without political equivalents.
Whether the next century will be the 'Century of Big Victory', as claimed by Soka Gakkai, remains to be seen. -- T.Hirano
No comments:
Post a Comment