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". . .the background, meaning, content & spirit. . ." by Rev. Kando Tono

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Reginald Carpenter

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Mar 24, 2010, 2:21:16 PM3/24/10
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". . . the background, meaning, content and spirit . . ." (front cover)

". . .the background, meaning, content and spirit . . . " for Nichiren
Shoshu believers in America, to help them re-evaluate their faith.
by Reverend Kando Tono.

P.O. Box 1868, Grand Central Station, New York, NY 10163

Copyright Kando Tono 1981 (front sheet)
***************************************************
(to be continued . . . )
WorldPeace! }:<{0

Reginald Carpenter

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Mar 24, 2010, 5:13:27 PM3/24/10
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PREFACE

Nikko Shonin was the founder of the Nichiren Shoshu Head Temple at
Taisekiji. He had been the chief priest of the temple at Mt. Minobu,
where Nichiren Daishonin lived for the last nine years of his life. In
order to protect and keep the Daishonin's teachings intact, Nikko Shonin
had to leave Mt. Minobu. Upon doing so, he wrote a letter to a
believer, which reads in part:

"Words cannot begin to describe how grieved I am, and how dishonorable
it must seem that I have to leave Mt. Minobu.

After repeated consideration, however, I have concluded that the
ultimate point is to keep Nichiren Daishonin's teachings pure and to let
them be truly realized in the world, no matter where I am."

When I read this passage, I cannot help being affected by it. Nikko
Shonin's intention was to protect the teachings only. In order to do
so, he had the courage to leave the final place where the True Buddha
lived and preached.

Today there are other sects of Nichiren Shu that are followers of the
five elder priests (the Goroso) who were disciples of Nichiren Daishonin
while he was alive and who deserted the orthodox teachings after his
death. These sects contend that Nikko Shonin was the first person who
committed ha wagoso (the slander of breaking the itai doshin of the
priesthood, the wagoso). But even Nichiren Shu priests of good
conscience must know they cannot accuse Nikko Shonin as the ha or
disunifier of the wagoso (priesthood).

Criticism of Nichiren Shoshu lay organizations or their leaders has
nothing to do with destroying the wagoso. Wagoso can be judged only
from the viewpoint of whether or not a person is following the teachings
of Nichiren Daishonin.

The Daishonin's teachings are made clear in the Gosho and in the words
of the respective high priests, including the Rokkan-Sho, the six
volumes of Nichikan Shonin. The proper pursuit of the wagoso, priests,
is to reflect on our faith through reference to these writings. This
pursuit leads naturally to clarification of questions concerning lay
organizations.

However, the concept of ha wagoso is being used today in a radically
different context. The present use of the term arises apparently from
the interpretation of the leadership of the Nichiren Shoshu lay
organization, Soka Gakkai of America, popularly known as NSA.
(i)

Reginald Carpenter

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PREFACE continued . . .

During the last several months we have seen NSA quote the High
Priest's words to legitimize its interpretations and lend them the
appearance of authority. These quotations always favor the NSA
position.

As a result of the strife within Nichiren Shoshu, 200 priests were
recently punished and six were excommunicated.

On November 26, 1980, the present High Priest, Nikken Shonin, reminded
us that:

"Although some Nichiren Shoshu priests were recently defrocked and
others demoted, I hope you will not say, 'The Soka Gakkai has not
committed any mistakes nor have its leaders. Look, the priests who
criticized and slandered the Soka Gakkai were punished.' This you
should not say even if you become emotional when talking with those who
are against the Soka Gakkai."

It is evident that the Soka Gakkai and NSA have yet to fulfill the
directive Nikken Shonin gave on October 8, 1979:

"The Soka Gakkai must continue to give thorough explanation of the
so-called June 30, 1978 and the November 7, 1978 agreements to its
entire membership so that each member can understand the background,
meaning, content and spirit of the agreements."

The two agreements to which the High Priest refers brought no
substantial change for the membership within the United States. NSA
members, for the most part, have not been able to learn the "background,
meaning, content and spirit" of those agreements from their leaders.

Whenever believers have asked me questions about their faith, due to
the incorrect concepts and pursuits of their lay organization, I have
been stunned at how much they suffered unnecessarily.

This publication is an explanation of the history of the Soka Gakkai's
errors and intentions which culminated in the two agreements at issue.
All most all the difficulties within the organization depend, not on
individuals' personalities, but on the character of the organization
itself. Since its inception, the Soka Gakkai's policies have deviated
from orthodox Nichiren Shoshu doctrine. These errors and deviations
directly affect your faith in Nichiren Shoshu. (page ii)

Reginald Carpenter

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PREFACE continued . . .

The responsibility of the priesthood to correct the misdirection of
the Soka Gakkai cannot be overlooked -- especially in view of many years
during which that deviation was permitted to continue. We Nichiren
Shoshu priests must strictly review our conduct in this regard.
Although some priests have consistently spoken against the errors of the
Soka Gakkai, the organization, in fact, was allowed great leeway. The
Head Temple believed the Soka Gakkai would curb its excesses naturally
with the time-honored teachings of Nichiren Shoshu. This adjustment
never occurred; the deviation continued to grow in scope and depth.

I can sympathize with the consternation this publication may cause
you, but as an ordained priest of Nichiren Shoshu I am sincerely trying
to fulfill my vows. The aim of this material is to help you re-evaluate
NSA/ Soka Gakkai, its senior leaders (including the international
president) and, as a result, your faith in this religion.

In the pages that follow, I have had to cite specific events and
people to facilitate a complete understanding of the difficulties we
face. If the revelations upset or alarm you, please remember the
Gohonzon is more powerful than anything else and is continually
illuminating the truth.

Reverend Kando Tono
May 1, 1981

(page iii, end of preface)

Reginald Carpenter

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BIOGRAPHICAL NOTE

The Reverend Kando Tono has more than 18 years' strict training and
experience in the doctrines and practice of Nichiren Shoshu Buddhism.
Born February 18, 1952, as Yasuhisa Tono in Kyushu, he became an acolyte
at the Head Temple in Taisekiji when he was only 11 years old. At that
time, he took the name of Kando, which means "to go through." He
graduated from Soka University in June 1975 with a degree in English
Literature and was fully ordained as a priest of Nichiren Shoshu in
April 1977. In January 1980, he was appointed the first chief priest in
the northeastern United States, with headquarters at a temple in
Flushing, New York. Presently, he is a priest at Daisenji Temple in
Tokyo.

(page iv)

Reginald Carpenter

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TABLE OF CONTENTS

Introduction . . . page 1
Events of 1973 . . . page 2
The Memoranda of 1974 . . . page 3
Realities Concealed . . . page 5
Effect on the Daishonin's Teachings . . . page 7
Situation in America . . . page 9
Deviations of 1977 . . . page 13
The Yamazaki Affair . . . page 14
Causes of Disunity . . . page 16
The Yanagawa Report . . . page 17
Corruption of the Liturgy . . . page 19
Distortions of 1977 in Detail . . . page 21
Three Treasures Under Attack . . . page 24
Role of Priesthood . . . page 25
The Two Agreements . . . page 27
Ikeda's Resignation in 1979 . . . page 32
Footnotes . . . page 34
Conclusion . . . page 35

Appendices
A. Background: The Soka Gakkai and Nichiren
Shoshu . . . page 39
B. The Komeito . . . page 41
C. The Hokeko . . . page 47
D. Ogasawara Incident . . . page 48
E. The Agreement of June 30, 1978 . . . page 50
F. Ikeda's Resignation . . . page 62
G. The Yanagawa Report - Covering Page . . .
page 63

(page v)

Reginald Carpenter

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THE BACKGROUND, MEANING, CONTENT AND SPIRIT

Introduction

Nichiren Daishonin declared in the Ongi Kuden (the Oral Teachings),
"To hide one's defects and praise one's own virtues, and not be able to
reflect on one's own self, is to be a person with no sense of personal
shame. . . . That person has a lack of faith."

Unfortunately, many individuals within Soka Gakkai/ NSA behave in a
manner that fits that description. This is profoundly regrettable when
we consider that Nichiren Shoshu Buddhism alone holds the supreme law of
the universe.

The second High Priest, Nikko Shonin, reminds us of our strict and
noble tradition with this statement: "The teachings of the Fuji sect
[former name of Nichiren Shoshu Taisekiji Sect] has not even the
slightest misunderstanding of Nichiren Daishonin's true intention."

Because I am aware how fortunate we are to be the recipients of this
teaching, I have compiled the account which follows with the sincere
hope that it helps you to recognize the need to do sange (Buddhist
repentance) to Nichiren Daishonin. This is the only way we can begin to
eradicate the poisonous state of "no sense of shame" within Nichiren
Shoshu and thereby bring a halt to onshitsu (slander) and distorted
beliefs. Through this process we can pave the way for our Buddhahood
and the attainment of kosen-rufu.

No Nichiren Shoshu priest denies the blood, sweat and tears of the
American membership in their struggle to do shakubuku. We respect your
individual and collective efforts.

I grew up under the loving care of parents who practiced this Buddhism
and devoted their lives to the Soka Gakkai. So, I was naturally
inspired that I, too, would be helping the Soka Gakkai through my
responsibility as a priest. In spite of obstacles and temptations, I
received encouragement from witnessing the strong and clear faith of
many members.

I cannot imagine, however, that any believer is unaware that a
disturbing situation exists today in NSA/ Soka Gakkai. Therefore, I
would like each of you to better understand the history and nature of
our past and present difficulties. Without examining the roots of these
misunderstandings you can never free yourself from the narrow view that
hinders the development of Nichiren Shoshu Buddhism and the true unity
that Nichiren Daishonin requests in his Gosho.
(page 1)

These errors are embodied in Daisaku Ikeda's New Year's Day Greetings
of 1977, his Gosho Lectures on the Heritage of the Ultimate Law of Life
and the True Entity of Life first printed in the United States in 1977
and reprinted in the World Tribune in Spring 1980, in certain chapters
of The Human Revolution and in other Soka Gakkai/ NSA publications as
well.

In order to clarify these errors, I believe it is necessary to review
certain events that led to the major castigation the Soka Gakkai and its
leader underwent in the late 1970s.

During the time of the Sho Hondo construction {1965-1972}, a
"construction supervision" planning board meeting was held at Myokyoji
Temple in Tokyo for clergy and laity who were involved in the project.
Seating plans were established that would have placed the High Priest on
an elevated dais at the head of the conference table, with Ikeda behind
him on a slightly lower dais in a chair next to and parallel with the
priest next in seniority. When Ikeda learned he would not be parallel
with Nittatsu Shonin, he claimed to have discovered that unappetizing
melons were to be served and on that ground cancelled his attendance.
After the Sho Hondo was completed, many more aberrations occurred.

Reginald Carpenter

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Events of 1973

In October 1973, Reverend Ogawa, Priest in charge of the Internal
Affairs Bureau at Taisekiji, reported:

"After our Gokaihi (ceremony where pilgrims pray to the Dai Gohonzon),
President Ikeda and Vice President Fukushima were waiting for the High
Priest, when Mr. Fukushima, upon seeing Nittatsu Shonin arrive, muttered
rather loudly and with obvious disrespect words to the effect: 'Well!
He finally made it! Its about time!' At which point Daisaku Ikeda
barked to the High Priest the following command: 'Give us one billion
yen.'

I imagine that the High Priest did his best under that trying
circumstance to control his temper, but afterwards he walked into the
Internal Affairs Office and with deep sadness lamented: 'I just cannot
get along hand in hand with the Soka Gakkai because of their attitude.
I have got to protect the true faith even if it means Nichiren Shoshu
becomes a small sect again.'" #1

In spite of Nittatsu Shonin's reservations, Nichiren Shoshu did
deliver a document dated October 17, 1973 to the office of then Vice
President Hojo which reads: "Nichiren Shoshu will present 1 billion yen
to the Soka Gakkai and also will transfer 370 million yen from its Sho
Hondo Maintenance Fund to the Soka Gakkai. Total: 1.37 billion yen."

This document must be understood in the context of the Head Temple's
relationship with the Soka Gakkai at that time. Nittatsu Shonin had a
deep sense of gratitude for the Soka Gakkai's help in the years
following the war and so was reluctant to reject the organization's
demand for funds. Nevertheless, it should be stressed that during the
700-year history of Nichiren Shoshu such a contemptuous act as asking
the priesthood for major amounts of money has never before occurred.

Even this did not satisfy the Soka Gakkai's leadership. Within a
month, Vice President Hojo came to Taisekiji and strongly suggested to
the High Priest that he allow the lay organization to examine Nichiren
Shoshu's financial sheets, or else the Soka Gakkai would sever its ties
with Nichiren Shoshu.

Soon, accountants for the Soka Gakkai came to Taisekiji and spent
several months examining the financial records. They found not the
slightest evidence of hidden money or financial misdealings.

Though I would prefer not to mention such painful occurrences, I must
do so to prepare you for what I am about to reveal.

(pages 2-3; to be continued . . . )

Reginald Carpenter

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The Memos of 1974

In 1979, reports from then General Director Hojo to President Ikeda
regarding 1974 incidents were released to the public. There were two
reports: one dated May 10, 1974 and one June 19, 1974. Those memos
were subsequently reprinted in several pamphlets both within and without
Nichiren Shoshu. As a result, in 1979 the Seikyo Shimbun acknowledged
in print that the reports being circulated were official.

The first report follows:

MAY 10, 1974
MEMORANDUM

FROM: Hiroshi Hojo
SUBJECT: Regarding the Head Temple

"On May 9th, when I met the High Priest his conversation was really
outrageous. It was so outrageous I really came to doubt that he was
truly a High Priest, and if indeed he did have faith.

He will become a big obstacle for Kosen-rufu, and I felt the source of
all problems in the priesthood regarding the relationship between the
priests and the Soka Gakkai was due to him.

It seems his true nature, a nature Sensei had perceived years ago, was
made very apparent to me in this meeting. All the same, it was still
disconcerting and pitiful to experience his opinions firsthand.

He has not thought of Kosen-rufu at all, but has mainly concerned
himself with increasing the assets and financial security of the
priesthood, and perpetuating their tendency to look down on laity.

In order for the Soka Gakkai to successfully co-exist from here on out,
I suggest the following choices, keeping in mind that if the High Priest
had faith we should follow him, but he doesn't.

And since he doesn't have faith, we should placate and simply pay him
lip service -- in effect, prop him up and treat him like a figurehead
with no real authority.

Or, we should completely confront him and go the distance. In other
words, if necessary we will have it out with him completely, and fight
him to the bitter end -- forever holding high the banner of the Soka
Gakkai.

At any rate, I confirmed my determination to resolve Sensei's most
pressing problem, i.e. the problem being the High Priest and the
priesthood and their inter-relationship with the Soka Gakkai."

(pages 3-4; to be continued . . . )

Reginald Carpenter

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Hiroshi Hojo's second memo reads:

JUNE 18, 1974
MEMORANDUM

SUBJECT: Regarding the Head Temple

"As you, Sensei, have been reminding us, the High Priest is indeed more
unbecoming (gross) than we could ever have imagined. We've decided to
somehow fight it out with him -- the present state of the High Priest's
mind is not a temporary one. He may not imagine that his words have
caused antagonism and confusion within the priesthood, but probably
thinks that it is the Soka Gakkai that is in a state of consternation.

In the long run, there is no way but to cut ties diplomatically in
such a way that the members will stick with the Soka Gakkai.

Essentially, the difference between us and the Nichiren Shoshu sect is
one comparable to the difference between Catholics ad Protestants in
Christianity.

We had better not break off relations in the very near future, for to
insure the tactical advantage is important. Therefore, in the interim,
I would like to open a new path by assuaging his histrionics and
improving the channel of communication with Reverend Hayase (at that
time chief priest of Nichiren Shoshu Internal Affairs).

But, when the time comes, I will fight for our rights with all my
ability."

These are the opinions of the man to whom Daisaku Ikeda entrusted the
Soka Gakkai, saying he did so ". . . because we have completed the
'Seventh Bell' and established a solid foundation for kosen-rufu. . . .
The reins of authority can now be turned over to Mr. Hojo."

What in actuality was on the High Priest's mind at the time the Hojo
memoranda were written? In 1974 he told the priesthood:

"I admonished him [Ikeda] because I believe that the present situation
would have become truly miserable had I remained silent at this crucial
time.

Due to this necessary criticism, there may be some immediate turmoil,
but as I told you at the Priesthood General Convention last May, I would
protect the pure integrity of the Head Temple even if I had to do it all
alone. I also reminded you then that, nevertheless, I did not mean to
imply it was advisable to cut ties with the Soka Gakkai and fall back on
farming the extra acreage of Head Temple in order for the priesthood to
be purely self-sufficient.

Yet, I always prompt fellow priests to remember that they must be
willing to protect the Head Temple with that degree of pure ardor that,
were it ever necessary, they would farm the grounds in order to survive
with purity (if the alternative would mean being compromised by the
contribution of a laity whose intent was somewhat corrupt.)"

(page 4-5; to be continued . . . )

Reginald Carpenter

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Realities Concealed

Daisaku Ikeda and Hiroshi Hojo, who were the cause for the High
Priest's apprehension and the reason for his warnings to the priesthood,
hid these realities from the general membership time and again by the
common but deceiving technique of giving members a somber look and
telling them to protect the Head Temple and follow the High Priest.
That kind of guidance destroys the dignity of the High Priest, for it is
laced with hypocrisy.

Knowledge of the person who wrote these memos and the one who
received them should not threaten the faith and practice of Nichiren
Shoshu believers. Nonetheless, few people can help being disturbed by
the unrepentant and careless attitude in faith revealed by these
actions.

The Soka Gakkai was alarmed at the effect on members of these memos.
It ran an article in the December 1, 1979 issue of the Seikyo Shimbun
which said:

"In the reports [quoted above], the strategy for severing ties was
noted, but that was a temporary outburst of one individual and not the
official policy or the projected policy of the Soka Gakkai. Those memos
were strongly denounced by President Ikeda at the time of their
delivery."

It can be proven, however, that Hiroshi Hojo's memos were not
temporary outbursts. In the first place, they were written over a
month's time. Second, there is proof of long range planning in Hojo's
language: ". . . In the long run there is no way but to cut ties. . . .

We had better not break off relations in the very near future, for to
insure the tactical advantage is important. . . .When the time comes, I
will fight for our rights with all of my ability."

(page 5-6; to be continued . . . )

Reginald Carpenter

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As further evidence that the Soka Gakkai was carrying out a
premeditated strategy, I refer to a document filed April 12, 1974 and
addressed to Daisaku Ikeda. Its purpose was to clarify how the Soka
Gakkai could control Nichiren Shoshu Head Temple. The report's authors
are Yamasaki and Yahiro, both senior legal advisors to the Soka Gakkai
at that time:

MEMORANDUM: APRIL 19, 1974

TO: Daisaku Ikeda
FROM: Yamazaki and Yahiro
SUBJECT: Head Temple

"We have successfully studied all the affairs of the Head Temple. We
submit there are two ways whereby we can handle and manage all of
Nichiren Shoshu.

METHOD #1

Soka Gakkai has to finalize its relations with the Head Temple in the
future. We should plan to reform ourselves but only on the surface,
thereby seeming impeccable in the eyes of everyone. In actuality,
behind the scenes we would be laying the intricate groundwork that would
enable us to make a clean and complete break from Nichiren Shoshu in
three years.

METHOD #2

We will plan to solidify our backbone as a movement by taking over and
completely controlling the Head Temple.

In order to prepare for this control target, we recommend a four course
initiative:

1. Actual control of the Head Temple's financial and corporate
bureaucracy.

2. Control of the cash-flow within Nichiren Shoshu so that Nichiren
Shoshu becomes increasingly dependent on the support of the Soka Gakkai.

3. Control of all the leadership presiding over Nichiren Shoshu
believers, and control of the subsequent review and dismissal of
leadership. Furthermore, we suggest the clear establishment of the
extensive authority of the General Chief of All Laity (Hokkeko-Sokoto)*
by strengthening and expanding that position as it is presently
delineated in the Nichiren Shoshu by-laws.

4. Finally, we recommend the establishment of a central lay authority to
oversee the entire religious movement (including both clergy and laity)
in foreign countries.**"

* Daisaku Ikeda has held this position

** The establishment of Soka Gakkai International with Daisaku Ikeda as
its President.

That report was submitted with the firm intention of achieving all the
itemized points within three years. So, it is not surprising that by
1977 radical and deviant moves began to be initiated openly.

The stand alone spirit of the High Priest and the alertness of many
priests and lay believers stymied the Soka Gakkai's master-plan.
However, the Soka Gakkai's endorsement of that memo resulted in
corruption not only of its own finance and bureaucracy, but more
significantly of the doctrines and teaching of Nichiren Shoshu.

(page 6-7; to be continued . . . )

Reginald Carpenter

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Effect on The Daishonin's Teachings

Let us now consider the more serious question of how the teachings of
Nichiren Daishonin have been altered.

In July 1974, the late High Priest Nittatsu Shonin said at Taisekiji:

"Recently around here too, members frequently say that a certain book
is the modern Gosho. I myself have heard it often, and also heard that
a certain person is the Buddha. I am seriously worried about these
claims."

That "certain book" is The Human Revolution, which has as a major
theme the fusion of master and disciple. This misapplication of the
Buddhist principle of shitei funi has conditioned millions of members to
idolize the president and think he is omniscient and absolute.

In Daisaku Ikeda's own words, we see glaring examples of excess like
the following:

"Since I am your leader, it is my duty to see to it that you will be
happy . . . I know that other leaders are doing their best to give
merciful and kind guidance, but their consideration for you is but a few
hundredths of what I think of you. Their thoughtfulness is poles apart
from mine. This is a strength which only I have, which no one else can
imitate. #2

Although my opportunities to see you are rare, I hope you use The
Human Revolution as your medium of conversation. I have written . . .
to fully record the noble and lofty history of Nichiren Shoshu.

I enshrine the truth of my revered master (Toda) and Nichiren Shoshu
in The Human Revolution. In the truest sense, the essence of Nichiren
Shoshu cannot be understood, but (except) in the reading of The Human
Revolution through practice." #3

Words such as these and those in The Human Revolution help endow
Daisaku Ikeda with the mantle of infallibility. In public he has said,
"There is no teaching or doctrine that states Daisaku Ikeda is a
reincarnation of Nichiren Daishonin. Actually everyone is chanting to
the Gohonzon and not to me." But that disclaimer pales in light of what
actually occurred.

(page 7-8; to be continued . . . )

Reginald Carpenter

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At that time, a book entitled The Study of the Teachings and Me was
delivered to all Soka Gakkai leaders. In his preface of this book
Daisaku Ikeda says:

"May this book, The Study of the Teachings and Me, be engraved into
your life. When it was edited, there were some grammatical corrections,
but for the most part all of the manuscripts were printed verbatim.
Last of all, I'd like to thank the contributors, in spite of their busy
schedules. (This book is an anthology of many leaders comments on their
study.)"

In the same book Vice President Fukushima wrote:

"The Human Revolution is a mysterious book; it is not too much to say
it is the complete modern-day Gosho. Within the author's life, Nichiren
Daishonin's spirit is aflame. All the teachings are incorporated
without any compromise and come to blossom in The Human Revolution. I'd
like to repeat again, The Human Revolution, is today's gosho. There is
a mysterious kechimyaku between Nichiren Daishonin and the book. In all
honesty, I must say it is more than just coincidence."

Although many Japanese publications have suggested that The Human
Revolution was written mainly by a ghostwriter, Zentaro Shinohara,
nonetheless it is the embodiment of Ikeda's ideas, whoever wrote it.
Those ideas are also apparent in his written guidance that actually is
an edited version of spoken guidance.

Not only Genjiro Fukushima, but Hideyo Hachiya, Men's Division Chief,
called President Ikeda the "Daidoshi", the "Great Leader of
Propagation", a title strictly reserved for Nikko Shonin as recorded in
the third prayer in the Liturgy of Nichiren Shoshu.

Furthermore, the leaders who supported the near deification of Daisaku
Ikeda were promoted and quickly moved up in rank. Continually rewarding
leaders who embraced that viewpoint revealed Ikeda's true intention,
which was far different from his apologetic disclaimers.

In 1979, Fukushima was used as the scapegoat of the moment, dismissed
from his position as one of the major vice presidents and fired from
employment within the Soka Gakkai. Ikeda was unwilling to acknowledge
his own culpability: when the conflict became apparent, he feigned
innocence.

(page 8-9; to be continued . . . )

Reginald Carpenter

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Situation in America

In the United States the fundamental problems manifested themselves
differently than in Japan, although the questions of faith are
identical.

This misapplication of the Buddhist principle of shitei funi is also
apparent in the distorted guidance of NSA leaders such as:

"The master-disciple relationship is essential to your faith and your
members' benefit. As a disciple of President Ikeda, it is very
important to seek and practice his guidance. He is the only one who can
correctly interpret the teachings of Nichiren Daishonin so that we can
understand. #4

It is difficult for us to apply [the Gosho] to our modern life.
President Ikeda restored the Daishonin's Buddhism for modern people's
lives . . . he is our master in the Buddhist practice to attain
enlightenment. No one has ever brought the Gohonzon . . . so close to
us. . . . He shows us the correct spirit of practicing Nichiren
Daishonin's philosophy. #5

[President Ikeda] talks about the profound master-disciple
relationship that existed between Presidents Makiguchi and Toda.
Without this principle, there would be no true Buddhism or means to
attain enlightenment . . . We should continually seek President Ikeda's
guidance. . . In this way, we can transform ourselves . . . The
lifeblood of sincere faith runs only through the truly united campaign
of the Soka Gakkai. #6

Leaders, through the chain of command, give President Ikeda's guidance
to their members. Only President Ikeda can correctly interpret the
profound teachings of Nichiren Daishonin. Leaders are a vital link to
President Ikeda . . . It is like going to school but not going to class.
They must have a seeking spirit to learn about President Ikeda because
that is the only way they can develop faith and refine their practice.
#7

I can't help but wonder at the profound insight that President Ikeda
has into man's future. #8

I wish to state, ask not what President Ikeda can do for you -- ask
what you can do for President Ikeda. #8

The Dai-Gohonzon, always at the Head Temple, is in close communication
with you through your Daimoku. This is the principle of Mai ji sa ze
nen (The Buddha is ever thoughtful to lead the people to enlightenment).
This is just as true with President Ikeda; he is always chanting Daimoku
for you. Whether you live in America, South America or Europe, your
Daimoku will definitely reach President Ikeda and the Dai-Gohonzon.
This is why you should always keep them first in your mind." #9

(page 9-10; to be continued . . . )

Reginald Carpenter

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The effect of such distorted guidance appears in members' views of
their President. An example of this is apparent in the following NSA
Quarterly account of a member's experience before and during an NSA
Convention:

"[At a meeting a few months before the convention], President Ikeda
said, . . . 'It's a great man who plays the piano. It's a great man who
practices Buddhism. But it is an even greater man who does both.'

. . With sudden insight [she] thought, 'President Ikeda would want me
to dance. NSA and my daily life are the same thing. I felt the depth
of his wisdom. He had so much wisdom, the way he said it.'

. . . To a participant [in an NSA Convention], the months of
preparation and events themselves provide an opportunity to learn about
President Ikeda under the direction of General Director Williams. A
complete change of character can transpire . . .

. . . The convention had taught her how to fight. She could win . . .
Should she lose her job, or change her vocation . . . [she] will still
have something even greater. The . . . convention gave her a priceless
treasure that cannot be taken away from her . . . She is grasping hold
of President Ikeda's spirit.

[She now says,] 'I understand more now about who he is . . . When I
look at President Ikeda or read anything by him, I get an overwhelming
feeling that by following him, I'll be successful and happy in my life.
I have strong confidence that he's the one . . . That's what makes him
special. Every night now, I look at the moon, because it reminds me of
President Ikeda. It's right out there in front and doesn't try to hide,
yet there's so much we don't understand about it, so much to seek.'" #10

Further effects on members' views of their President appear in the
following examples:

"When President Ikeda came into the meeting hall it was as if
everything was complete; I really felt that we were the closest ones to
President Ikeda. When the meeting was over, I was completely refreshed
and at such a high level of happiness that I knew that President Ikeda
is our true master. #11

Hearing his [President Ikeda's] voice of mercy . . . gave me the
determination to fulfill my personal mission . . . "

The depth, the love, the concern, the greatness of this man [President
Ikeda] reaches out to all members and will touch the lives of everyone
on this earth. President Ikeda will attain kosen-rufu but he needs our
cooperation . . . #11

Hearing the benevolent voice of the President [Ikeda], unhappy people
everywhere are rising with new hope. Thus, the Nichiren Shoshu lay
organizations in areas outside of Japan have experienced phenomenal
growth." #12

Many of you have probably heard expressions similar to those.

(page 10-11; to be continued . . . )

Reginald Carpenter

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Until 1979, the priests in the USA were legally employees of NSA. The
priesthood did not initiate it own religious corporation in this country
because it feared such a move would exacerbate the problems that already
existed in NSA.

Reverend Furuya, former Chief Priest of the Hawaii Temple and later of
Myohoji in California, stated that to institute a separate clergical
corporation would destroy the Soka Gakkai's raison d'etre in the United
States.

The result was that temples and priests in the United States were
under the supervision and control of NSA. All donations to the temples
went to NSA Headquarters and priests received a salary from the lay
organization of NSA. Until 1974 the priests had no independent cash;
they had to get permission from NSA for all purchases. This forced a
dependence that was demeaning. After 1974, there was some degree of
liberation in that donations to temples went to their own temple bank
accounts, and priests could at last manage their own gokuyo.

(page 11-12; to be continued . . . )

Reginald Carpenter

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To go back in time a bit, on December 3, 1972, there was a discussion
that took place between Reverend Furuya, George Williams, James Kato and
Mike Kikumura. A record of that discussion is in the monthly magazine,
Renge, which is printed under the auspices of Taisekiji for the
priesthood.

REPORT OF DISCUSSION DECEMBER 3, 1972

George Williams: President Ikeda said to me: 'We should not embrace
the approach of making the temple the center of our practice. We should
instead make the kaikans the center. Both of them have the High
Priest's Gohonzon. Since the kaikans have Gohonzons that are inscribed
by the High Priest, we can do it our way.'

Giving Gohonzons will be done not only by the priests, but also by the
headquarters leader for each area as well. All Gohonzons for America
were given to President Ikeda by the High Priest, and the president has
declared to me: 'I send these Gohonzons to you and you alone.'
[Meaning all Gohonzons for the USA were entrusted by the president only
to George Williams, not the priests.]

I was prudent enough in the past to temporarily keep Gohonzons in the
temple. However if one cannot receive the Gohonzon unless it is being
given through a priest, then the Gohonzons are just for the priests
alone!

Reverend Furuya: It's wrong to say that a priest has exclusive
ownership of the Gohonzons. Giving of a Gohonzon is done by a priest on
behalf of the High Priest, so it should be done with the Gojukai
ceremony.

George Williams: (In a rage:) That completely contradicts President
Ikeda's idea! NSA has only one way of doing things! There are no two
ways about it! My way is the only way! I don't care what you say! I
only care if a member is glad, not if a priest is glad! And it is not
beneficial to the membership to use the authority of your priestly robes
to cause any trouble. You'd better not forget that!

(page #12-13; to be continued . . . )

Reginald Carpenter

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Mar 31, 2010, 8:58:31 PM3/31/10
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Deviations of 1977

It was during the Ikeda-centered atmosphere which prevailed in 1977
that he delivered his lecture on the Shoji-Ichidaiji Kechimyaku Sho, A
Historical View of Buddhism (printed in Seikyo Times of April 1979), and
his New Year's Message.

That the Soka Gakkai was deviating from Nichiren Daishonin's Buddhism
and set on declaring independence from Nichiren Shoshu can be seen in
part from distortions of the Daishonin's teachings which:

- Denied the importance of the High Priest.
- Encouraged neglect of temples and priests.
- Made the Dai-Gohonzon less important.
- Considered a kaikan as a modern temple.
- Insisted that true kechimyaku flows only within the Soka Gakkai.
- Rationalized that the lay organization deserved gokuyo.

The Three Treasures of Buddhism in the Soka Gakkai then became:

- The Buddha---Sensei (Ikeda)
- The Law---Gohonzon
- The Priesthood---Leaders of the Soka Gakkai

Since the leaders of the Soka Gakkai were the Treasure of the Priest
in the community centers, and the community centers themselves the
"modern temples," the justification for leaders receiving gokuyo was
established. Traditionally, gokuyo held a special and sacred
significance as an offering reserved only for a Nichiren Shoshu Temple
and ordained priests.

The Seikyo Shimbun, in 1977, printed the following explanation:

"The Three Treasures as preached in Buddhism are, needless to say, the
Buddha, the Law and the Priest. But the Treasure of the Priest must be
clarified. Although we say the Treasure of the Priest, it does not mean
'priest', rather it means those who practice this Buddhism and teach it
correctly in society."

In Ikeda's preface of The Study of the Teachings and Me, quoted
before, he further says:

"As today's treasure of priesthood, there is an organization that is
the collective practice of this Buddhism---the Soka Gakkai---and the
organization is the Treasure of the Priesthood, in which we practice
Buddhism strictly through encouraging each other."

Clearly this distorts the correct definition of the Priest, i.e.,
Nikko Shonin.

In 1978, the late High Priest Nittatsu Shonin convened a meeting of
approximately fifty priests who attended as delegates for the rest of
the priesthood. During his speech on that occasion he said:

"Right after the Sho Hondo was completed, the Soka Gakkai's attitude
became quite strange. They held the priests in contempt and changed
much of the teachings as well. On every occasion that I was informed of
their deviation, I utilized the opportunity as best I could to indicate
to them: 'Don't do those things; they are different from Nichiren
Daishonin's teaching.' However, in each local temple many things
happened comparable to the Ogasawara Affair (See Appendix D). In
fact,they have kept on happening these last two or three years.

Because of these strange episodes, many priests and some of the Soka
Gakkai membership as well, came to the conclusion that the Soka Gakkai
has many strange teachings now---different from the teachings first
expostulated by the Soka Gakkai."

(page 13-14; to be continued . . . )

Reginald Carpenter

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The Yamazaki Affair

More recently, the effects of these "strange teachings" resulted in
the Soka Gakkai's attempted explanation of these errors in the October
27, 1980 Seikyo Shimbun:

"The true reason for the current conflicts can be found in the persons
of Mr. Masatomo Yamazaki, who was the senior legal advisor for the Soka
Gakkai, and Mr. Takashi Harashima, former chief of the Soka Gakkai
study department and chief of the Soka Gakkai Doctrinal Bureau.

The so-called outspoken priests within Nichiren Shoshu were for the
most part duped by Yamazaki's scheming. Since Yamazaki's sham has been
exposed, let us carry out the policy of the Soka Gakkai without any more
doubts."

Carrying that argument a step further, the Soka Gakkai explained to
its membership that it paid Yamazaki 300 million yen (approximately $1.3
million) to keep the unity between the priesthood and the laity. Not to
acquiesce to his "blackmail," according to the Soka Gakkai, would have
resulted in his exposing top secrets of the organization and
consequently thrown the entire movement into discord.

The Soka Gakkai leaders go on to explain why they paid off Yamazaki
with the exorbitant sum of 300 million yen. They say, in essence, that
he threatened to give sensitive information to the mass media, which
directly touched on some affairs he was involved in as a senior lawyer
for the Soka Gakkai. Without a doubt, this information would also
incriminate Soka Gakkai International President Daisaku Ikeda in
scandalous activities.

Thus, the organization quickly realized such exposure was likely to
rekindle problems between them and the priesthood. Its leaders
concluded that they had no choice but to pay the 300 million yen.

It is never necessary to pay even one penny to maintain true unity
between the priesthood and the laity. On the other hand, even if the
Soka Gakkai pays one billion dollars, true unity cannot be achieved as
long as its present policies continue.

Those policies are blatantly expressed in the Seikyo Shimbun article
just quoted, revealing that the so-called leaders have "no sense of
personal shame."

(page #14-15; to be continued . . . )

Reginald Carpenter

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Daisaku Ikeda and the top leaders within the Soka Gakkai have come
close to destroying the members' efforts in faith because they have
covertly schemed to secede from Nichiren Shoshu or else take control of
it. At present the Soka Gakkai is still hiding its own faults and
sacrificing individual leaders as scapegoats rather than repent.

In the same October 27, 1980 Seikyo Shimbun article, Soka Gakkai
General Director Kazuya Morita says:

"Also in terms of the relationship between the Soka Gakkai and the
priesthood, the attorney Yamazaki and others devised a questionable
means whereby they instigated outspoken and radically minded priests to
promote disunity between the laity and the clergy. The actual details
of this scheming will be clarified soon."

Morita's allegation not only states that Yamazaki is a culprit but
implies that priests were taken in by his ploys and induced to "promote
disunity." From my viewpoint as a priest, that is a disgraceful
accusation because it means that the priests involved have violated one
of their four great vows: "However innumerable sentient beings are, I
vow to save them." If we are going to believe Morita, we must also
believe that all those priests ignored a major vow and led many members
astray.

The same article claims:

"Here, we clarified how Yamazaki played his role concerning the
conflict between priests and the Soka Gakkai in 1977, and how the Soka
Gakkai and priests suffered as a result."

The article, however, clarifies nothing and does not relate even one
word on why the conflicts occurred. Furthermore, it leaves us with only
a vague qualifier regarding the organization's responsibility for those
conflicts:

"The Soka Gakkai will reflect on what needs to be scrutinized and will
keep trying to restrain itself from going too far."

(page #15-16; to be continued . . . )

Reginald Carpenter

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Causes of Disunity

Why then has this disunity occurred? It has evolved because of the
fundamental misdirection of the Soka Gakkai and the distorted and
misleading guidance of International President Daisaku Ikeda.

When we review the abuse of the priesthood that surfaced so intensely
during 1977, it is clear that the memos of 1974 revealed a course
deliberately charted by the Soka Gakkai's top leadership, including
Ikeda.

That trend can be further charted through the record of a conversation
Hiroshi Hojo had at a banquet for Kansai Territory Gakkai leaders on
November 6, 1976:

"Since the Head Temple is jealous of the massive Soka Gakkai
organization, the High Priest is trying to impede its further growth.
Many years ago, during the time of second President Toda, the Soka
Gakkai's former president was prohibited from going on Tozan for three
months. The Head Temple will obviously not cooperate with us at a
critical moment. They are envious of the Soka Gakkai expansion.
Although President Ikeda has been trying to protect the Head Temple
through his mercy, I guess his patience has finally run out."

Hojo then proceeded to distort what the High Priest had actually said
and through misquotes further agitated the Kansai membership in
attendance.

If Daisaku Ikeda as leader of the Soka Gakkai had indeed repented
wholeheartedly, we would have been told that in 1977 the Soka Gakkai's
policy was completely overhauled and corrected. Instead, we have been
appeased time and again with the simple and vague implication that a
conflict occurred in 1977, but has been completely resolved. If he had
truly repented, it would not have been necessary to refer to Yamazaki in
the slightest. It would not have been necessary for the Soka Gakkai to
become sensational news in Japanese magazines. And it would not have
been necessary for 200 Nichiren Shoshu priests to be censured severely.

Unfortunately, Daisaku Ikeda has chosen to hide his faults. Even now
he continues to deceive countless Soka Gakkai and NSA members who
blindly praise his virtues as the glorious Soka Gakkai International
President. This praise is misguided when directed toward a man who will
not reflect on himself nor be held accountable to anyone. Here again,
is a tragic example of a person with "no sense of personal shame."

The way to correct this error is for those leaders responsible to do
sincere sange. Instead, Ikeda and his leaders still avoid
accountability with such expressions of diplomatic double-talk as this:

"Let's confirm that this course of action was not proper. The action
was a result of trial and error. It's only natural to expect to have to
continue to learn based on trial and error."

Just as we are accused of perjury in a court of law when giving false
testimony, so too, we will stand responsible before the Gohonzon for
perjuring ourselves in front of members by laying blame on someone else
for our sins. Such two-facedness is never tolerated in the eyes of the
True Buddha. Both in Japan and here in the United States, the problems
we confront can be traced to various acts of perjury.

(page 16-17; to be continued . . . )

Reginald Carpenter

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The Yanagawa Report

In the United States, the distortion of Nichiren Shoshu Buddhism
through NSA has been an accomplished fact from the beginning.

A report from a professor at Tokyo University, Keiichi Yanagawa, to the
Soka Gakkai Bureau of Public Relations was filed on November 4, 1978.

It was read and approved by Daisaku Ikeda and some of his close
associates. It reads in part:

I. Soka Gakkai is Cosmopolitical and an International Religion.

"What impressed me greatly when I went to Hawaii to investigate the
religion of Americans of Japanese parentage was that the Soka Gakkai's
movement as conducted through NSA shows this organized approach can
definitely become an international religion.

Americans in Hawaii accept NSA as a Buddhist movement which is more
applicable and universal than traditional Christianity.

Also, it is apparent that an American who is of non-Japanese parentage
or who is of Japanese parentage but speaks English, is searching for a
life-philosophy and religion that applies to daily life, not a religion
of mere ritual and ceremony.

In this sense, NSA answers that quest completely. It is a unique
Japanese religion that has been able to plant roots in society and blend
into different cultures.

Therefore, for overseas countries, fundamental Nichiren Shoshu
teachings and doctrine cannot be discerned and would be impossible to
propagate.

I can clearly state that the way for effective overseas propagation is
only the NSA way; that is, the way of lay-leaders taking the main
responsibility."

II. What Constitutes an International Religion.

"In overseas countries, the people's understanding of Buddhism is not
sectarian. Every Buddhist sect or religious fraternity is accepted as
the Buddhist religion.

Therefore, for effective propagation the concept of general Buddhism
is more important than sect orientation such as an unnecessary emphasis
on Nichiren Shoshu or the Soka Gakkai.

From the viewpoint of the doctrine, you should emphasize Nichiren
Daishonin in a peripheral sense, more focus should be placed on
Sakyamuni.

The position of Nichiren Daishonin should be defined, for example,
like this: He is the reincarnation of the historical Sakyamuni; or
Nichiren Daishonin is the great leader of Buddhism in Japan who made his
teaching the established Buddhism in his country.

In other words, concentrate on accentuating your relationship with
Sakyamuni's Buddhism; generalizing the doctrine is in your best
interests."

III. Concept of the Central Place or 'Mecca' for an International
Religion.

". . . Just as the Mormons have their center of pilgrimage in Salt
Lake City and the believers of Islam have their center in Mecca, so too
the Soka Gakkai should think about establishing a major center for
pilgrimages in the USA . . . "

IV. A Study of NSA in Hawaii.

"From observing the way NSA functions today, it is clear that it is
charting a lay-Buddhist course that is completely different from that of
the Soka Gakkai in Japan.

At present, were the priesthood, or traditional Nichiren Shoshu to
take the initiative and leadership, it would destroy the NSA
[organization] and all that it has done to anchor itself in society.
Such a course would mean that this religion could not be propagated in
foreign cultures and societies and would completely obstruct the means
by which this [Soka Gakkai] movement could hope to become an
international religion.

In addition, I noted that the actual NSA activities illustrate how
successful a major organization can be without the participation of any
priests. Even ceremonies and rituals are being held without any priest
officiating. In other words, there is no justification whatever for a
priest in NSA.

Anyway, I can assert that from now on there is no other way to
propagate in overseas countries except the NSA way; that is, the way of
lay leaders only. Furthermore, there is no possibility of Nichiren
Shoshu's priesthood interposing or existing in this process of
propagation."

The model for domestic as well as global distortion of the Three
Treasures of Nichiren Shoshu Buddhism was consistently evident in
Daisaku Ikeda's lectures well over a year prior to Yanagawa's report.
It was also evident in the handling of the liturgy.

(page 17-19; to be continued . . . )

Reginald Carpenter

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Corruption of the Liturgy

In early 1977, the Soka Gakkai placed extra sentences into the silent
prayers of the liturgy.

To understand the effect of these sentences, you must realize that the
basic and traditional attitude toward the Three Treasures has been to
offer praise and deepest gratitude to them. In Japanese, this is called
ho'on shatoku.

We enjoy our practice with gratitude directed to the Buddha, the Law
and the Priest. Almost all ceremonial speeches or sermons made by
priests in Nichiren Shoshu end or begin with the phrase ho'on shatoku.
The point is to offer praise and gratitude to the Gohonzon, rather than
asking the Gohonzon to fulfill every desire.

As changed by the Soka Gakkai, the fifth prayer opened with, "I
express my deepest gratitude to the Soka Gakkai's first president
Tsunesaburo Makiguchi, and to the second president, Josei Toda, who
totally dedicated their lives to kosen-rufu."

The prayer offered literal ho'on shatoku for the first and second
presidents of the Soka Gakkai. But in Nichiren Shoshu that term should
be applied strictly and exclusively to the Three Treasures. To force
members to pray for the Soka Gakkai's former presidents with the phrase
ho'on shatoku caused emotional and doctrinal confusion for many members
between the Three Treasures and the presidency of the Soka Gakkai.

It was the Soka Gakkai's intention to raise their president to a level
equal to that of the High Priest, and to make members believe they had
kechimyaku not only through the successive High Priests but also through
the successive presidents.

For the same purpose, in the fourth prayer a sentence was added which
read: "I pray for the Soka Gakkai to flourish and accomplish the
merciful propagation of True Buddhism."

The title of our sutra book is The Liturgy of Nichiren Shoshu, not the
Liturgy of the Soka Gakkai. If the Soka Gakkai were an independent
sect, it could of course feel free to print its own liturgy. But it is
only one lay organization of Nichiren Shoshu. It was intentionally evil
to force believers to pray for the Soka Gakkai during the practice of
gongyo. When an organization is allowed to take such liberties, it is
equivalent to accepting status as an independent sect.

Furthermore, it cannot be claimed that these additions were
inadvertent errors due to a misunderstanding of correct Buddhist
doctrine. The Soka Gakkai made these changes without permission from
Nichiren Shoshu. Upon learning of them, Taisekiji reprimanded the Soka
Gakkai and forced it to delete the heretical sentences.

Though the Head Temple demanded immediate corrections in 1978, the
American membership was allowed to go on using the heretical prayers
until mid-1979, when the first Taisekiji version of the liturgy was made
available to NSA members. As of April 1981, these heretical sutra books
were still being sold in some community center book stores.

(page 19-21; to be continued . . . )

Reginald Carpenter

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Distortions of 1977 in Detail

In Volume 10 of a pamphlet entitled, Guidelines for Phase II of
Kosen-Rufu, there is a passage from a lecture that President Ikeda
delivered in 1977 which reads:

"Jogyo Bodhisattva, who is the leader of the bodhisattvas of the
earth, is the shadow of the Entity of the Buddha of Absolute Freedom and
Nichiren Daishonin himself is the actual entity of the Buddha of
Absolute Freedom. But, now we have come to the question of who would
truly lead the Jiyu-no-Bosatsu in propagation after Nichiren Daishonin
left the Gohonzon and passed away.

President Toda's appearance 700 years after Nichiren Daishonin's death
is of great and special significance. While imprisoned, he achieved
complete enlightenment and insight into life from the ultimate depth of
the True Law and proceeded to lead the campaign for Kosen-rufu as the
leader of the Jiyu-no-Bosatsu."

In the doctrine of Nichiren Shoshu, it is clearly stated that Jogyo
Bosatsu is, in fact, the True Buddha and that only Nichiren Daishonin
fulfills that identity. The following excerpt from Ikeda's lecture on
the Shoji Ichidaiji Kechimyaku Sho is but one example of the many
distortions that occur:

"In the sentence, 'It would be useless to embrace this Lotus Sutra
without the lifeblood of faith,' the Lotus Sutra indicates the Law and
faith signifies the person who embraces the Law. In other words,
'faith' means to practice the teachings of the Gosho in a form suitable
for each age. Mr. Makiguchi and Mr. Toda each carried out the practice
best-suited for kosen-rufu in the Latter Day. Now the Soka Gakkai is
the inheritor of their worthy deeds. Be firmly convinced, therefore,
that only faith within the Soka Gakkai maintains the true heritage of
Buddhist practice."

Through the attitude exemplified by the above quote, Daisaku Ikeda
neglected not only the sacred heritage passed down through successive
High Priests, but specifically the heritage decreed by Nichiren
Daishonin in two transfer documents he entrusted directly to Nikko
Shonin shortly before he died.

(page #21; to be continued . . . )

Reginald Carpenter

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Ikeda defines former President Toda as the Treasure of the Buddha,
completely by-passing the High Priest, and states that he, himself, has
inherited the transmission from Toda.

Furthermore, on May 3, 1977 at the annual ceremony to commemorate the
date Daisaku Ikeda became President of the Soka Gakkai, he directly
referred to honin (true cause) and honga (true effect):

"Former President Toda led the kosen-rufu movement as the leader of
the Jiyu-no-Bosatsu. At that time he was in a position of honin ---
true cause and followed the last will of President Makiguchi, fighting
to do 750,000 shakubuku.

This is the Heritage of the Ultimate Law of the Soka Gakkai. And now,
President Toda has indicated the course for all of kosen-rufu. Thus, he
is now honga --- true effect, and we his disciples are honin, and
propagate this ideal of kosen-rufu as indicated by Josei Toda and also
practice this directive best according to the time and country.

And when I view the future of kosen-rufu from the flow of the current
we are in, I perceive that I am in the position of honga, and a
vice-president such as Hojo (at that time he was General Director of the
Soka Gakkai) is in the position of honin . . .

That is to say, there must be among us both the Heritage of the Faith,
and the Heritage of the Spirit of the Soka Gakkai --- in essence, honin
to honga and honga to honin. I'd like you to know this all is
exemplified by every successive president from the very first."

(page #22; to be continued . . . )

Reginald Carpenter

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Apr 7, 2010, 9:55:49 PM4/7/10
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The following is a quote from the April 1977 Seikyo Times regarding
temples:

". . . When we observe the conventional type of Japanese Buddhist
temple, where only religious ceremonies are carried out and the priests
in residence make no attempt either to improve themselves or to go out
among the common people and spread the teachings, then we can say that
they do not under any circumstances qualify to be called places where
persons engaged in religious practice gather, much less where religious
practices are vigorously studied and pursued.

. . . Temples were originally places where those engaged in the
practice of Buddhism could gather together, study the Buddhist
teachings, and prepare themselves for the task of disseminating those
teachings abroad. And in like manner, the present-day headquarters
community centers, and training centers of the Soka Gakkai are places
where Buddhist practitioners who are pursuing the kosen-rufu movement
may gather together . . . In this sense the community centers and
training centers of the Soka Gakkai are worthy to be called the "temples
of the present."

. . . The actual temples of Nichiren Shoshu play a very important role
as centers where the solemn religious rites appropriate to ordinations,
funerals and memorial services are carried out.

. . . I was talking with the ambassador [who] ventured the opinion
that religion should not be shut up in its houses of worship . . . . His
conclusion was that the Soka Gakkai is following the correct line of
approach.

. . . The Soka Gakkai has adopted a dual approach, setting up its
centers as bases for the kosen-rufu movement and creating a new type of
organization . . . "

Daisaku Ikeda also condoned a speech given by the Chief of Young Men's
Division, Sakae Fujita, on January 9, 1977. It reads in part:

"Temples of Nichiren Shoshu are places for Gojukai, funeral ceremonies
or memorial ceremonies only. Today, on the other hand, the place for
vigorous practice which connects directly to the Buddha and is for
society, for kosen-rufu and the human revolution, is only the Soka
Gakkai."

(page 22-23; to be continued . . . )

Reginald Carpenter

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Ikeda also made a speech on New Year's Day, 1977, and tape recordings
of it were delivered to every Community Center and played after the New
Year's Gongyo. Here is an excerpt:

"The faith of the members of the Soka Gakkai is that of the true
spirit of Nichiren Daishonin and his Buddhism. So, those of you who
receive that specific Heritage of Faith will definitely receive the most
wonderful benefits in the world --- in fact, in the entire universe.

Those who are practicing Buddhism, strictly following Nichiren
Daishonin's Gosho, are the members of the Soka Gakkai. The Soka Gakkai
is the only organization to truly follow Nichiren Daishonin. By now,
all Gohonzons are equal."

Ikeda's final words reveal his intent to make the Dai-Gohonzon and all
others equal in order to bring the Soka Gakkai Community Centers with
their Joju Gohonzons to the same level as the Head Temple.

In fact, at that time Soka Gakkai members were encouraged by certain
vice presidents and senior leaders to go on tozan (pilgrimage) to their
major training centers or the massive Soka Gakkai Cemetery in President
Toda's hometown in Hokkaido, rather than to make a true pilgrimage to
the Head Temple.

(page #23; to be continued . . . )

Reginald Carpenter

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". . . the background, meaning, content and spirit . . ." (front cover)

". . .the background, meaning, content and spirit . . . " for Nichiren
Shoshu believers in America, to help them re-evaluate their faith. by
Reverend Kando Tono.

P.O. Box 1868, Grand Central Station, New York, NY 10163

Copyright Kando Tono 1981 (front sheet)
**********************************************
(to be continued . . . )

Reginald Carpenter

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PREFACE

Nikko Shonin was the founder of the Nichiren Shoshu Head Temple at
Taisekiji. He had been the chief priest of the temple at Mt. Minobu,
where Nichiren Daishonin lived for the last nine years of his life. In
order to protect and keep the Daishonin's teachings intact, Nikko Shonin
had to leave Mt. Minobu. Upon doing so, he wrote a letter to a believer,
which reads in part:

"Words cannot begin to describe how grieved I am, and how
dishonorable it must seem that I have to leave Mt. Minobu.

After repeated consideration, however, I have concluded that the
ultimate point is to keep Nichiren Daishonin's teachings pure and to let
them be truly realized in the world, no matter where I am."

When I read this passage, I cannot help being affected by it. Nikko
Shonin's intention was to protect the teachings only. In order to do so,
he had the courage to leave the final place where the True Buddha lived
and preached.

Today there are other sects of Nichiren Shu that are followers of
the five elder priests (the Goroso) who were disciples of Nichiren
Daishonin while he was alive and who deserted the orthodox teachings
after his death. These sects contend that Nikko Shonin was the first
person who committed ha wagoso (the slander of breaking the itai doshin
of the priesthood, the wagoso). But even Nichiren Shu priests of good
conscience must know they cannot accuse Nikko Shonin as the ha or
disunifier of the wagoso (priesthood).

Criticism of Nichiren Shoshu lay organizations or their leaders has
nothing to do with destroying the wagoso. Wagoso can be judged only from
the viewpoint of whether or not a person is following the teachings of
Nichiren Daishonin.

The Daishonin's teachings are made clear in the Gosho and in the
words of the respective high priests, including the Rokkan-Sho, the six
volumes of Nichikan Shonin. The proper pursuit of the wagoso, priests,
is to reflect on our faith through reference to these writings. This
pursuit leads naturally to clarification of questions concerning lay
organizations.

However, the concept of ha wagoso is being used today in a radically
different context. The present use of the term arises apparently from
the interpretation of the leadership of the Nichiren Shoshu lay
organization, Soka Gakkai of America, popularly known as NSA.
(i)

Reginald Carpenter

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PREFACE continued . . .

During the last several months we have seen NSA quote the High
Priest's words to legitimize its interpretations and lend them the
appearance of authority. These quotations always favor the NSA position.

As a result of the strife within Nichiren Shoshu, 200 priests were
recently punished and six were excommunicated.

On November 26, 1980, the present High Priest, Nikken Shonin,
reminded us that:

"Although some Nichiren Shoshu priests were recently defrocked and
others demoted, I hope you will not say, 'The Soka Gakkai has not
committed any mistakes nor have its leaders. Look, the priests who
criticized and slandered the Soka Gakkai were punished.' This you should
not say even if you become emotional when talking with those who are
against the Soka Gakkai."

It is evident that the Soka Gakkai and NSA have yet to fulfill the
directive Nikken Shonin gave on October 8, 1979:

"The Soka Gakkai must continue to give thorough explanation of the
so-called June 30, 1978 and the November 7, 1978 agreements to its
entire membership so that each member can understand the background,
meaning, content and spirit of the agreements."

The two agreements to which the High Priest refers brought no
substantial change for the membership within the United States. NSA
members, for the most part, have not been able to learn the "background,
meaning, content and spirit" of those agreements from their leaders.

Whenever believers have asked me questions about their faith, due to
the incorrect concepts and pursuits of their lay organization, I have
been stunned at how much they suffered unnecessarily.

This publication is an explanation of the history of the Soka
Gakkai's errors and intentions which culminated in the two agreements at
issue. All most all the difficulties within the organization depend, not
on individuals' personalities, but on the character of the organization
itself. Since its inception, the Soka Gakkai's policies have deviated
from orthodox Nichiren Shoshu doctrine. These errors and deviations
directly affect your faith in Nichiren Shoshu. (page ii)

Reginald Carpenter

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PREFACE continued . . .

The responsibility of the priesthood to correct the misdirection of
the Soka Gakkai cannot be overlooked -- especially in view of many years
during which that deviation was permitted to continue. We Nichiren
Shoshu priests must strictly review our conduct in this regard. Although
some priests have consistently spoken against the errors of the Soka
Gakkai, the organization, in fact, was allowed great leeway. The Head
Temple believed the Soka Gakkai would curb its excesses naturally with
the time-honored teachings of Nichiren Shoshu. This adjustment never
occurred; the deviation continued to grow in scope and depth.

I can sympathize with the consternation this publication may cause
you, but as an ordained priest of Nichiren Shoshu I am sincerely trying
to fulfill my vows. The aim of this material is to help you re-evaluate
NSA/ Soka Gakkai, its senior leaders (including the international
president) and, as a result, your faith in this religion.

In the pages that follow, I have had to cite specific events and
people to facilitate a complete understanding of the difficulties we
face. If the revelations upset or alarm you, please remember the
Gohonzon is more powerful than anything else and is continually
illuminating the truth.

Reverend Kando Tono
May 1, 1981

(page iii, end of preface)

Reginald Carpenter

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BIOGRAPHICAL NOTE

The Reverend Kando Tono has more than 18 years' strict training and
experience in the doctrines and practice of Nichiren Shoshu Buddhism.
Born February 18, 1952, as Yasuhisa Tono in Kyushu, he became an acolyte
at the Head Temple in Taisekiji when he was only 11 years old. At that
time, he took the name of Kando, which means "to go through." He
graduated from Soka University in June 1975 with a degree in English
Literature and was fully ordained as a priest of Nichiren Shoshu in
April 1977. In January 1980, he was appointed the first chief priest in
the northeastern United States, with headquarters at a temple in
Flushing, New York. Presently, he is a priest at Daisenji Temple in
Tokyo.

(page iv)

Reginald Carpenter

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TABLE OF CONTENTS

Introduction . . . page 1
Events of 1973 . . . page 2
The Memoranda of 1974 . . . page 3
Realities Concealed . . . page 5
Effect on the Daishonin's Teachings . . . page 7
Situation in America . . . page 9
Deviations of 1977 . . . page 13
The Yamazaki Affair . . . page 14
Causes of Disunity . . . page 16
The Yanagawa Report . . . page 17
Corruption of the Liturgy . . . page 19
Distortions of 1977 in Detail . . . page 21
Three Treasures Under Attack . . . page 24 Role of Priesthood . . .
page 25
The Two Agreements . . . page 27
Ikeda's Resignation in 1979 . . . page 32
Footnotes . . . page 34
Conclusion . . . page 35

Appendices

A. Background: The Soka Gakkai and Nichiren Shoshu . . . page 39

B. The Komeito . . . page 41

C. The Hokeko . . . page 47

D. Ogasawara Incident . . . page 48

E. The Agreement of June 30, 1978 . . . page 50

F. Ikeda's Resignation . . . page 62

G. The Yanagawa Report - Covering Page . . . page 63

(page v)

Reginald Carpenter

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THE BACKGROUND, MEANING, CONTENT AND SPIRIT

Introduction

Nichiren Daishonin declared in the Ongi Kuden (the Oral Teachings),
"To hide one's defects and praise one's own virtues, and not be able to
reflect on one's own self, is to be a person with no sense of personal
shame. . . . That person has a lack of faith."

Unfortunately, many individuals within Soka Gakkai/ NSA behave in a
manner that fits that description. This is profoundly regrettable when
we consider that Nichiren Shoshu Buddhism alone holds the supreme law of
the universe.

The second High Priest, Nikko Shonin, reminds us of our strict and
noble tradition with this statement: "The teachings of the Fuji sect
[former name of Nichiren Shoshu Taisekiji Sect] has not even the
slightest misunderstanding of Nichiren Daishonin's true intention."

Because I am aware how fortunate we are to be the recipients of this
teaching, I have compiled the account which follows with the sincere
hope that it helps you to recognize the need to do sange (Buddhist
repentance) to Nichiren Daishonin. This is the only way we can begin to
eradicate the poisonous state of "no sense of shame" within Nichiren
Shoshu and thereby bring a halt to onshitsu (slander) and distorted
beliefs. Through this process we can pave the way for our Buddhahood and
the attainment of kosen-rufu.

No Nichiren Shoshu priest denies the blood, sweat and tears of the
American membership in their struggle to do shakubuku. We respect your
individual and collective efforts.

I grew up under the loving care of parents who practiced this
Buddhism and devoted their lives to the Soka Gakkai. So, I was naturally
inspired that I, too, would be helping the Soka Gakkai through my
responsibility as a priest. In spite of obstacles and temptations, I
received encouragement from witnessing the strong and clear faith of
many members.

I cannot imagine, however, that any believer is unaware that a
disturbing situation exists today in NSA/ Soka Gakkai. Therefore, I
would like each of you to better understand the history and nature of
our past and present difficulties. Without examining the roots of these
misunderstandings you can never free yourself from the narrow view that
hinders the development of Nichiren Shoshu Buddhism and the true unity
that Nichiren Daishonin requests in his Gosho. (page 1)

These errors are embodied in Daisaku Ikeda's New Year's Day
Greetings of 1977, his Gosho Lectures on the Heritage of the Ultimate
Law of Life and the True Entity of Life first printed in the United
States in 1977 and reprinted in the World Tribune in Spring 1980, in
certain chapters of The Human Revolution and in other Soka Gakkai/ NSA
publications as well.

In order to clarify these errors, I believe it is necessary to
review certain events that led to the major castigation the Soka Gakkai
and its leader underwent in the late 1970s.

During the time of the Sho Hondo construction {1965-1972}, a
"construction supervision" planning board meeting was held at Myokyoji
Temple in Tokyo for clergy and laity who were involved in the project.
Seating plans were established that would have placed the High Priest on
an elevated dais at the head of the conference table, with Ikeda behind
him on a slightly lower dais in a chair next to and parallel with the
priest next in seniority. When Ikeda learned he would not be parallel
with Nittatsu Shonin, he claimed to have discovered that unappetizing
melons were to be served and on that ground cancelled his attendance.
After the Sho Hondo was completed, many more aberrations occurred.

Reginald Carpenter

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Events of 1973

In October 1973, Reverend Ogawa, Priest in charge of the Internal
Affairs Bureau at Taisekiji, reported:

"After our Gokaihi (ceremony where pilgrims pray to the Dai
Gohonzon), President Ikeda and Vice President Fukushima were waiting for
the High Priest, when Mr. Fukushima, upon seeing Nittatsu Shonin arrive,
muttered rather loudly and with obvious disrespect words to the effect:
'Well! He finally made it! Its about time!' At which point Daisaku Ikeda
barked to the High Priest the following command: 'Give us one billion
yen.'

I imagine that the High Priest did his best under that trying
circumstance to control his temper, but afterwards he walked into the
Internal Affairs Office and with deep sadness lamented: 'I just cannot
get along hand in hand with the Soka Gakkai because of their attitude. I
have got to protect the true faith even if it means Nichiren Shoshu
becomes a small sect again.'" #1

In spite of Nittatsu Shonin's reservations, Nichiren Shoshu did
deliver a document dated October 17, 1973 to the office of then Vice
President Hojo which reads: "Nichiren Shoshu will present 1 billion yen
to the Soka Gakkai and also will transfer 370 million yen from its Sho
Hondo Maintenance Fund to the Soka Gakkai. Total: 1.37 billion yen."

This document must be understood in the context of the Head Temple's
relationship with the Soka Gakkai at that time. Nittatsu Shonin had a
deep sense of gratitude for the Soka Gakkai's help in the years
following the war and so was reluctant to reject the organization's
demand for funds. Nevertheless, it should be stressed that during the
700-year history of Nichiren Shoshu such a contemptuous act as asking
the priesthood for major amounts of money has never before occurred.

Even this did not satisfy the Soka Gakkai's leadership. Within a
month, Vice President Hojo came to Taisekiji and strongly suggested to
the High Priest that he allow the lay organization to examine Nichiren
Shoshu's financial sheets, or else the Soka Gakkai would sever its ties
with Nichiren Shoshu.

Soon, accountants for the Soka Gakkai came to Taisekiji and spent
several months examining the financial records. They found not the
slightest evidence of hidden money or financial misdealings.

Though I would prefer not to mention such painful occurrences, I
must do so to prepare you for what I am about to reveal.

(pages 2-3; to be continued . . . )

Reginald Carpenter

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Hiroshi Hojo's second memo reads:

JUNE 18, 1974
MEMORANDUM

SUBJECT: Regarding the Head Temple

"As you, Sensei, have been reminding us, the High Priest is indeed more
unbecoming (gross) than we could ever have imagined. We've decided to
somehow fight it out with him -- the present state of the High Priest's
mind is not a temporary one. He may not imagine that his words have
caused antagonism and confusion within the priesthood, but probably
thinks that it is the Soka Gakkai that is in a state of consternation.

In the long run, there is no way but to cut ties diplomatically in
such a way that the members will stick with the Soka Gakkai.

Essentially, the difference between us and the Nichiren Shoshu sect
is one comparable to the difference between Catholics ad Protestants in
Christianity.

We had better not break off relations in the very near future, for
to insure the tactical advantage is important. Therefore, in the
interim, I would like to open a new path by assuaging his histrionics
and improving the channel of communication with Reverend Hayase (at that
time chief priest of Nichiren Shoshu Internal Affairs).

But, when the time comes, I will fight for our rights with all my
ability."

These are the opinions of the man to whom Daisaku Ikeda entrusted
the Soka Gakkai, saying he did so ". . . because we have completed the
'Seventh Bell' and established a solid foundation for kosen-rufu. . . .
The reins of authority can now be turned over to Mr. Hojo."

What in actuality was on the High Priest's mind at the time the Hojo
memoranda were written? In 1974 he told the priesthood:

"I admonished him [Ikeda] because I believe that the present
situation would have become truly miserable had I remained silent at
this crucial time.

Due to this necessary criticism, there may be some immediate
turmoil, but as I told you at the Priesthood General Convention last
May, I would protect the pure integrity of the Head Temple even if I had
to do it all alone. I also reminded you then that, nevertheless, I did
not mean to imply it was advisable to cut ties with the Soka Gakkai and
fall back on farming the extra acreage of Head Temple in order for the
priesthood to be purely self-sufficient.

Yet, I always prompt fellow priests to remember that they must be
willing to protect the Head Temple with that degree of pure ardor that,
were it ever necessary, they would farm the grounds in order to survive
with purity (if the alternative would mean being compromised by the
contribution of a laity whose intent was somewhat corrupt.)"

(page 4-5; to be continued . . . )

Reginald Carpenter

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The Memos of 1974

In 1979, reports from then General Director Hojo to President Ikeda
regarding 1974 incidents were released to the public. There were two
reports: one dated May 10, 1974 and one June 19, 1974. Those memos were
subsequently reprinted in several pamphlets both within and without
Nichiren Shoshu. As a result, in 1979 the Seikyo Shimbun acknowledged in
print that the reports being circulated were official.

The first report follows:


MAY 10, 1974
MEMORANDUM

FROM: Hiroshi Hojo


SUBJECT: Regarding the Head Temple

"On May 9th, when I met the High Priest his conversation was really
outrageous. It was so outrageous I really came to doubt that he was
truly a High Priest, and if indeed he did have faith.

He will become a big obstacle for Kosen-rufu, and I felt the source of
all problems in the priesthood regarding the relationship between the
priests and the Soka Gakkai was due to him.

It seems his true nature, a nature Sensei had perceived years ago, was
made very apparent to me in this meeting. All the same, it was still
disconcerting and pitiful to experience his opinions firsthand.

He has not thought of Kosen-rufu at all, but has mainly concerned
himself with increasing the assets and financial security of the
priesthood, and perpetuating their tendency to look down on laity.

In order for the Soka Gakkai to successfully co-exist from here on out,
I suggest the following choices, keeping in mind that if the High Priest
had faith we should follow him, but he doesn't.

And since he doesn't have faith, we should placate and simply pay him
lip service -- in effect, prop him up and treat him like a figurehead
with no real authority.

Or, we should completely confront him and go the distance. In other
words, if necessary we will have it out with him completely, and fight
him to the bitter end -- forever holding high the banner of the Soka
Gakkai.

At any rate, I confirmed my determination to resolve Sensei's most
pressing problem, i.e. the problem being the High Priest and the
priesthood and their inter-relationship with the Soka Gakkai."

(pages 3-4; to be continued . . . )

Reginald Carpenter

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As further evidence that the Soka Gakkai was carrying out a
premeditated strategy, I refer to a document filed April 12, 1974 and
addressed to Daisaku Ikeda. Its purpose was to clarify how the Soka
Gakkai could control Nichiren Shoshu Head Temple. The report's authors
are Yamasaki and Yahiro, both senior legal advisors to the Soka Gakkai
at that time:

MEMORANDUM: APRIL 19, 1974

TO: Daisaku Ikeda
FROM: Yamazaki and Yahiro
SUBJECT: Head Temple

"We have successfully studied all the affairs of the Head Temple. We
submit there are two ways whereby we can handle and manage all of
Nichiren Shoshu.

METHOD #1

Soka Gakkai has to finalize its relations with the Head Temple in the
future. We should plan to reform ourselves but only on the surface,
thereby seeming impeccable in the eyes of everyone. In actuality, behind
the scenes we would be laying the intricate groundwork that would enable
us to make a clean and complete break from Nichiren Shoshu in three
years.

METHOD #2

We will plan to solidify our backbone as a movement by taking over and
completely controlling the Head Temple.

In order to prepare for this control target, we recommend a four course
initiative:

1. Actual control of the Head Temple's financial and corporate
bureaucracy.

2. Control of the cash-flow within Nichiren Shoshu so that Nichiren
Shoshu becomes increasingly dependent on the support of the Soka Gakkai.

3. Control of all the leadership presiding over Nichiren Shoshu
believers, and control of the subsequent review and dismissal of
leadership. Furthermore, we suggest the clear establishment of the
extensive authority of the General Chief of All Laity (Hokkeko-Sokoto)*
by strengthening and expanding that position as it is presently
delineated in the Nichiren Shoshu by-laws.

4. Finally, we recommend the establishment of a central lay authority to
oversee the entire religious movement (including both clergy and laity)
in foreign countries.**"

* Daisaku Ikeda has held this position

** The establishment of Soka Gakkai International with Daisaku Ikeda as
its President.

That report was submitted with the firm intention of achieving all
the itemized points within three years. So, it is not surprising that by
1977 radical and deviant moves began to be initiated openly.

The stand alone spirit of the High Priest and the alertness of many
priests and lay believers stymied the Soka Gakkai's master-plan.
However, the Soka Gakkai's endorsement of that memo resulted in
corruption not only of its own finance and bureaucracy, but more
significantly of the doctrines and teaching of Nichiren Shoshu.

(page 6-7; to be continued . . . )

Reginald Carpenter

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Realities Concealed

Daisaku Ikeda and Hiroshi Hojo, who were the cause for the High
Priest's apprehension and the reason for his warnings to the priesthood,
hid these realities from the general membership time and again by the
common but deceiving technique of giving members a somber look and
telling them to protect the Head Temple and follow the High Priest. That
kind of guidance destroys the dignity of the High Priest, for it is
laced with hypocrisy.

Knowledge of the person who wrote these memos and the one who
received them should not threaten the faith and practice of Nichiren
Shoshu believers. Nonetheless, few people can help being disturbed by
the unrepentant and careless attitude in faith revealed by these
actions.

The Soka Gakkai was alarmed at the effect on members of these memos.
It ran an article in the December 1, 1979 issue of the Seikyo Shimbun
which said:

"In the reports [quoted above], the strategy for severing ties was
noted, but that was a temporary outburst of one individual and not the
official policy or the projected policy of the Soka Gakkai. Those memos
were strongly denounced by President Ikeda at the time of their
delivery."

It can be proven, however, that Hiroshi Hojo's memos were not
temporary outbursts. In the first place, they were written over a
month's time. Second, there is proof of long range planning in Hojo's
language: ". . . In the long run there is no way but to cut ties. . . .


We had better not break off relations in the very near future, for to

insure the tactical advantage is important. . . .When the time comes, I
will fight for our rights with all of my ability."

(page 5-6; to be continued . . . )

Reginald Carpenter

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Effect on The Daishonin's Teachings

Let us now consider the more serious question of how the teachings
of Nichiren Daishonin have been altered.

In July 1974, the late High Priest Nittatsu Shonin said at
Taisekiji:


"Recently around here too, members frequently say that a certain
book is the modern Gosho. I myself have heard it often, and also heard
that a certain person is the Buddha. I am seriously worried about these
claims."

That "certain book" is The Human Revolution, which has as a major
theme the fusion of master and disciple. This misapplication of the
Buddhist principle of shitei funi has conditioned millions of members to
idolize the president and think he is omniscient and absolute.

In Daisaku Ikeda's own words, we see glaring examples of excess like
the following:

"Since I am your leader, it is my duty to see to it that you will be
happy . . . I know that other leaders are doing their best to give
merciful and kind guidance, but their consideration for you is but a few
hundredths of what I think of you. Their thoughtfulness is poles apart
from mine. This is a strength which only I have, which no one else can
imitate. #2

Although my opportunities to see you are rare, I hope you use The
Human Revolution as your medium of conversation. I have written . . . to
fully record the noble and lofty history of Nichiren Shoshu.

I enshrine the truth of my revered master (Toda) and Nichiren Shoshu
in The Human Revolution. In the truest sense, the essence of Nichiren
Shoshu cannot be understood, but (except) in the reading of The Human
Revolution through practice." #3

Words such as these and those in The Human Revolution help endow
Daisaku Ikeda with the mantle of infallibility. In public he has said,
"There is no teaching or doctrine that states Daisaku Ikeda is a
reincarnation of Nichiren Daishonin. Actually everyone is chanting to
the Gohonzon and not to me." But that disclaimer pales in light of what
actually occurred.

(page 7-8; to be continued . . . )

Reginald Carpenter

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At that time, a book entitled The Study of the Teachings and Me was
delivered to all Soka Gakkai leaders. In his preface of this book
Daisaku Ikeda says:

"May this book, The Study of the Teachings and Me, be engraved into
your life. When it was edited, there were some grammatical corrections,
but for the most part all of the manuscripts were printed verbatim. Last
of all, I'd like to thank the contributors, in spite of their busy
schedules. (This book is an anthology of many leaders comments on their
study.)"

In the same book Vice President Fukushima wrote:


"The Human Revolution is a mysterious book; it is not too much to
say it is the complete modern-day Gosho. Within the author's life,
Nichiren Daishonin's spirit is aflame. All the teachings are
incorporated without any compromise and come to blossom in The Human
Revolution. I'd like to repeat again, The Human Revolution, is today's
gosho. There is a mysterious kechimyaku between Nichiren Daishonin and
the book. In all honesty, I must say it is more than just coincidence."

Although many Japanese publications have suggested that The Human
Revolution was written mainly by a ghostwriter, Zentaro Shinohara,
nonetheless it is the embodiment of Ikeda's ideas, whoever wrote it.
Those ideas are also apparent in his written guidance that actually is
an edited version of spoken guidance.

Not only Genjiro Fukushima, but Hideyo Hachiya, Men's Division
Chief, called President Ikeda the "Daidoshi", the "Great Leader of
Propagation", a title strictly reserved for Nikko Shonin as recorded in
the third prayer in the Liturgy of Nichiren Shoshu.

Furthermore, the leaders who supported the near deification of
Daisaku Ikeda were promoted and quickly moved up in rank. Continually
rewarding leaders who embraced that viewpoint revealed Ikeda's true
intention, which was far different from his apologetic disclaimers.

In 1979, Fukushima was used as the scapegoat of the moment,
dismissed from his position as one of the major vice presidents and
fired from employment within the Soka Gakkai. Ikeda was unwilling to
acknowledge his own culpability: when the conflict became apparent, he
feigned innocence.

(page 8-9; to be continued . . . )

Reginald Carpenter

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Situation in America

In the United States the fundamental problems manifested themselves
differently than in Japan, although the questions of faith are
identical.

This misapplication of the Buddhist principle of shitei funi is also
apparent in the distorted guidance of NSA leaders such as:

"The master-disciple relationship is essential to your faith and
your members' benefit. As a disciple of President Ikeda, it is very
important to seek and practice his guidance. He is the only one who can
correctly interpret the teachings of Nichiren Daishonin so that we can
understand. #4

It is difficult for us to apply [the Gosho] to our modern life.
President Ikeda restored the Daishonin's Buddhism for modern people's
lives . . . he is our master in the Buddhist practice to attain
enlightenment. No one has ever brought the Gohonzon . . . so close to
us. . . . He shows us the correct spirit of practicing Nichiren
Daishonin's philosophy. #5

[President Ikeda] talks about the profound master-disciple
relationship that existed between Presidents Makiguchi and Toda. Without
this principle, there would be no true Buddhism or means to attain
enlightenment . . . We should continually seek President Ikeda's
guidance. . . In this way, we can transform ourselves . . . The
lifeblood of sincere faith runs only through the truly united campaign
of the Soka Gakkai. #6

Leaders, through the chain of command, give President Ikeda's
guidance to their members. Only President Ikeda can correctly interpret
the profound teachings of Nichiren Daishonin. Leaders are a vital link
to President Ikeda . . . It is like going to school but not going to
class. They must have a seeking spirit to learn about President Ikeda
because that is the only way they can develop faith and refine their
practice. #7

I can't help but wonder at the profound insight that President Ikeda
has into man's future. #8

I wish to state, ask not what President Ikeda can do for you -- ask
what you can do for President Ikeda. #8

The Dai-Gohonzon, always at the Head Temple, is in close
communication with you through your Daimoku. This is the principle of
Mai ji sa ze nen (The Buddha is ever thoughtful to lead the people to
enlightenment). This is just as true with President Ikeda; he is always
chanting Daimoku for you. Whether you live in America, South America or
Europe, your Daimoku will definitely reach President Ikeda and the
Dai-Gohonzon. This is why you should always keep them first in your
mind." #9

(page 9-10; to be continued . . . )

Reginald Carpenter

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Apr 8, 2010, 5:39:48 PM4/8/10
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To go back in time a bit, on December 3, 1972, there was a
discussion that took place between Reverend Furuya, George Williams,
James Kato and Mike Kikumura. A record of that discussion is in the
monthly magazine, Renge, which is printed under the auspices of
Taisekiji for the priesthood.

REPORT OF DISCUSSION DECEMBER 3, 1972

George Williams: President Ikeda said to me: 'We should not embrace the
approach of making the temple the center of our practice. We should
instead make the kaikans the center. Both of them have the High Priest's
Gohonzon. Since the kaikans have Gohonzons that are inscribed by the
High Priest, we can do it our way.'

Giving Gohonzons will be done not only by the priests, but also by
the headquarters leader for each area as well. All Gohonzons for America
were given to President Ikeda by the High Priest, and the president has
declared to me: 'I send these Gohonzons to you and you alone.' [Meaning
all Gohonzons for the USA were entrusted by the president only to George
Williams, not the priests.]

I was prudent enough in the past to temporarily keep Gohonzons in
the temple. However if one cannot receive the Gohonzon unless it is
being given through a priest, then the Gohonzons are just for the
priests alone!

Reverend Furuya: It's wrong to say that a priest has exclusive ownership
of the Gohonzons. Giving of a Gohonzon is done by a priest on behalf of
the High Priest, so it should be done with the Gojukai ceremony.

George Williams: (In a rage:) That completely contradicts President
Ikeda's idea! NSA has only one way of doing things! There are no two
ways about it! My way is the only way! I don't care what you say! I only
care if a member is glad, not if a priest is glad! And it is not
beneficial to the membership to use the authority of your priestly robes
to cause any trouble. You'd better not forget that!

(page #12-13; to be continued . . . )

Reginald Carpenter

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Until 1979, the priests in the USA were legally employees of NSA.
The priesthood did not initiate it own religious corporation in this
country because it feared such a move would exacerbate the problems that
already existed in NSA.

Reverend Furuya, former Chief Priest of the Hawaii Temple and later
of Myohoji in California, stated that to institute a separate clergical
corporation would destroy the Soka Gakkai's raison d'etre in the United
States.

The result was that temples and priests in the United States were
under the supervision and control of NSA. All donations to the temples
went to NSA Headquarters and priests received a salary from the lay
organization of NSA. Until 1974 the priests had no independent cash;
they had to get permission from NSA for all purchases. This forced a
dependence that was demeaning. After 1974, there was some degree of
liberation in that donations to temples went to their own temple bank
accounts, and priests could at last manage their own gokuyo.

(page 11-12; to be continued . . . )

Reginald Carpenter

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The effect of such distorted guidance appears in members' views of
their President. An example of this is apparent in the following NSA
Quarterly account of a member's experience before and during an NSA
Convention:

"[At a meeting a few months before the convention], President Ikeda
said, . . . 'It's a great man who plays the piano. It's a great man who
practices Buddhism. But it is an even greater man who does both.'

. . With sudden insight [she] thought, 'President Ikeda would want me
to dance. NSA and my daily life are the same thing. I felt the depth of
his wisdom. He had so much wisdom, the way he said it.'

. . . To a participant [in an NSA Convention], the months of
preparation and events themselves provide an opportunity to learn about
President Ikeda under the direction of General Director Williams. A
complete change of character can transpire . . .

. . . The convention had taught her how to fight. She could win . .
Should she lose her job, or change her vocation . . . [she] will still
have something even greater. The . . . convention gave her a priceless
treasure that cannot be taken away from her . . . She is grasping hold
of President Ikeda's spirit.

[She now says,] 'I understand more now about who he is . . . When I
look at President Ikeda or read anything by him, I get an overwhelming
feeling that by following him, I'll be successful and happy in my life.
I have strong confidence that he's the one . . . That's what makes him
special. Every night now, I look at the moon, because it reminds me of
President Ikeda. It's right out there in front and doesn't try to hide,
yet there's so much we don't understand about it, so much to seek.'" #10

Further effects on members' views of their President appear in the
following examples:

"When President Ikeda came into the meeting hall it was as if
everything was complete; I really felt that we were the closest ones to
President Ikeda. When the meeting was over, I was completely refreshed
and at such a high level of happiness that I knew that President Ikeda
is our true master. #11

Hearing his [President Ikeda's] voice of mercy . . . gave me the
determination to fulfill my personal mission . . . "

The depth, the love, the concern, the greatness of this man
[President Ikeda] reaches out to all members and will touch the lives of
everyone on this earth. President Ikeda will attain kosen-rufu but he
needs our cooperation . . . #11

Hearing the benevolent voice of the President [Ikeda], unhappy
people everywhere are rising with new hope. Thus, the Nichiren Shoshu
lay organizations in areas outside of Japan have experienced phenomenal
growth." #12

Many of you have probably heard expressions similar to those.


(page 10-11; to be continued . . . )

Reginald Carpenter

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Apr 8, 2010, 5:41:45 PM4/8/10
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Deviations of 1977

It was during the Ikeda-centered atmosphere which prevailed in 1977
that he delivered his lecture on the Shoji-Ichidaiji Kechimyaku Sho, A
Historical View of Buddhism (printed in Seikyo Times of April 1979), and
his New Year's Message.

That the Soka Gakkai was deviating from Nichiren Daishonin's
Buddhism and set on declaring independence from Nichiren Shoshu can be
seen in part from distortions of the Daishonin's teachings which:

- Denied the importance of the High Priest.
- Encouraged neglect of temples and priests.
- Made the Dai-Gohonzon less important.
- Considered a kaikan as a modern temple.
- Insisted that true kechimyaku flows only within the Soka Gakkai.
- Rationalized that the lay organization deserved gokuyo.

The Three Treasures of Buddhism in the Soka Gakkai then became:

- The Buddha---Sensei (Ikeda)
- The Law---Gohonzon
- The Priesthood---Leaders of the Soka Gakkai

Since the leaders of the Soka Gakkai were the Treasure of the Priest
in the community centers, and the community centers themselves the
"modern temples," the justification for leaders receiving gokuyo was
established. Traditionally, gokuyo held a special and sacred
significance as an offering reserved only for a Nichiren Shoshu Temple
and ordained priests.

The Seikyo Shimbun, in 1977, printed the following explanation:


"The Three Treasures as preached in Buddhism are, needless to say,
the Buddha, the Law and the Priest. But the Treasure of the Priest must
be clarified. Although we say the Treasure of the Priest, it does not
mean 'priest', rather it means those who practice this Buddhism and
teach it correctly in society."

In Ikeda's preface of The Study of the Teachings and Me, quoted
before, he further says:

"As today's treasure of priesthood, there is an organization that is
the collective practice of this Buddhism---the Soka Gakkai---and the
organization is the Treasure of the Priesthood, in which we practice
Buddhism strictly through encouraging each other."

Clearly this distorts the correct definition of the Priest, i.e.,
Nikko Shonin.

In 1978, the late High Priest Nittatsu Shonin convened a meeting of
approximately fifty priests who attended as delegates for the rest of
the priesthood. During his speech on that occasion he said:

"Right after the Sho Hondo was completed, the Soka Gakkai's attitude
became quite strange. They held the priests in contempt and changed much
of the teachings as well. On every occasion that I was informed of their
deviation, I utilized the opportunity as best I could to indicate to
them: 'Don't do those things; they are different from Nichiren
Daishonin's teaching.' However, in each local temple many things
happened comparable to the Ogasawara Affair (See Appendix D). In
fact,they have kept on happening these last two or three years.

Because of these strange episodes, many priests and some of the Soka
Gakkai membership as well, came to the conclusion that the Soka Gakkai
has many strange teachings now---different from the teachings first
expostulated by the Soka Gakkai."

(page 13-14; to be continued . . . )

Reginald Carpenter

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Daisaku Ikeda and the top leaders within the Soka Gakkai have come
close to destroying the members' efforts in faith because they have
covertly schemed to secede from Nichiren Shoshu or else take control of
it. At present the Soka Gakkai is still hiding its own faults and
sacrificing individual leaders as scapegoats rather than repent.

In the same October 27, 1980 Seikyo Shimbun article, Soka Gakkai
General Director Kazuya Morita says:

"Also in terms of the relationship between the Soka Gakkai and the
priesthood, the attorney Yamazaki and others devised a questionable
means whereby they instigated outspoken and radically minded priests to
promote disunity between the laity and the clergy. The actual details of
this scheming will be clarified soon."

Morita's allegation not only states that Yamazaki is a culprit but
implies that priests were taken in by his ploys and induced to "promote
disunity." From my viewpoint as a priest, that is a disgraceful
accusation because it means that the priests involved have violated one
of their four great vows: "However innumerable sentient beings are, I
vow to save them." If we are going to believe Morita, we must also
believe that all those priests ignored a major vow and led many members
astray.

The same article claims:


"Here, we clarified how Yamazaki played his role concerning the
conflict between priests and the Soka Gakkai in 1977, and how the Soka
Gakkai and priests suffered as a result."

The article, however, clarifies nothing and does not relate even one
word on why the conflicts occurred. Furthermore, it leaves us with only
a vague qualifier regarding the organization's responsibility for those
conflicts:

"The Soka Gakkai will reflect on what needs to be scrutinized and
will keep trying to restrain itself from going too far."

(page #15-16; to be continued . . . )

Reginald Carpenter

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The Yamazaki Affair

More recently, the effects of these "strange teachings" resulted in
the Soka Gakkai's attempted explanation of these errors in the October
27, 1980 Seikyo Shimbun:

"The true reason for the current conflicts can be found in the
persons of Mr. Masatomo Yamazaki, who was the senior legal advisor for
the Soka Gakkai, and Mr. Takashi Harashima, former chief of the Soka
Gakkai study department and chief of the Soka Gakkai Doctrinal Bureau.

The so-called outspoken priests within Nichiren Shoshu were for the
most part duped by Yamazaki's scheming. Since Yamazaki's sham has been
exposed, let us carry out the policy of the Soka Gakkai without any more
doubts."

Carrying that argument a step further, the Soka Gakkai explained to
its membership that it paid Yamazaki 300 million yen (approximately $1.3
million) to keep the unity between the priesthood and the laity. Not to
acquiesce to his "blackmail," according to the Soka Gakkai, would have
resulted in his exposing top secrets of the organization and
consequently thrown the entire movement into discord.

The Soka Gakkai leaders go on to explain why they paid off Yamazaki
with the exorbitant sum of 300 million yen. They say, in essence, that
he threatened to give sensitive information to the mass media, which
directly touched on some affairs he was involved in as a senior lawyer
for the Soka Gakkai. Without a doubt, this information would also
incriminate Soka Gakkai International President Daisaku Ikeda in
scandalous activities.

Thus, the organization quickly realized such exposure was likely to
rekindle problems between them and the priesthood. Its leaders concluded
that they had no choice but to pay the 300 million yen.

It is never necessary to pay even one penny to maintain true unity
between the priesthood and the laity. On the other hand, even if the
Soka Gakkai pays one billion dollars, true unity cannot be achieved as
long as its present policies continue.

Those policies are blatantly expressed in the Seikyo Shimbun article
just quoted, revealing that the so-called leaders have "no sense of
personal shame."

(page #14-15; to be continued . . . )

Reginald Carpenter

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Causes of Disunity

Why then has this disunity occurred? It has evolved because of the
fundamental misdirection of the Soka Gakkai and the distorted and
misleading guidance of International President Daisaku Ikeda.

When we review the abuse of the priesthood that surfaced so
intensely during 1977, it is clear that the memos of 1974 revealed a
course deliberately charted by the Soka Gakkai's top leadership,
including Ikeda.

That trend can be further charted through the record of a
conversation Hiroshi Hojo had at a banquet for Kansai Territory Gakkai
leaders on November 6, 1976:

"Since the Head Temple is jealous of the massive Soka Gakkai
organization, the High Priest is trying to impede its further growth.
Many years ago, during the time of second President Toda, the Soka
Gakkai's former president was prohibited from going on Tozan for three
months. The Head Temple will obviously not cooperate with us at a
critical moment. They are envious of the Soka Gakkai expansion. Although
President Ikeda has been trying to protect the Head Temple through his
mercy, I guess his patience has finally run out."

Hojo then proceeded to distort what the High Priest had actually
said and through misquotes further agitated the Kansai membership in
attendance.

If Daisaku Ikeda as leader of the Soka Gakkai had indeed repented
wholeheartedly, we would have been told that in 1977 the Soka Gakkai's
policy was completely overhauled and corrected. Instead, we have been
appeased time and again with the simple and vague implication that a
conflict occurred in 1977, but has been completely resolved. If he had
truly repented, it would not have been necessary to refer to Yamazaki in
the slightest. It would not have been necessary for the Soka Gakkai to
become sensational news in Japanese magazines. And it would not have
been necessary for 200 Nichiren Shoshu priests to be censured severely.

Unfortunately, Daisaku Ikeda has chosen to hide his faults. Even now
he continues to deceive countless Soka Gakkai and NSA members who
blindly praise his virtues as the glorious Soka Gakkai International
President. This praise is misguided when directed toward a man who will
not reflect on himself nor be held accountable to anyone. Here again, is
a tragic example of a person with "no sense of personal shame."

The way to correct this error is for those leaders responsible to do
sincere sange. Instead, Ikeda and his leaders still avoid accountability
with such expressions of diplomatic double-talk as this:

"Let's confirm that this course of action was not proper. The action
was a result of trial and error. It's only natural to expect to have to
continue to learn based on trial and error."

Just as we are accused of perjury in a court of law when giving
false testimony, so too, we will stand responsible before the Gohonzon
for perjuring ourselves in front of members by laying blame on someone
else for our sins. Such two-facedness is never tolerated in the eyes of
the True Buddha. Both in Japan and here in the United States, the
problems we confront can be traced to various acts of perjury.

(page 16-17; to be continued . . . )

Reginald Carpenter

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Corruption of the Liturgy

In early 1977, the Soka Gakkai placed extra sentences into the
silent prayers of the liturgy.

To understand the effect of these sentences, you must realize that
the basic and traditional attitude toward the Three Treasures has been
to offer praise and deepest gratitude to them. In Japanese, this is
called ho'on shatoku.

We enjoy our practice with gratitude directed to the Buddha, the Law
and the Priest. Almost all ceremonial speeches or sermons made by
priests in Nichiren Shoshu end or begin with the phrase ho'on shatoku.
The point is to offer praise and gratitude to the Gohonzon, rather than
asking the Gohonzon to fulfill every desire.

As changed by the Soka Gakkai, the fifth prayer opened with, "I
express my deepest gratitude to the Soka Gakkai's first president
Tsunesaburo Makiguchi, and to the second president, Josei Toda, who
totally dedicated their lives to kosen-rufu."

The prayer offered literal ho'on shatoku for the first and second
presidents of the Soka Gakkai. But in Nichiren Shoshu that term should
be applied strictly and exclusively to the Three Treasures. To force
members to pray for the Soka Gakkai's former presidents with the phrase
ho'on shatoku caused emotional and doctrinal confusion for many members
between the Three Treasures and the presidency of the Soka Gakkai.

It was the Soka Gakkai's intention to raise their president to a
level equal to that of the High Priest, and to make members believe they
had kechimyaku not only through the successive High Priests but also
through the successive presidents.

For the same purpose, in the fourth prayer a sentence was added
which read: "I pray for the Soka Gakkai to flourish and accomplish the
merciful propagation of True Buddhism."

The title of our sutra book is The Liturgy of Nichiren Shoshu, not
the Liturgy of the Soka Gakkai. If the Soka Gakkai were an independent
sect, it could of course feel free to print its own liturgy. But it is
only one lay organization of Nichiren Shoshu. It was intentionally evil
to force believers to pray for the Soka Gakkai during the practice of
gongyo. When an organization is allowed to take such liberties, it is
equivalent to accepting status as an independent sect.

Furthermore, it cannot be claimed that these additions were
inadvertent errors due to a misunderstanding of correct Buddhist
doctrine. The Soka Gakkai made these changes without permission from
Nichiren Shoshu. Upon learning of them, Taisekiji reprimanded the Soka
Gakkai and forced it to delete the heretical sentences.

Though the Head Temple demanded immediate corrections in 1978, the
American membership was allowed to go on using the heretical prayers
until mid-1979, when the first Taisekiji version of the liturgy was made
available to NSA members. As of April 1981, these heretical sutra books
were still being sold in some community center book stores.

(page 19-21; to be continued . . . )

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Reginald Carpenter

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Distortions of 1977 in Detail

In Volume 10 of a pamphlet entitled, Guidelines for Phase II of
Kosen-Rufu, there is a passage from a lecture that President Ikeda
delivered in 1977 which reads:

"Jogyo Bodhisattva, who is the leader of the bodhisattvas of the
earth, is the shadow of the Entity of the Buddha of Absolute Freedom and
Nichiren Daishonin himself is the actual entity of the Buddha of
Absolute Freedom. But, now we have come to the question of who would
truly lead the Jiyu-no-Bosatsu in propagation after Nichiren Daishonin
left the Gohonzon and passed away.

President Toda's appearance 700 years after Nichiren Daishonin's
death is of great and special significance. While imprisoned, he
achieved complete enlightenment and insight into life from the ultimate
depth of the True Law and proceeded to lead the campaign for Kosen-rufu
as the leader of the Jiyu-no-Bosatsu."

In the doctrine of Nichiren Shoshu, it is clearly stated that Jogyo
Bosatsu is, in fact, the True Buddha and that only Nichiren Daishonin
fulfills that identity. The following excerpt from Ikeda's lecture on
the Shoji Ichidaiji Kechimyaku Sho is but one example of the many
distortions that occur:

"In the sentence, 'It would be useless to embrace this Lotus Sutra
without the lifeblood of faith,' the Lotus Sutra indicates the Law and
faith signifies the person who embraces the Law. In other words, 'faith'
means to practice the teachings of the Gosho in a form suitable for each
age. Mr. Makiguchi and Mr. Toda each carried out the practice
best-suited for kosen-rufu in the Latter Day. Now the Soka Gakkai is the
inheritor of their worthy deeds. Be firmly convinced, therefore, that
only faith within the Soka Gakkai maintains the true heritage of
Buddhist practice."

Through the attitude exemplified by the above quote, Daisaku Ikeda
neglected not only the sacred heritage passed down through successive
High Priests, but specifically the heritage decreed by Nichiren
Daishonin in two transfer documents he entrusted directly to Nikko
Shonin shortly before he died.

(page #21; to be continued . . . )

Reginald Carpenter

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The following is a quote from the April 1977 Seikyo Times regarding
temples:

". . . When we observe the conventional type of Japanese Buddhist
temple, where only religious ceremonies are carried out and the priests
in residence make no attempt either to improve themselves or to go out
among the common people and spread the teachings, then we can say that
they do not under any circumstances qualify to be called places where
persons engaged in religious practice gather, much less where religious
practices are vigorously studied and pursued.

. . . Temples were originally places where those engaged in the
practice of Buddhism could gather together, study the Buddhist
teachings, and prepare themselves for the task of disseminating those
teachings abroad. And in like manner, the present-day headquarters
community centers, and training centers of the Soka Gakkai are places
where Buddhist practitioners who are pursuing the kosen-rufu movement
may gather together . . . In this sense the community centers and
training centers of the Soka Gakkai are worthy to be called the "temples
of the present."

. . . The actual temples of Nichiren Shoshu play a very important
role as centers where the solemn religious rites appropriate to
ordinations, funerals and memorial services are carried out.

. . . I was talking with the ambassador [who] ventured the opinion
that religion should not be shut up in its houses of worship . . . . His
conclusion was that the Soka Gakkai is following the correct line of
approach.

. . . The Soka Gakkai has adopted a dual approach, setting up its
centers as bases for the kosen-rufu movement and creating a new type of
organization . . . "

Daisaku Ikeda also condoned a speech given by the Chief of Young
Men's Division, Sakae Fujita, on January 9, 1977. It reads in part:

"Temples of Nichiren Shoshu are places for Gojukai, funeral
ceremonies or memorial ceremonies only. Today, on the other hand, the
place for vigorous practice which connects directly to the Buddha and is
for society, for kosen-rufu and the human revolution, is only the Soka
Gakkai."

(page 22-23; to be continued . . . )

Reginald Carpenter

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Ikeda defines former President Toda as the Treasure of the Buddha,
completely by-passing the High Priest, and states that he, himself, has
inherited the transmission from Toda.

Furthermore, on May 3, 1977 at the annual ceremony to commemorate
the date Daisaku Ikeda became President of the Soka Gakkai, he directly
referred to honin (true cause) and honga (true effect):

"Former President Toda led the kosen-rufu movement as the leader of
the Jiyu-no-Bosatsu. At that time he was in a position of honin --- true
cause and followed the last will of President Makiguchi, fighting to do
750,000 shakubuku.

This is the Heritage of the Ultimate Law of the Soka Gakkai. And
now, President Toda has indicated the course for all of kosen-rufu.
Thus, he is now honga --- true effect, and we his disciples are honin,
and propagate this ideal of kosen-rufu as indicated by Josei Toda and
also practice this directive best according to the time and country.

And when I view the future of kosen-rufu from the flow of the
current we are in, I perceive that I am in the position of honga, and a
vice-president such as Hojo (at that time he was General Director of the
Soka Gakkai) is in the position of honin . . .

That is to say, there must be among us both the Heritage of the
Faith, and the Heritage of the Spirit of the Soka Gakkai --- in essence,
honin to honga and honga to honin. I'd like you to know this all is
exemplified by every successive president from the very first."

(page #22; to be continued . . . )

Reginald Carpenter

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Ikeda also made a speech on New Year's Day, 1977, and tape
recordings of it were delivered to every Community Center and played
after the New Year's Gongyo. Here is an excerpt:

"The faith of the members of the Soka Gakkai is that of the true
spirit of Nichiren Daishonin and his Buddhism. So, those of you who
receive that specific Heritage of Faith will definitely receive the most
wonderful benefits in the world --- in fact, in the entire universe.

Those who are practicing Buddhism, strictly following Nichiren
Daishonin's Gosho, are the members of the Soka Gakkai. The Soka Gakkai
is the only organization to truly follow Nichiren Daishonin. By now, all
Gohonzons are equal."

Ikeda's final words reveal his intent to make the Dai-Gohonzon and
all others equal in order to bring the Soka Gakkai Community Centers
with their Joju Gohonzons to the same level as the Head Temple.

In fact, at that time Soka Gakkai members were encouraged by certain
vice presidents and senior leaders to go on tozan (pilgrimage) to their
major training centers or the massive Soka Gakkai Cemetery in President
Toda's hometown in Hokkaido, rather than to make a true pilgrimage to
the Head Temple.

(page #23; to be continued . . . )

Reginald Carpenter

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Apr 8, 2010, 6:57:10 PM4/8/10
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Three Treasures Under Attack

These actions show that the deviations in 1977 did not occur simply as
a result of inadvertent errors in terminology. The senior leadership of
the Soka Gakkai was well aware of the correct Nichiren Shoshu Buddhist
terminology; they were deliberately engaged in a campaign of
redefinition to serve their purpose: steering the membership toward
de-emphasis of Nichiren Shoshu and eventual secession from the sect.

A further quote from Daisaku Ikeda's New Year's Day lecture in 1977 is
also significant:

"We, the Soka Gakkai, completed the Sho-Hondo, which was the last will
of Nichiren Daishonin. Who did it? We did it. I did it. You know
that's the truth, don't you? Nichiren Daishonin must surely be grateful
for this feat. The Gohonzon surely praises the Soka Gakkai in the most
adulatory way.

The temple is a place for ceremonies, such as funerals, weddings and,
let me see now, uh . . . . oh, yes, and for gojukais, as well. Don't
misunderstand this distinction. We are the ones entrusted with
kosen-rufu. Nichiren Daishonin's last will is kosen-rufu, isn't it?

The distinction is very simple and quite clear. We pursue the quest
for human revolution and champion the reformation of society and
propagate the Gohonzon of kosen-rufu . . . Formalities are not a
necessity.

We know who completed the Sho-Hondo. Now I ask you, who contributed
the Daibo (living residences for young aspiring priests), and the
Dai-Kodo (Grand Lecture Hall), and who also was responsible for the
Dai-Kyakuden (Grand Reception Hall) and for the Dai-Kejo (rest center
for pilgrims coming and going to pray to the Dai-Gohonzon on the same
day), and also for the sobos (rest centers that allow pilgrims to stay
overnight at the Head Temple)?

The person who repaired the five-storied pagoda, the Mieido Temple,
and the Sanmon Gate is none other than myself. It is, once again, the
Soka Gakkai that has done all of this. I have built many temples on the
Head Temple grounds. Furthermore, I built several hundred temples in
Japan, and some others all over the world."

Hiding the fact that he is destroying the Three Treasures of Nichiren
Shoshu Buddhism, Daisaku Ikeda instead praises his good works for the
Head Temple. All the while, this man has been guiding the Soka Gakkai
down a path markedly deviant from Nichiren Shoshu Buddhism.

It is tragic that through all of this and even now, the Soka Gakkai
insists the disharmony between the clergy and their lay organization is
minor; that the bottom of the ocean was not shaking, but only little
waves on the surface were making a splash.

(page #24-25; to be continued . . . )

Reginald Carpenter

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Role of Priesthood

Despite that simplistic misrepresentation, High Priest Nittatsu Shonin
and many other priests continued to note the mistakes of the Soka Gakkai
and openly discuss them. Those mistakes were common knowledge among the
Nichiren Shoshu clergy and were even reported in official Nichiren
Shoshu periodicals.

Beginning as far back as 1973, each of the reprimands and corrections
of errors printed in the official periodicals of the Nichiren Shoshu
priesthood were ignored or suppressed by the Soka Gakkai. Indeed, the
leadership of the organization encouraged members to disregard these
corrections.

One form of this suppression was the kangaroo courts to which the Soka
Gakkai subjected outspoken priests. From January 20, 1977 through
August 3, 1977, nine priests were brought before the Soka Gakkai
kangaroo courts. Two of these priests were put on trial in local
community centers; the rest were abused at the main Soka Gakkai
Headquarters in Tokyo, one-by-one, with the direct participation of
General Director Hojo, Vice President Tsuji, YMD Chief Nozaki and YMD
Chief Harada. These coercive acts were performed at the behest of
Daisaku Ikeda, himself, and "court reports" were sent to him after each
session. (Mr. Yamazaki, by the way, was not involved in the planning or
execution of these sham trials, as has been suggested.)

The first priest subjected to a kangaroo court was Reverend Kendo
Kanno. At that time he was chief priest of the commemorative temple in
Chiba Prefecture, the birthplace of Nichiren Daishonin, about 150 miles
from Tokyo. He is now chief priest of a temple in Osaka.

In December 1976, Reverend Kanno had published an article in an
official priests' study periodical. The article indicated that the Soka
Gakkai had begun to destroy its worthiness in the last couple of years
through strange and misleading guidance:

"In the Soka Gakkai, the concept of Kaicho Honbutsu-ron (the president
is the True Buddha) was formerly taught in semi-privacy . . . . The
gradually increased emphasis on [this theory] should be understood in
the light of its relationship to the Komeito . . . . [See Appendix B]

During election campaigns, members' efforts to help in the election of
Komeito officials were regarded as efforts for kosen-rufu. This is
obvious when we see all the energetic resources of the Soka Gakkai
devoted to the successful outcome of the Komeito elections during the
campaign seasons, under a Soka Gakkai banner that proclaims, 'This is a
Battle for the Law!' . . . . Because of this approach, many general
members thought that activities for the election were equal to
activities for the religion, and that shakubuku and voting were
synonymous."

His statements are completely true. I can remember well that, at the
time he describes, my parents were assigning many of their days as Soka
Gakkai members entirely to the Komeito election campaigns.

The Soka Gakkai, however, launched a counter-argument to this priest's
allegations in a YMD leaders' pamphlet published early in 1977:

"It's not only unfounded supposition but unwarranted speculation, to
say that most of the general members thought that activities for the
elections were equal to activities for the religion, and that shakubuku
and voting were synonymous. Furthermore, such allegations are a major
slander, because they insinuate we are denying the right to do
shakubuku, which is the last will of Nichiren Daishonin. This we would
never do.

If you, Reverend Kanno, state that it is not simple speculation, then
do you have any witnesses? Do you have the names of over half the
members in the Soka Gakkai that you can rely on as valid sources, since
you say most members are doing these election activities? There are no
such fools in the Soka Gakkai."

It is discouraging to read these words when one knows for certain that
so many Japanese members were heavily involved in the election
campaigns.

(page #25-26; to be continued . . . )

Reginald Carpenter

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Not content with this empty rebuttal, senior leaders of the Soka
Gakkai accused Reverend Kanno, face to face, for over five and a half
hours. From beginning to end of this inquisition, the leaders were
shouting and pounding the table with their fists. They proclaimed that
it was they who were right without question and abused him in vulgar
language. The incident culminated in the leaders trying to force
Reverend Kanno to his knees before them.

They threatened that 5,000 YMD would demonstrate at the Head Temple
until he submitted a written apology. To spare the Head Temple that
shame, Reverend Kanno gave them a pro forma apology. In truth, he
maintains his original views to this day. He had this to say about the
aftermath of his inquisition:

"In February 1977, President Ikeda secretly sent his best wishes to me
through a fellow chief priest, but without the slightest mention of the
kangaroo court. Instead, he sent gokuyo amounting to 200,000 yen, some
expensive melons and a collection of his books. What a pathetic and
soiled way to erase what he himself had me subjected to. His behavior
is the depth of inconsideration and inhumanity. He pretends to be a
gentleman because his own hands are not dirty. Were I to have returned
his gifts, that would have given the Soka Gakkai an open invitation to
accuse the High Priest directly of having condoned the printing of my
article. . . . This, then, is the other face of Daisaku Ikeda, the man
who travels the world to encourage members and give guidance in faith."

I can only hope that Daisaku Ikeda will gain enough sincerity and
common sense to repent honestly and fully. The most constructive course
he could take would be to confess in detail that he was at the heart of
much of the malicious misdirection I have described.

(page #26-27; to be continued . . . )

Reginald Carpenter

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The Two Agreements

The agreements of June 30 and November 7, 1978 which constituted
apologies from the Soka Gakkai, have not been studied nor absorbed
nearly enough by each member. What's more, the true background of the
published agreements never has been fully explained.

In the United States, NSA cannot profess to have corrected itself, so
long as it chooses not to study these agreements thoroughly and
consistently. The superficial treatments of the two agreements in the
World Tribune doesn't come close to satisfying the High Priest's
requirements for true sange. In effect, NSA members have been left to
understand the agreements as best they can.

Certainly, Yamazaki and Harashima were never the cause for the growing
confusion in NSA. The organization in this country created that
confusion, at least in part, by neglecting the responsible study of the
two agreements in question. It should be emphasized that the roots of
this confusion, whether here or in Japan, are the same.

(page #27; to be continued . . . )

Reginald Carpenter

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In the summer of 1977, a number of young priests began to speak out
during Gosho lectures in their temples against the Soka Gakkai's
continued slander. As a result, some believers began to recognize the
Soka Gakkai's errors.

At that point in time, however, the Soka Gakkai could afford to ignore
those small counter-movements. It was not surprising, then, to witness
the organization's arrogance in suggesting five points to encourage
unity between the priesthood and the Soka Gakkai. The statement
promised that the Soka Gakkai would protect the priesthood, thereby
fulfilling its responsibility as a lay organization of Nichiren Shoshu.
It also stipulated that the priesthood would fully respect the
independence of the Soka Gakkai as a religious corporation.

In effect, the Soka Gakkai simply declared that it would follow the
by-laws generally accepted for religious corporations in Japan. By
using that approach of following its own by-laws, the Soka Gakkai was
reminding the priests that it wasn't necessary or advisable for the
clergy to intervene in the lay organization's internal affairs. At any
rate, it was intimated that as long as the Soka Gakkai would always
protect the clergy to some degree, why should they worry?

Because the priesthood was trying to resolve the growing conflicts,
statements like those upset them greatly. As a result, on February 9,
1978, the late High Priest called together all the representatives of
the priesthood, including the ten young priests who had been subjected
to kangaroo courts.

The tone of this meeting was one highly critical of the Soka Gakkai.
The High Priest, however, urged that the lay organization not be cast
off for the time being, and it was decided that an alternate means to
resolve the conflicts should be sought. (As a result of this decision,
President Ikeda came to the Head Temple on February 12 and again on
February 16 to apologize to the High Priest). The High Priest cautioned
the clergy that if Nichiren Shoshu severed ties with the Soka Gakkai
abruptly, it was quite possible that many members would become utterly
confused and forfeit their faith. Accordingly, he recommended the
following:

"Let's watch over the Soka Gakkai with patience this time, since that
conceited president finally came and apologized --- for the very first
time."

(page #27-28; to be continued . . . )

Reginald Carpenter

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Thereafter, several meetings between senior leaders from the Soka
Gakkai and representatives of the outspoken priests took place in the
hope of finding effective ways to correct past mistakes. A further
effort was initiated by Nittatsu Shonin himself; he sent out an official
questionnaire to the entire priesthood for detailed opinions and
suggestions regarding the dispute. All these efforts towards resolution
of the conflict were somewhat undermined, though, when the priesthood
learned that Gohonzons were being carved by the Soka Gakkai without
authorization from the Head Temple. The Nichiren Shoshu questionnaire,
however, served as the basis for a detailed report that was relayed to
the Soka Gakkai on June 19, 1978. It prompted a response from the Soka
Gakkai now known as the June 30 Agreement (See Appendix E).

Although this agreement issued by the Soka Gakkai did not reveal, due
to its vague and deceptive language, the underlying causes of the
conflicts, it was in and of itself, a precedent in the history of the
organization. Above all, it must be strictly noted that the June
agreement did not specify which individuals were responsible for the
conflict, despite previous consensus of opinion between the clergy and
Gakkai leaders as to which particular leaders should apologize and
clarify their mistakes. Consequently, it was no surprise that quite a
few priests, prompted by the glaring shortcomings of the agreement,
started speaking out again in July 1978.

(page #28-29; to be continued . . . )

Reginald Carpenter

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The following month saw the first General Danto-Kai meeting. (This is
a Nichiren Shoshu lay organization that is comprised primarily of former
Soka Gakkai members.) The meeting was held in the Grand Lecture Hall of
the Head Temple, which was filled to capacity with 6,000 members and 178
priests, including the High Priest. During this meeting, the High
Priest corrected some mistaken concepts that many Soka Gakkai leaders
were disseminating.

As the summer drew to a close and the problems intensified, the Soka
Gakkai made a major effort to enter into conference with the outspoken
priests. On September 14, a meeting was held in Kyushu with six of
those priests, the Chief of the Soka Gakkai Youth Division Harada, the
Chief of the YMD Nozaki, and the Chief of the Study Bureau Harashima.
During this meeting, the following points were openly acknowledged:

- The President of the Soka Gakkai and many of its top leaders had been
highly conceited.

- There were many mistakes in the President's speeches and lectures.

- The President's manuscripts for study lectures and general speeches
were almost entirely compiled and written by Harashima.

- The Soka Gakkai leaders in attendance could not refute the accusation
that their organization had planned to form its own sect of Buddhism.

- Eight wooden Joju Gohonzons were carved by the Soka Gakkai without the
High Priest's knowledge. (One of those was inscribed for NSA Culture
Center in Los Angeles.)

The six-hour meeting concluded with the Soka Gakkai leaders requesting
two to three months to change the organization completely.

(page #29-30; to be continued . . . )

Reginald Carpenter

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The so-called "big change" was supposed to be the November 7, 1978
Agreement. On that date, 630 clergy --- almost the entire priesthood
--- came to Taisekiji to accept the Soka Gakkai's apology. The meeting
took place in the Grand Lecture Hall with 2,000 Soka Gakkai leaders from
all over Japan in attendance. Considering the ostensible purpose of the
meeting, the introduction was startling:

"And now we will begin the Representative Leaders' Meeting to
commemorate the 48th year since the Soka Gakkai was established."

The priesthood, which had expected that the Soka Gakkai would
apologize, instead found itself at a commemorative leaders meeting.
General Director Hojo and Vice President Tsuji delivered ambiguous and
indirectly apologetic speeches. But the President, in his entire
speech, could manage only a two-sentence apology:

"Please accept my deep apology for our excesses in various matters
which deeply disturbed Nichiren Shoshu. I also have to apologize for
failing to completely fulfill my responsibility to end these turmoils
swiftly as General Chief of All Lay Organizations of Nichiren Shoshu."

Now, the "excesses in various matters" to which Daisaku Ikeda referred
were committed in his capacity as President of the Soka Gakkai, not in
his capacity as Sokoto, or leader of all Nichiren Shoshu believers (See
Appendix C). The traditional lay organization of Hokeko was never
guilty of any excesses whatsoever.

After the Soka Gakkai concluded its November meeting, the High Priest
immediately summoned the priests who had attended and held his own
meeting in the Grand Reception Hall. He said:

"If the Soka Gakkai makes the same mistakes as were made in the past,
especially over the last two to three years, then we should unite in one
mind, hand in hand, and aggressively reveal their mistakes."

As even the Seikyo Shimbun and World Tribune disclose in their printed
accounts, the Soka Gakkai leaders only apologized superficially. In
private, the leaders went on to excuse themselves by stating that the
President had never been wrong, but had simply apologized to save the
High Priest's dignity. They also circulated the story that the November
meeting was held because those outspoken young priests were uneducated
and just could not understand the Soka Gakkai, but that, in fact, the
organization had always been correct.

(page #30-31; to be continued . . . )

Reginald Carpenter

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In America, there was a time lapse of three months between the
issuance of those speeches in early November and their publication in
the NSA organization newspaper, World Tribune. This lapse displayed a
lack of willingness on the part of the American organization to begin
sincere explanations and corrections within itself.

These evasions convinced many priests and concerned lay believers that
the Soka Gakkai was not genuinely intent on changing. So, on January
27, 1979, at the Second General Danto-Kai meeting, held at Taisekiji the
High Priest said:

"Today many people have assembled for the Second General Danto Tozan.
I feel very thankful for this. Though it is very cold these days, you
have come, thus showing how strong your faith is. Here are priests who
number around three hundred. They come from families of the priests,
the Hokeko, but most are from the Soka Gakkai. These priests have
pointed out the mistakes of the Soka Gakkai and have come together with
you in order to protect Nichiren Shoshu. There are, however, still some
priests who are not disconcerted to know that mistaken doctrines have
been circulated. Nevertheless, they are in any case priests of Nichiren
Shoshu, so we are protecting them as our priests. I hope you will
understand this point and from now on, as much as possible, pursue and
point out all the mistaken doctrines and keep the Kosen Rufu of Nichiren
Daishonin's true intention, that which is the Buddhism of Nichiren
Shoshu for seven hundred years, on the correct path. Then I would like
you to not forget that together with the young priests here, you should
express the principal of Sozoku Itchi, the oneness of priests with lay
believers."

It might seem that Nittatsu Shonin was contradicting himself, if you
compare what he called for in November with his remarks in January. It
should be stressed that, although he encouraged an ideal unity of
priests and laity without mutual recrimination, that encouragement
assumed the Soka Gakkai was going to correct itself fundamentally and
without delay.

By January 1979, the High Priest concluded that the Soka Gakkai had
not yet done so. On March 31, in an important meeting of the Priesthood
at Taisekiji, he said:

"The mistakes perpetuated on this Buddhism, which have accumulated
over the last 16 or 17 years, cannot be corrected overnight. Therefore,
today we still continue to witness conflict between the priesthood and
the laity.

All of you, as priests, must be resolute and point out their (the Soka
Gakkai's) mistakes; even if they are the President or Vice President.
Please be fully aware that you are not Nichiren Shoshu priests unless
you strictly call attention to their mistakes."

Toward that end, the Internal Affairs Bureau of Nichiren Shoshu
delivered two public letters to the Joint Headquarters of the Soka
Gakkai during March of 1979. In addition, Reverend Kanno submitted a
personal letter.

Even the Teachers Unions of the Soka Gakkai Junior High and High
School wrote to Ikeda, the school's founder, urging more honesty and
clarity.

(page #31-32; to be continued . . . )

Reginald Carpenter

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Ikeda's Resignation in 1979

On March 31, the Hokeko sent a letter to Daisaku Ikeda urging him to
resign as General Chief of All Lay Believers (Sokoto). It read in part:

"Although you (Ikeda) deviated from Nichiren Shoshu's doctrine
extensively, you have still not sincerely corrected what needs to be
rectified. The lack of your true repentance leads us to believe you are
committing slander. You apologized to the High Priest as the General
Chief of the Hokeko, but since it is the Soka Gakkai that deviated from
the true doctrine, and not the Hokeko, you should be made to apologize
strictly as President of the Soka Gakkai, but not as General Chief of
the Hokeko. We can no longer tolerate practicing under your
supervision. We advise you to resign."

(Signed by all 20 senior leaders of the Hokeko.)

In April, the bi-monthly priests' congress decided to discuss the
status of Daisaku Ikeda at its next congress. On April 6, on the
occasion of Omushi Barai (the ceremony held every year when the
Daishonin's writings are aired and read), Ikeda came to Taisekiji and
informed the High Priest and the chairman of the Hokeko Committee that
he would answer the requests in question on May 3rd.

By this time, emotions were dangerously raw in many quarters. It was
evident from an altercation that took place in the Sho-Hondo right after
the High Priest adjourned from leading believers in prayer to the
Dai-Gohonzon. Daisaku Ikeda was still present in conversation with the
chairman of the Hokeko, when a handful of believers shouted loudly at
Ikeda and even tried to accost him.

Although this confrontation took place after the Ozushi housing the
Dai-Gohonzon was closed, it was certainly not behavior proper for anyone
in attendance within the Sho-Hondo. Nevertheless, it was an incident
that illustrated the gravity of the situation at the time. It also
confirmed the depth of Daisaku Ikeda's errors.

(page #32-33; to be continued . . . )

Reginald Carpenter

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Toward the end of April, Ikeda met again with Nittatsu Shonin and
admitted the 1977 deviations from doctrine were all due to him. Because
of his accountability as president, he said he would resign all his
responsibilities and the Soka Gakkai would begin anew. Therefore, he
asked the High Priest to attend the Soka Gakkai's meeting on May 3.
Nittatsu Shonin mercifully replied he would attend to hear President
Ikeda clarify his responsibility at that meeting.

On April 21st, several priests critical of the Soka Gakkai met with
Isao Nozaki and other Soka Gakkai leaders. To summarize, the leadership
said that to correct the Soka Gakkai, Ikeda should resign from both his
offices, and the by-laws should be changed --- and changed openly.

The priests acknowledged the leaders' understanding of the situation
and noted that the events of 1977 constituted major slanders and that
now it would behoove the leadership to inform all lay believers that
Daisaku Ikeda had finally realized his error and would resign from his
positions, thereby clearly assuming responsibility for his mistakes.
Then, and only then, could the Soka Gakkai consider itself changed for
the better.

The leaders in attendance agreed. Daisaku Ikeda had hoped to resign
on May 3, but certain magazines got word of his impending resignation
and, as a result, the resignation (see Appendix F) was formally
submitted on April 24. (This formal procedure was only necessary in
relation to the Hokeko).

REQUEST FOR RESIGNATION

"I assume all the responsibility for the current problems at this time
and I humbly resign from the office of the General Chief of the Hokeko.

From now on, I will protect the priesthood and complete my mission,
relying mainly on my faith.

May you, the High Priest, bestow great mercy on everyone for the eternal
unity between the priesthood and the laity.

The 54th Year of Showa.

(1979) April 26

To the High Priest of Nichiren Shoshu
The Most Reverend Nittatsu Hosoi

(signed Daisaku Ikeda)"

(page #33; to be continued . . . )

Reginald Carpenter

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On May 26, at the Soka Gakkai's annual headquarter level meeting, Mr.
Hojo, the fourth president said:

"I took this position in order to inherit the mantle of the third
president. Needless to say, I have no ability. However, I am deeply
determined to keep the spirit of this inheritance forever. From now on,
Ikeda Sensei will also have major responsibility for spreading peace and
culture based on a foundation of Buddhism that he has already
constructed."

According to those words, Mr. Ikeda did not have to resign. Indeed,
members have thought he was merely graduating to a new and special
status of activity.

Mr. Einosuke Akiya also spoke:

"We have been able to become aware of our mission for the first time,
being moved by Ikeda Sensei's great passion and conviction for kosen
rufu, haven't we? That Gakkai spirit which was engraved on our lives
can never be destroyed or eradicated."

Obviously, the new focus of the Soka Gakkai was not on correcting the
mistakes of the past and explaining to the entire membership, in detail,
what constituted correct faith. Here was proof that the Soka Gakkai was
still following the Ikeda line and that nothing, in fact, had been
changed.

(page #34; to be continued . . . )

Reginald Carpenter

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FOOTNOTES

1) Gyosho, Rikyobo Temple at Taisekiji Monthly Magazine, October 1973.

2) Ikeda, Daisaku, Lectures on Buddhism, Vol. V, page 33.

3) Ikeda, Daisaku, Hokkaido Leaders Meeting, World Tribune, June 6,
1969.

4) World Tribune, April 14, 1969.

5) NSA Leaders Newsletter, NSA Monthly Leaders Meeting, June 16, 1978.

6) NSA Quarterly, Vol. 5, No. 3, page 3.

7) World Tribune, September 27, 1968; May 16, 1969.

8) NSA Quarterly, Vol. 3, No. 3, pages 37, 42.

9) World Tribune, May 16, 1969.

10) NSA Quarterly, Vol. 3, No. 1, pages 58-61.

11) World Tribune, May 14, 1969.

12) Op. Cit., World Tribune, September 27, 1968; May 16, 1969.

13) Ikeda, Daisaku, Seikyo Times, April 1977, pages 10-11.

Reginald Carpenter

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CONCLUSION

The purpose of this pamphlet is not merely to criticize nor to cause
others to criticize. It is of utmost importance to admonish those who
commit slander. Otherwise we are just as guilty as they are. In order
to attain itai doshin, we must help to correct mistakes rather than
ignore them.

Nichiren Daishonin said in the Gosho, The Opening of the Eyes, quoting
the Nirvana Sutra: "One who has not compassion to admonish such an
offender, but pretends to be friendly with him is in fact his enemy."

He also says:

"But he who is willing to reprimand and correct the offender is one
who truly understands and defends the law, a true disciple of the
Buddha. He makes it possible for the offender to rid himself of the
evil and thus acts as a parent to the offender. Those who are willing
to reproach offenders are disciples of the Buddha, but those who will
not oust offenders are enemies of the Buddhist law.

Even if a good priest sees someone slandering the Law and disregards
him, failing to reproach, oust or punish him for his offense, you should
know that that priest is an enemy of the Buddhist law. But if he is
willing to reproach the person, oust or punish him for his offense, then
he is my disciple and one who truly understands my teachings."

Those who are aware of problems have an obligation to reveal them so
that those who are unaware of the problems can do sange. We priests,
also, must take responsibility for the problems that have occurred and
that still exist. We must all, clergy and laity alike, reflect on our
past actions and do sange.

Sange essentially means chanting to the Gohonzon with repentance for
errors. But when the chanting is sincere, it involves three functions:

1). Pointing out slanders others commit of which they may be unaware in
order to allow them to do sange.

2). Publicly and clearly delineating the nature of one's own slander so
that others can avoid creating the same slander.

3). Continually checking oneself to avoid future errors and
acknowledging even the smallest error the moment one is aware of it.

The Nirvana Sutra defines sange as: "the sense of shame. . . . . One
who has no sense of shame cannot be called a human being, but is simply
an animal."

(page #35; to be continued . . . )

philip brett

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Apr 10, 2010, 8:01:48 PM4/10/10
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Does anybody really believe the high priests position is any higher
than anybody elses?
Philip

Reginald Carpenter

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Apr 10, 2010, 8:50:34 PM4/10/10
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The information on this pamphlet also relates to shakubuku, a widely
misunderstood aspect of Buddhism. When we think of shakubuku, we are
likely to remember a certain style of propagation: going out on the
streets, selling World Tribune and bringing people to discussion
meetings. In actuality, to do shakubuku means to teach people about
this Buddhism and how to practice it correctly.

The word "shakubuku" comes from "hokke shakubuku hagon monri" which
literally means "the spirit of the Lotus Sutra is to do shakubuku and
beat down heretical belief." Fundamentally, shakubuku is not only one
way of propagation. In the wider view, it means to correct heretical
teachings, including those we hold ourselves.

The 26th High Priest, Nichikan Shonin, said:

"If you forget to do shakubuku and forget the mandate of Nichiren
Daishonin against heretical teachings, then your mind commits slander.
If you don't talk about shakubuku with your mouth, then your mouth
commits slander. If you don't hold your beads in your hands and sit in
front of the Gohonzon, then your body commits slander. Therefore, when
you chant Nam-myoho-renge-kyo of Ji-no Ichinen Sanzen, you are the
votary who completes shakubuku in the three karmas of mind, body and
mouth. That is to say, you are a believer of the Lotus Sutra in those
three karmas."

Shakubuku should be applied to ourselves first. So to believe in
Nichiren Daishonin's teachings from the bottom of our hearts and chant
to the Gohonzon without compromise, overcoming our own negativity, is
the meaning of shakubuku.

On the other hand, we can also think of it as a form of propagation.
As Nichiren Daishonin said: "I, Nichiren, follow the path of Fukyo
Bodhisattva. We can see the way of shakubuku of Fukyo Bodhisattva as
the best example of the spirit of shakubuku."

The 20th Chapter of the Lotus Sutra, called the Jyo Fukyo Bosatsu
Chapter, explains that this bodhisattva respected and praised each
person he met, saying, "I deeply worship you. I will never have
contempt for you because you, without exception, will definitely believe
in the true law, practice as a Bodhisattva and become a Buddha." He
would bow, putting his hands together in front of his chest. Even when
people attacked him, he ran away and from a distance repeated the same
words. This signifies that even when we do shakubuku and are criticized
or attacked, we should be patient and never speak of our critics, but
only teach them the true law and continue the practice of mercy.

(page #36; to be continued . . . )

Reginald Carpenter

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The intention of this pamphlet is not to discourage you but to help
you see the errors made in the past so they will never happen again. It
is important to know what was wrong historically. By seeing these
mistakes, we can continue to reflect seriously on our faith.

It is crucial to protect the integrity of the true teachings. If you
give up correcting your own attitude and that of others, and try to
practice all by yourself, it is not difficult in the short run. But in
the long run, we must give importance to protecting the teachings of
Nichiren Daishonin. Then we can practice correctly, whether inside or
outside the organization. No individuals can excuse themselves from
accepting this responsibility.

Practically speaking, what can you do now? It is understandable that
you might feel discouraged to find that what you were taught in the past
contains misleading information. Please remember that, as Nichiren
Daishonin taught, the basics of this religion are faith, practice and
study. You have the Gohonzon and can practice gongyo and daimoku. If
you can chant purely, not confusing faith in the Gohonzon with
organizational activities or the idea of leadership, then your faith is
guaranteed by the Buddha. You can study the translations of the Gosho.
If you believe that Nichiren Daishonin is the True Buddha, and believe
in his teachings, you can feel free to practice with confidence.

Our most severe obstacles come from within our own lives. To have
faith means to reflect continuously upon our lives and actions. At any
time, the King Devil of the 6th Heaven can destroy us. Even the Five
Priests (Goroso) who followed Nichiren Daishonin for many years, lost
faith in him and were swayed by more worldly phenomena. The Atsuhara
Martyrs, though they had been believers for little more than a year,
developed deep faith. Length of practice is not a factor in faith.

Nichiren Daishonin said in the Gosho, The Difficulty of Sustaining
Faith: "To accept is easy, to continue is difficult. But Buddhahood
lies in continuing faith."

Before we can enjoy good fortune, the Daishonin says, we must face
great problems. The problems of today force us to examine our lives
and, for that reason, are a great opportunity for us to deepen our
faith.

(page #37; end of Conclusion)

Reginald Carpenter

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Good day, Everyone! Re. "Philip Brett" posting on 4/10/10, 5:01pm.
***************************************************
Re: ". . .the background, meaning, content & spirit. . ." by Rev. Kando
Tono
Group: alt.religion.buddhism.nichiren
Date: Sat, Apr 10, 2010, 5:01pm
From: philip brett <clown...@yahoo.com>

Does anybody really believe the high priests position is any higher than
anybody elses?
Philip

---------------------------------------------------
RC replies: Are you kidding?! LOL. I don't know if you mean Anybody
here on Arbn, but in the context of the traditional culture & society of
Japan where this religion was founded and the hierarchy of the structure
of the priesthood, the answer is definitely "Yes"!
In his authority & position as the high priest, "His Holiness" is above
Everybody else, priests & laity in the entire world, according to the so
called Nichiren Shoshu priesthood, of course. But, that's NOT so,
according to the true teachings of the religion, NDB - Nichiren
Daishonin's Buddhism; of course NOT.
WorldPeace! }:<{0

philip brett

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Apr 11, 2010, 5:21:24 AM4/11/10
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On Apr 10, 7:00 pm, chiefstoneea...@msn.com (Reginald Carpenter)
wrote:

> Good day, Everyone!  Re. "Philip Brett" posting on 4/10/10, 5:01pm.    
> ***************************************************
> Re: ". . .the background, meaning, content & spirit. . ." by Rev. Kando
> Tono
> Group: alt.religion.buddhism.nichiren
> Date: Sat, Apr 10, 2010, 5:01pm  
> From: philip brett <clownhid...@yahoo.com>

>
> Does anybody really believe the high priests position is any higher than
> anybody elses?
> Philip  
> ---------------------------------------------------
> RC replies:  Are you kidding?!  LOL.  I don't know if you mean Anybody
> here on Arbn, but in the context of the traditional culture & society of
> Japan where this religion was founded and the hierarchy of the structure
> of the priesthood, the answer is definitely "Yes"!
> In his authority & position as the high priest, "His Holiness" is above
> Everybody else, priests & laity in the entire world, according to the so
> called Nichiren Shoshu priesthood, of course.  But, that's NOT so,
> according to the true teachings of the religion, NDB - Nichiren
> Daishonin's Buddhism; of course NOT.  
> WorldPeace!  }:<{0

That's pretty screwy that someone would think they are above everyone
else. I feel sorry for anyone who buys into that. I suppose I should
feel sorry for the priest whose high on his own position because he's
really screwed, but I'll have to work on it. It is a topsy turvety
world where form trumps function. It's a dangerous position being a
priest. I'll bet that some of those Catholic priests who abused
children think that it's off set or forgiven because as priests they
are something special.

Philip

Reginald Carpenter

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Appendix A

BACKGROUND: THE SOKA GAKKAI AND NICHIREN SHOSHU

This pamphlet covers only events that have occurred in the past few
years. It barely begins to probe the roots of the errors and
distortions that have increasingly overgrown Soka Gakkai/ NSA's
relationship with Nichiren Shoshu.

Many members of NSA are familiar with the chronological history of the
Soka Gakkai: how it was founded by Tsunesaburo Makiguchi as a lay
organization of Nichiren Shoshu believers, grew rapidly under the
guidance of Josei Toda after World War II and continued to flourish
under its third president, Daisaku Ikeda.

Less well known is the history of the growing rift --- at first
gradual, then rapid --- between the Soka Gakkai and the orthodox
Nichiren Shoshu Buddhism. Indeed, this rift was in the fabric of the
Soka Gakkai from the beginning.

Makiguchi was a man of lofty idealism and rigid character; both as a
teacher and a believer his life was worthy of the highest praise.
Nevertheless, while defending his position during his inquisition by
Japanese officials at the outset of the War, he made a deeply
significant remark concerning the Soka Kyoiku-gakkai (the organization
that became the Soka Gakkai). To the officials' question, "Why don't
you become a priest of Nichiren Shoshu and teach the Buddhism of this
sect?", he replied:

"Soka Kyoiku-gakkai is unique in that it is a combination of the
Buddhism of Nichiren Daishonin and my own philosophy of values. By
becoming a Nichiren Shoshu priest I would be unable to teach anything
except the doctrine of their faith, therefore I will not enter this
sect."
(Showa Tokko Dan Atsu Shi --- History of Oppression by the Secret Police
in Showa Period, Part IV.)

In these words, Makiguchi formulated clearly the attitude held by the
Soka Gakkai towards Nichiren Shoshu for the last fifty years.

Similarly, no one can deny Josei Toda's sincerity or his genius as an
organizer. The rigidly structured organization he built immediately
after World War II was precisely what people in Japan craved during a
time that was chaotic, fragmented and insecure. The concept of strong
leaders and tightly defined groups that were patterned on military units
(the names tai, butai, and so on, were in fact borrowed from military
usage), answered the prevailing need for some sense of order and
security.

(page #39; to be continued . . . )

Reginald Carpenter

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At the same time, whatever his intentions, when Toda established a
religious corporation separate from Nichiren Shoshu in 1952, the effect
was to further polarize the lay organization and the religious body.

That polarization was increased still more by changes made in the Soka
Gakkai's by-laws after Ikeda became president in 1960. These changes
had the effect of giving the president ever more authority and ever less
accountability to any other person, as can be seen by this brief
summary:

According to the 1957 by-laws:

- The president of the Gakkai is one of seven "responsible officials."
- These officials are elected by the board of directors.
- The president is elected by responsible officials.
- He is dismissible by the board of directors.
- He is appointed for life, except as stipulated in the above condition.

By 1962, the by-laws stipulated that:

- The president is also the "official representative" of the Gakkai.
- He is one of the responsible officials and is elected by them; they in
turn are elected by the board of directors.
- He is dismissible by the board of directors.
- His term is limited to four years.
- He convokes the board of directors and chairs its meetings.

In 1966, the by-laws were further changed so that:

- The president is also the "official representative" of the Gakkai.
- He is manager of all its affairs.
- He has the power to convoke the Leaders Meeting (of all 21 responsible
officials).
- He appoints and dismisses all the other responsible officials.
- He appoints and dismisses all the vice-general directors, the
directors and all "other necessary officials."
- He holds office for life.
- He chooses his own successor. #1

#1) White, James W., The Sokagakkai and Mass Society, Stanford
University Press, 1970, pages 114-115.

(page #40; end of Appendix A)

Reginald Carpenter

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Appendix B

KOMEITO

Senior leaders of NSA have been asked through the years to attend
special daimoku tosos to chant for the success of Komeito Party
candidates' standing in the Japanese Parliament elections. The general
membership, however, had little or no knowledge about the relationship
between the Komeito political party and the Soka Gakkai.

In the following explanation of the Soka Gakkai's involvement in
political affairs, much of the quoted information is taken from a book
about the Soka Gakkai lauded by President Daisaku Ikeda for its
perception and clear understanding of the organization.

Japan's New Buddhism: An Objective Account of Soka Gakkai was
published in Japan in 1969 and written by Kiyoaki Murata, an assistant
managing editor of the Japan Times, Tokyo's oldest English language
daily. In its foreword, Ikeda expressed his admiration for both the
author and the book by stating:

"The author is one of the few Japanese newspapermen who have closely
observed the Soka Gakkai over many years. . . [He] seems to have
endeavored to free himself from prejudices and preoccupations in order
to understand the doctrines of Nichiren Shoshu and the true nature of
the Soka Gakkai. . . As for the facts given in this book concerning the
Soka Gakkai, I can say with assurance that the book is more accurate
than any other on the subject. . . I hope that this work by Mr. Kiyoaki
Murata will play a role in bringing correct understanding of the Soka
Gakkai. . . " #1

The Soka Gakkai actually began participating in popular government
elections by running candidates for local legislatures in April 1955.

"Soka Gakkai ran 51 members of the Culture Bureau as candidates for
ward assemblies of Tokyo and city councils of cities within metropolitan
Tokyo and elsewhere. All were elected.

In the July 1956 House of Councilors election, [they] ran six
candidates --- three were successful, winning for the Soka Gakkai its
first toehold in the national legislature. The election results
heightened public awareness of the already notorious religious
organization, and its obvious political potential aroused alarm." #2

(page #41; to be continued . . . )

Reginald Carpenter

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The Soka Gakkai was greatly encouraged by its success, and in January
1962, it established Komei Seiji Remnei (Clean Government League), known
familiarly as Koseiren.

Nine Koseiren candidates were elected that year, allowing Soka Gakkai
councilors to form a Komeikai --- a group in the Upper House with
bargaining power.

On May 3, 1961, Daisaku Ikeda declared:

"The mission of the Political Department is to send many men --- men
who have ability, high character and merciful interest in saving people
--- into the political world. Only when this is done can we see the
establishment of a happy society . . . But we are not a political party.
Therefore, we will not get into the House of Representatives. We will
send out people to the House of Councilors and local legislatures ---
the areas which have no political color."

On May 3, 1964, at the twenty-seventh general meeting of the Soka
Gakkai, President Ikeda made a bombshell announcement . . . From that
day, Ikeda said, the Political Department (of the Soka Gakkai) was
abolished and Koseiren would be a full-fledged political party . . . At
long last, Soka Gakkai would put up candidates for the House of
Representatives.

" . . . Observers regarded this announcement as a complete about-face
because Soka Gakkai leaders, including both Ikeda and Toda, had always
maintained that their political interest was confined to the upper house
and local legislatures. . . It seemed that Ikeda had to create a
separate, exclusively political body to avoid the charge of
self-contradiction. Nevertheless, the real ultimate objective of the
Soka Gakkai is obutsu myogo, the fusion of government and Buddhism." #3

(page #41-42; to be continued . . . )

Reginald Carpenter

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Public alarm at the heightened political power of the Soka Gakkai was
a natural response in light of the fact that official Soka Gakkai
publications and Toda himself proclaimed their intention to establish a
state-built sanctuary. They declared this establishment of the honmon
no kaidan to be "the supreme aim of the Soka Gakkai. . . this would be
obutsu myogo." #4

The term obutsu myogo was created by Josei Toda in his treatise,
Obutsu Myogo Ron, which was serialized in the Soka Gakkai journal,
Daibyaku Renge, beginning in August 1956. In this series, Toda
explained his rationale for involving Soka Gakkai in politics.

"We are interested in politics because of the need to achieve
kosen-rufu, spreading the sacred phrase of 'Nam-Myoho-Renge-Kyo,' one of
the Three Great Secret Laws. In other words, the only purpose of going
into politics is the erection of the honmon no kaidan." #5

Toda elaborated on this line of thought at a Soka Gakkai chapter
meeting held on March 27, 1955:

"When kosen-rufu is completed or in the process of being carried out .
. everyone realizes the worth of the Gohonzon. There will be Diet
members from among these people, and there will be a petition for
building the honmon no kaidan, and it will be approved by the Diet, and
then the emperor will realize the great divine benefit of the Gohonzon.
Then kosen-rufu will have been achieved." #6

In the address delivered in Osaka on April 8, 1956, Toda stated
unequivocally what he expected of individual Soka Gakkai members with
regard to political activities. He said that every one of Nichiren's
disciples must work toward the salvation of the masses, and that this
objective was directly related to the construction of the honmon no
kaidan. He continued:

"At the time when Nichiren himself was spreading the teachings, he
determined that the honmon no kaidan should be erected. And now is the
time when we must, come what may, achieve that end. . . The method used
in former times in achieving kosen-rufu was to convert the ruler of a
country and thereby attain it at one fell swoop. . . But today we cannot
achieve kosen-rufu even though His Majesty the Emperor worshipped our
Gohonzon. The reason is that sovereignty has been shifted (from the
emperor) to the people. This is the reason we must consider politics. .
" #7

Toda said he expected members of the Soka Gakkai to take part in
popular elections for the sake of kosen-rufu.

(page #42-43; to be continued . . . )

Reginald Carpenter

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After Ikeda's announcement of May 1964, the Komeito was organized as a
political party from the former Clean Government League. The official
establishment of Komeito took place on November 17, 1964, with Takeshi
Tsuji, current vice president of the Soka Gakkai appointed vice-chairman
of the party, and Hiroshi Hojo, current president of the Soka Gakkai,
appointed chief secretary.

Because of the severe criticism directed toward Soka Gakkai as a
religious organization involved in politics, Ikeda frequently attempted
to provide justification for the organization's political activities.
At a meeting of the Youth Division leaders held on July 12, 1965, he
said:

"There are people who say the relationship between the Soka Gakkai and
Komeito is vague. Let me take this opportunity to make it clear. Soka
Gakkai is a religious organization with two different names. Both,
believing in Nichiren Daishonin, aim at obutsu myogo. This is also true
of an individual who may be a member of Komeito in the area of his
political activities, but at the same time a member of Soka Gakkai with
regard to his faith. . . Conceptually, you may separate the areas of
activities, but in reality, it is not possible. Likewise, Soka Gakkai
and Komeito are one and the same body." #8

(page #43-44; to be continued . . . )

Reginald Carpenter

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Ikeda has stated that "Soka Gakkai's political activities through
Komeito are a 'consequence' of the 'human revolution' so far attained.
A political party made up of Soka Gakkai members is 'a flower blooming
out of the soil prepared by propagation of our faith'. . . "

Statements such as these created a general impression in Japan that
the Soka Gakkai planned to dominate the national legislature and
establish a national hall of worship, with the support of the emperor.
People began to wonder if the Soka Gakkai's ultimate objective might be
to establish a theocracy --- and impose its own religion on the entire
nation.

Because of the Komeito's original purpose, it has never been necessary
for the party to establish a definitive ideology. Voter profile studies
in Japan indicate that the overwhelming majority of votes for Komeito
candidates are cast by Soka Gakkai members; so the platform of the
candidates has almost no bearing on whether or not they are elected.
Since the Soka Gakkai members alone insure the continuance of the
Komeito as a political party, Komeito, naturally, is bound to protect
the Soka Gakkai as a means of protecting itself.

This quid pro quo has included even illegal activity. On July 19,
1973, the Asahi Shimbun (a major Japanese daily newspaper) ran an
article entitled "Conspicuous Voting Fraud." The report cited people
who had been guilty of violations of voting laws; all of the intentional
violations were committed by Soka Gakkai members.

The weekly magazine Shu Kan Bun Shun began printing a fourteen-part
investigative series regarding Soka Gakkai on September 4, 1980. Seven
top Soka Gakkai leaders made startling admissions about the conduct of
the organization during the series and, in the twelfth part, admitted
the Soka Gakkai was guilty of voting fraud. In the 1973 General
Elections, they said, Soka Gakkai members in Shinjuku prefecture alone
stole some 6,000 votes, and in the Tokyo district, the stole nearly
50,000.

The leaders went on to divulge that when the voting thefts became
apparent, Hiroshi Hojo, then General Director, and Yoshikatsu Takeiri,
Chairman of the Komeito, tried to apply political pressure on the
metropolitan police in an effort to minimize the crime in the public
eye. In Japan, the structure of the government allows political parties
more direct control over local public services than in the United
States. As the second largest political party in the Tokyo metropolitan
area, the Komeito was in a position to influence such things as the
financial budget of the metropolitan police force.

The Komeito succeeded in reducing to eight the number of Soka Gakkai
members who were indicted by the public prosecutor. All of these were
convicted; Takashi Miyamoto and Akio Sunagawa (both chapter level Soka
Gakkai leaders) served time in jail, and the remaining six received
suspended sentences. The Soka Gakkai claimed officially that those
members convicted were acting out of their own volition and were not
carrying out organization policy.

(pages 44-45; to be continued . . . )

Reginald Carpenter

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The unity of Komeito and Soka Gakkai was never more evident than in
1969 when they attempted to suppress the publication of Sokagakkai O
Kiru (I Condemn the Soka Gakkai), a book by Hiroatsu Fujiwara.

In August of that year, Einosuke Akiya, vice president of Soka Gakkai,
tried to pressure Fujiwara (then a candidate for the Metropolitan
Assembly) and his publisher Nisshin Hodo, to abandon publication of the
book. In October, Yoshikatsu Takeiri, Chairman of the Komeito, asked
Kakuei Tanaka (senior member of the majority Liberal Democratic Party
and later Prime Minister of Japan) to help in efforts to suppress the
book. Tanaka invited Fujiwara to a restaurant and tried to convince him
to drop plans for publication.

Fujiwara resisted the pressure and the book was published in November
1969 with a preface citing the attempted obstruction of its publication.
Although he succeeded in publishing his book, Fujiwara was denied
advertising space in many public places due to the Komeito's influence.
Daily newspapers also denied advertising space to him, and major book
dealers refused to sell the book because they feared Soka Gakkai
boycotts.

The independent weekly magazines and Nihon Hoso Kyokai (National
Broadcasting Association) raised strong questions about pressure from
the Komeito in the Fujiwara incident. The official Komeito reply was
that all accusations against the party were lies. Controversy regarding
the incident heightened, and members of other political parties in the
Diet (parliament) began to ask Komeito members for explanations about
their conduct.

In the July 1980 issue of Shu Kan Bun Shun, Takashi Harashima revealed
that in 1970, Daisaku Ikeda himself asked Prime Minister Eisaku Sato to
prevent his (Ikeda) being called before the Diet for questioning.
(Records of Diet sessions during this period show Sato avoiding any
direct comments on points raised about Ikeda.)

(page #45-46; to be continued . . . )

Reginald Carpenter

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Public outrage at the Soka Gakkai-Komeito attempt to infringe on
freedom of the press continued to rise and manifested itself at the
polls --- where votes for Komeito candidates fell for the first time
since the party's establishment in 1964.

These events moved Ikeda to make a public apology on May 3, 1970 at
the thirty-third general meeting of the Soka Gakkai:

"I would like to reflect on myself so as not to repeat the same
mistakes again. . . No matter what reasons or excuses I had, I apologize
to all the people of Japan, including those individuals who had to
suffer as a result of our mistakes."

He then promised to alter the system and attitudes of the Soka Gakkai,
including a strict separation of Komeito and Soka Gakkai and a revision
of the organization's by-laws (See Appendix A). These promises were
never realized. The by-laws were finally revised after Ikeda was forced
to resign from the presidency of the Soka Gakkai in 1979.

There was an unavoidable incongruity between the seemingly sincere
words of Ikeda's apology and his subsequent actions. That incongruity
arose because, although he could not avoid making an official apology to
the nation, his true feelings never were those expressed in the apology.

He declared his real feelings openly to Soka Gakkai members. At an
Atami Training Meeting for Seikyo Shimbun distributors in August of
1976, Ikeda had this to say:

"When we see the true nature of journalism in Japan, we see everything
is written to sell. They write about Soka Gakkai the way they do
because people buy it. It is marketable. That's it. For instance,
about the obstruction of publishing [Fujiwara's book], we were never
guilty of it. However, we were forced to admit it. People were simply
jealous of us."

Although official ties between Soka Gakkai and Komeito were severed,
it would be naive to imagine that Soka Gakkai will ever willingly
relinquish its control of Komeito. Every election, the organization
concentrates entirely on the victory of Komeito candidates. However,
due to the controversy currently surrounding Soka Gakkai, the Komeito
Party recently lost seats in the Diet for the first time since 1970.
That is why the Soka Gakkai is presently exerting greater efforts than
ever before to strengthen its powerful political wing, Komeito.

1) Murata, Kiyoaki; Japan's New Buddhism: An Objective Account of Soka
Gakkai; John Weatherhill, Inc.; Tokyo; 1969; pp. ix-x.
2) Ibid., pg. 163.
3) Ibid., pg. 164.
4) Ibid., pg. 112.
5) Ibid., pg. 112.
6) Ibid., pg. 113.
7) Ibid., pg. 163.
8) Ibid., pg. 166.

(page #46; end of Appendix B)

Reginald Carpenter

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APPENDIX C

RELATION OF HOKEKO TO SOKA GAKKAI/ NSA

The name Hokeko originated with the Atsuhara martyrs, who were called
by Nichiren Daishonin "the Atsuhara Hokeko people." Since then, all
Nichiren Shoshu believers have been called Hokeko.

In Japan, Nichiren Shoshu believers belong to their individual local
temples and at the same time are considered members of the Hokeko. When
the Soka Gakkai was established, it was regarded as one of the many
Hokeko groups, but rather than being confined to an individual temple or
location it was a countrywide organization of much greater size than any
single group of Hokeko members.

To put it another way, all Nichiren Shoshu members except those in the
Soka Gakkai belong to local temples and are called Hokeko. Though the
Soka Gakkai is today not regarded as belonging to Hokeko, in the strict
sense it does.

Daisaku Ikeda was named Sokoto, or Leader of the Hokeko (meaning all
Nichiren Shoshu believers). When he made certain errors of faith,
described in this pamphlet, he did so as leader of the Soka Gakkai, not
as Sokoto. Naturally, when he apologized to the High Priest as Sokoto,
leaders of the Hokeko were disturbed, since they had been guilty of no
errors in faith. Therefore, they urged Ikeda to resign as Sokoto.

For American members, the point to remember is that Hokeko is the name
of all groups of Nichiren Shoshu believers who belong to individual
temples, just as it has been for 700 years. Today, those who have left
NSA and practice directly with temples should be considered Hokeko
members.

(page #47; end of Appendix C)

Reginald Carpenter

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APPENDIX D

THE OGASAWARA INCIDENT

Jimon Ogasawara was a Nichiren Shoshu priest who wrote several tracts
on theoretical Buddhism during World War II. The Soka Gakkai claimed
that one of his writings loaned support to the restrictive religious
policies of the Japanese wartime government, and therefore held him to
be somehow responsible for the imprisonment of Josei Toda and
Tsunesaburo Makiguchi. This animosity toward Ogasawara culminated in
1952 with an incident in which the 80-year-old priest was surrounded by
thousands of Soka Gakkai YMD, stripped to his underwear and assaulted.

A book about the Soka Gakkai, highly praised by Daisaku Ikeda for its
accuracy, renders this account of the circumstances surrounding the
Ogasawara incident: #1

"Toda had not always displayed the reverence and humble loyalty that
might be expected of a lay believer toward the priests at Taisekiji.
Addressing members of his organization, he would often speak of 'bad
priests,' compared with whom Toda was a far better student of the canon
of Nichiren Shoshu in both knowledge and conduct. . . . . Toda felt
particularly bitter toward one Taisekiji priest, Jimon Ogaswara. . . .
(He) felt that the priests, and Ogasawara in particular, were largely
responsible for the government suppression of Soka Kyoiku Gakkai and for
Makiguchi's death in jail.

. . . Toda never forgot this, nor did he forgive Ogasawara. On the
eve of April 28, 1952, when Taisekiji held a major service to
commemorate the founding of the Nichiren sect in 1253, Toda visited the
temple with 4,000 members of his Youth Division (led by Daisaku Ikeda)
and assaulted Ogasawara. Toda felt justified in doing so to avenge his
late teacher and demanded an apology from the octogenarian priest. When
Ogasawara refused, the young men mobbed him and carried him on their
shoulders, tagging him with a placard inscribed 'Tanuki Bozu' (Raccoon
Monk). Ogasawara was taken to Makiguchi's grave, where he was forced to
sign a statement of apology.

Interviewed on July 2, 1956, in the Japan Times,[Toda] admitted
hitting the priest 'twice' and said that this was the cause of the
extremely unfavorable press his organization then received --- which
labeled Soka Gakkai as a 'violent religion.'

Ogasawara filed a complaint with the authorities against Soka Gakkai
for assault and battery. In November 1952, Nissho, the high priest of
Taisekiji, reprimanded Toda for the April 27 incident and Toda responded
with an apology printed in the Seikyo Shimbun. . . . He promised that
Soka Gakkai would follow 'the iron rule of absolute obedience to the
policy of the (Taisekiji) administration' and would continue to serve
its interests. . ." #2

The high priest Nissho admitted that assaulting a Nichiren Shoshu
priest is tantamount to assaulting the High Priest himself and that
punishment of a member of the priesthood is the prerogative of the High
Priest alone. He further prohibited Toda from coming to the Head Temple
for three months.

In 1969, Daisaku Ikeda freely exonerated the Soka Gakkai for their
attack on Ogasawara, going so far as to call it "an act of kindness"
carried out to alert the priest to the errors of his writings.

In view of Ikeda's attitude, it is interesting to note a document
issued by Toda on June 25, 1942. This document gives support to the
wartime government's directive to enshrine and protect the Shinto Object
of Worship, the Kotai Jingu.

The official statement regarding the Kotai Jingu (Shrine of the
Emperor God) was sent to each Riji and Shibucho of the Soka Kyoiku
Gakkai by Josei Toda. (Toda changed his name twice; born Jinichi, he
later changed this to Jogai, and finally to Josei.) In the statement,
Toda directed that members should be respectful toward these Shinto
objects in their homes and not treat them carelessly.

This document from Toda stands in refutation to the Soka Gakkai's
claim that it never yielded in any way to the Japanese wartime
government's edict on religious policy.

#1) Murata, Kiyoaki; Japan's New Buddhism: An Objective Account of Soka
Gakkai; John Weatherhill, Inc., Tokyo, 1969.
#2) Ibid., pp. 95-97.

(page #49; end of Appendix D)

Reginald Carpenter

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". . . the background, meaning, content and spirit . . ." (front cover)

". . .the background, meaning, content and spirit . . . " for Nichiren
Shoshu believers in America, to help them re-evaluate their faith. by
Reverend Kando Tono.

P.O. Box 1868, Grand Central Station, New York, NY 10163

Copyright Kando Tono 1981 (front sheet)
**********************************************
(to be continued . . . )

Reginald Carpenter

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PREFACE

Nikko Shonin was the founder of the Nichiren Shoshu Head Temple
at Taisekiji. He had been the chief priest of the temple at Mt. Minobu,
where Nichiren Daishonin lived for the last nine years of his life. In
order to protect and keep the Daishonin's teachings intact, Nikko Shonin
had to leave Mt. Minobu. Upon doing so, he wrote a letter to a believer,
which reads in part:

"Words cannot begin to describe how grieved I am, and how
dishonorable it must seem that I have to leave Mt. Minobu.

After repeated consideration, however, I have concluded that the
ultimate point is to keep Nichiren Daishonin's teachings pure and to let
them be truly realized in the world, no matter where I am."

When I read this passage, I cannot help being affected by it.
Nikko Shonin's intention was to protect the teachings only. In order to
do so, he had the courage to leave the final place where the True Buddha
lived and preached.

Today there are other sects of Nichiren Shu that are followers
of the five elder priests (the Goroso) who were disciples of Nichiren
Daishonin while he was alive and who deserted the orthodox teachings
after his death. These sects contend that Nikko Shonin was the first
person who committed ha wagoso (the slander of breaking the itai doshin
of the priesthood, the wagoso). But even Nichiren Shu priests of good
conscience must know they cannot accuse Nikko Shonin as the ha or
disunifier of the wagoso (priesthood).

Criticism of Nichiren Shoshu lay organizations or their leaders
has nothing to do with destroying the wagoso. Wagoso can be judged only
from the viewpoint of whether or not a person is following the teachings
of Nichiren Daishonin.

The Daishonin's teachings are made clear in the Gosho and in the
words of the respective high priests, including the Rokkan-Sho, the six
volumes of Nichikan Shonin. The proper pursuit of the wagoso, priests,
is to reflect on our faith through reference to these writings. This
pursuit leads naturally to clarification of questions concerning lay
organizations.

However, the concept of ha wagoso is being used today in a
radically different context. The present use of the term arises
apparently from the interpretation of the leadership of the Nichiren
Shoshu lay organization, Soka Gakkai of America, popularly known as NSA.

page (i)

Reginald Carpenter

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PREFACE continued . . .

During the last several months we have seen NSA quote the High
Priest's words to legitimize its interpretations and lend them the
appearance of authority. These quotations always favor the NSA position.

As a result of the strife within Nichiren Shoshu, 200 priests
were recently punished and six were excommunicated.

On November 26, 1980, the present High Priest, Nikken Shonin,
reminded us that:

"Although some Nichiren Shoshu priests were recently defrocked
and others demoted, I hope you will not say, 'The Soka Gakkai has not
committed any mistakes nor have its leaders. Look, the priests who
criticized and slandered the Soka Gakkai were punished.' This you should
not say even if you become emotional when talking with those who are
against the Soka Gakkai."

It is evident that the Soka Gakkai and NSA have yet to fulfill
the directive Nikken Shonin gave on October 8, 1979:

"The Soka Gakkai must continue to give thorough explanation of
the so-called June 30, 1978 and the November 7, 1978 agreements to its
entire membership so that each member can understand the background,
meaning, content and spirit of the agreements."

The two agreements to which the High Priest refers brought no
substantial change for the membership within the United States. NSA
members, for the most part, have not been able to learn the "background,
meaning, content and spirit" of those agreements from their leaders.

Whenever believers have asked me questions about their faith,
due to the incorrect concepts and pursuits of their lay organization, I
have been stunned at how much they suffered unnecessarily.

This publication is an explanation of the history of the Soka
Gakkai's errors and intentions which culminated in the two agreements at
issue. All most all the difficulties within the organization depend, not
on individuals' personalities, but on the character of the organization
itself. Since its inception, the Soka Gakkai's policies have deviated
from orthodox Nichiren Shoshu doctrine. These errors and deviations
directly affect your faith in Nichiren Shoshu.

(page ii)

Reginald Carpenter

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PREFACE continued . . .

The responsibility of the priesthood to correct the misdirection
of the Soka Gakkai cannot be overlooked -- especially in view of many
years during which that deviation was permitted to continue. We Nichiren
Shoshu priests must strictly review our conduct in this regard. Although
some priests have consistently spoken against the errors of the Soka
Gakkai, the organization, in fact, was allowed great leeway. The Head
Temple believed the Soka Gakkai would curb its excesses naturally with
the time-honored teachings of Nichiren Shoshu. This adjustment never
occurred; the deviation continued to grow in scope and depth.

I can sympathize with the consternation this publication may
cause you, but as an ordained priest of Nichiren Shoshu I am sincerely
trying to fulfill my vows. The aim of this material is to help you
re-evaluate NSA/ Soka Gakkai, its senior leaders (including the
international president) and, as a result, your faith in this religion.

In the pages that follow, I have had to cite specific events and
people to facilitate a complete understanding of the difficulties we
face. If the revelations upset or alarm you, please remember the
Gohonzon is more powerful than anything else and is continually
illuminating the truth.

Reverend Kando Tono
May 1, 1981

(page iii, end of preface)

Reginald Carpenter

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BIOGRAPHICAL NOTE

The Reverend Kando Tono has more than 18 years' strict training
and experience in the doctrines and practice of Nichiren Shoshu
Buddhism. Born February 18, 1952, as Yasuhisa Tono in Kyushu, he became
an acolyte at the Head Temple in Taisekiji when he was only 11 years
old. At that time, he took the name of Kando, which means "to go
through." He graduated from Soka University in June 1975 with a degree
in English Literature and was fully ordained as a priest of Nichiren
Shoshu in April 1977. In January 1980, he was appointed the first chief
priest in the northeastern United States, with headquarters at a temple
in Flushing, New York. Presently, he is a priest at Daisenji Temple in
Tokyo.

(page iv)

Reginald Carpenter

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TABLE OF CONTENTS

Introduction . . . page 1
Events of 1973 . . . page 2
The Memoranda of 1974 . . . page 3
Realities Concealed . . . page 5
Effect on the Daishonin's Teachings . . . page 7
Situation in America . . . page 9
Deviations of 1977 . . . page 13
The Yamazaki Affair . . . page 14
Causes of Disunity . . . page 16
The Yanagawa Report . . . page 17
Corruption of the Liturgy . . . page 19
Distortions of 1977 in Detail . . . page 21
Three Treasures Under Attack . . . page 24 Role of Priesthood . . .
page 25
The Two Agreements . . . page 27
Ikeda's Resignation in 1979 . . . page 32
Footnotes . . . page 34
Conclusion . . . page 35

Appendices

A. Background: The Soka Gakkai and Nichiren Shoshu . . . page 39

B. The Komeito . . . page 41

C. The Hokeko . . . page 47

D. Ogasawara Incident . . . page 48

E. The Agreement of June 30, 1978 . . . page 50

F. Ikeda's Resignation . . . page 62

G. The Yanagawa Report - Covering Page . . . page 63

(page v)

Reginald Carpenter

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Events of 1973

In October 1973, Reverend Ogawa, Priest in charge of the
Internal Affairs Bureau at Taisekiji, reported:

"After our Gokaihi (ceremony where pilgrims pray to the Dai
Gohonzon), President Ikeda and Vice President Fukushima were waiting for
the High Priest, when Mr. Fukushima, upon seeing Nittatsu Shonin arrive,
muttered rather loudly and with obvious disrespect words to the effect:
'Well! He finally made it! Its about time!' At which point Daisaku Ikeda
barked to the High Priest the following command: 'Give us one billion
yen.'

I imagine that the High Priest did his best under that trying
circumstance to control his temper, but afterwards he walked into the
Internal Affairs Office and with deep sadness lamented: 'I just cannot
get along hand in hand with the Soka Gakkai because of their attitude. I
have got to protect the true faith even if it means Nichiren Shoshu
becomes a small sect again.'" #1

In spite of Nittatsu Shonin's reservations, Nichiren Shoshu did
deliver a document dated October 17, 1973 to the office of then Vice
President Hojo which reads: "Nichiren Shoshu will present 1 billion yen
to the Soka Gakkai and also will transfer 370 million yen from its Sho
Hondo Maintenance Fund to the Soka Gakkai. Total: 1.37 billion yen."

This document must be understood in the context of the Head
Temple's relationship with the Soka Gakkai at that time. Nittatsu Shonin
had a deep sense of gratitude for the Soka Gakkai's help in the years
following the war and so was reluctant to reject the organization's
demand for funds. Nevertheless, it should be stressed that during the
700-year history of Nichiren Shoshu such a contemptuous act as asking
the priesthood for major amounts of money has never before occurred.

Even this did not satisfy the Soka Gakkai's leadership. Within a
month, Vice President Hojo came to Taisekiji and strongly suggested to
the High Priest that he allow the lay organization to examine Nichiren
Shoshu's financial sheets, or else the Soka Gakkai would sever its ties
with Nichiren Shoshu.

Soon, accountants for the Soka Gakkai came to Taisekiji and
spent several months examining the financial records. They found not the
slightest evidence of hidden money or financial misdealings.

Though I would prefer not to mention such painful occurrences, I
must do so to prepare you for what I am about to reveal.

(pages 2-3; to be continued . . . )

Reginald Carpenter

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THE BACKGROUND, MEANING, CONTENT AND SPIRIT

Introduction

Nichiren Daishonin declared in the Ongi Kuden (the Oral
Teachings), "To hide one's defects and praise one's own virtues, and not
be able to reflect on one's own self, is to be a person with no sense of
personal shame. . . . That person has a lack of faith."

Unfortunately, many individuals within Soka Gakkai/ NSA behave
in a manner that fits that description. This is profoundly regrettable
when we consider that Nichiren Shoshu Buddhism alone holds the supreme
law of the universe.

The second High Priest, Nikko Shonin, reminds us of our strict
and noble tradition with this statement: "The teachings of the Fuji sect
[former name of Nichiren Shoshu Taisekiji Sect] has not even the
slightest misunderstanding of Nichiren Daishonin's true intention."

Because I am aware how fortunate we are to be the recipients of
this teaching, I have compiled the account which follows with the
sincere hope that it helps you to recognize the need to do sange
(Buddhist repentance) to Nichiren Daishonin. This is the only way we can
begin to eradicate the poisonous state of "no sense of shame" within
Nichiren Shoshu and thereby bring a halt to onshitsu (slander) and
distorted beliefs. Through this process we can pave the way for our
Buddhahood and the attainment of kosen-rufu.

No Nichiren Shoshu priest denies the blood, sweat and tears of
the American membership in their struggle to do shakubuku. We respect
your individual and collective efforts.

I grew up under the loving care of parents who practiced this
Buddhism and devoted their lives to the Soka Gakkai. So, I was naturally
inspired that I, too, would be helping the Soka Gakkai through my
responsibility as a priest. In spite of obstacles and temptations, I
received encouragement from witnessing the strong and clear faith of
many members.

I cannot imagine, however, that any believer is unaware that a
disturbing situation exists today in NSA/ Soka Gakkai. Therefore, I
would like each of you to better understand the history and nature of
our past and present difficulties. Without examining the roots of these
misunderstandings you can never free yourself from the narrow view that
hinders the development of Nichiren Shoshu Buddhism and the true unity
that Nichiren Daishonin requests in his Gosho. (page 1)

These errors are embodied in Daisaku Ikeda's New Year's Day
Greetings of 1977, his Gosho Lectures on the Heritage of the Ultimate
Law of Life and the True Entity of Life first printed in the United
States in 1977 and reprinted in the World Tribune in Spring 1980, in
certain chapters of The Human Revolution and in other Soka Gakkai/ NSA
publications as well.

In order to clarify these errors, I believe it is necessary to
review certain events that led to the major castigation the Soka Gakkai
and its leader underwent in the late 1970s.

During the time of the Sho Hondo construction {1965-1972}, a
"construction supervision" planning board meeting was held at Myokyoji
Temple in Tokyo for clergy and laity who were involved in the project.
Seating plans were established that would have placed the High Priest on
an elevated dais at the head of the conference table, with Ikeda behind
him on a slightly lower dais in a chair next to and parallel with the
priest next in seniority. When Ikeda learned he would not be parallel
with Nittatsu Shonin, he claimed to have discovered that unappetizing
melons were to be served and on that ground cancelled his attendance.
After the Sho Hondo was completed, many more aberrations occurred.

(to be continued . . . )

Reginald Carpenter

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The Memos of 1974

In 1979, reports from then General Director Hojo to President
Ikeda regarding 1974 incidents were released to the public. There were
two reports: one dated May 10, 1974 and one June 19, 1974. Those memos
were subsequently reprinted in several pamphlets both within and without
Nichiren Shoshu. As a result, in 1979 the Seikyo Shimbun acknowledged in
print that the reports being circulated were official.

The first report follows:

MAY 10, 1974
MEMORANDUM

FROM: Hiroshi Hojo
SUBJECT: Regarding the Head Temple

"On May 9th, when I met the High Priest his conversation was really
outrageous. It was so outrageous I really came to doubt that he was
truly a High Priest, and if indeed he did have faith.

He will become a big obstacle for Kosen-rufu, and I felt the source of
all problems in the priesthood regarding the relationship between the
priests and the Soka Gakkai was due to him.

It seems his true nature, a nature Sensei had perceived years ago, was
made very apparent to me in this meeting. All the same, it was still
disconcerting and pitiful to experience his opinions firsthand.

He has not thought of Kosen-rufu at all, but has mainly concerned
himself with increasing the assets and financial security of the
priesthood, and perpetuating their tendency to look down on laity.

In order for the Soka Gakkai to successfully co-exist from here on out,
I suggest the following choices, keeping in mind that if the High Priest
had faith we should follow him, but he doesn't.

And since he doesn't have faith, we should placate and simply pay him
lip service -- in effect, prop him up and treat him like a figurehead
with no real authority.

Or, we should completely confront him and go the distance. In other
words, if necessary we will have it out with him completely, and fight
him to the bitter end -- forever holding high the banner of the Soka
Gakkai.

At any rate, I confirmed my determination to resolve Sensei's most
pressing problem, i.e. the problem being the High Priest and the
priesthood and their inter-relationship with the Soka Gakkai."

(pages 3-4; to be continued . . . )

Reginald Carpenter

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Hiroshi Hojo's second memo reads:

JUNE 18, 1974
MEMORANDUM

SUBJECT: Regarding the Head Temple

"As you, Sensei, have been reminding us, the High Priest is indeed more
unbecoming (gross) than we could ever have imagined. We've decided to
somehow fight it out with him -- the present state of the High Priest's
mind is not a temporary one. He may not imagine that his words have
caused antagonism and confusion within the priesthood, but probably
thinks that it is the Soka Gakkai that is in a state of consternation.

In the long run, there is no way but to cut ties diplomatically
in such a way that the members will stick with the Soka Gakkai.

Essentially, the difference between us and the Nichiren Shoshu
sect is one comparable to the difference between Catholics and
Protestants in Christianity.

We had better not break off relations in the very near future,
for to insure the tactical advantage is important. Therefore, in the
interim, I would like to open a new path by assuaging his histrionics
and improving the channel of communication with Reverend Hayase (at that
time chief priest of Nichiren Shoshu Internal Affairs).

But, when the time comes, I will fight for our rights with all
my ability."

These are the opinions of the man to whom Daisaku Ikeda
entrusted the Soka Gakkai, saying he did so ". . . because we have
completed the 'Seventh Bell' and established a solid foundation for
kosen-rufu. . . . The reins of authority can now be turned over to Mr.
Hojo."

What in actuality was on the High Priest's mind at the time the
Hojo memoranda were written? In 1974 he told the priesthood:

"I admonished him [Ikeda] because I believe that the present
situation would have become truly miserable had I remained silent at
this crucial time.

Due to this necessary criticism, there may be some immediate
turmoil, but as I told you at the Priesthood General Convention last
May, I would protect the pure integrity of the Head Temple even if I had
to do it all alone. I also reminded you then that, nevertheless, I did
not mean to imply it was advisable to cut ties with the Soka Gakkai and
fall back on farming the extra acreage of Head Temple in order for the
priesthood to be purely self-sufficient.

Yet, I always prompt fellow priests to remember that they must
be willing to protect the Head Temple with that degree of pure ardor
that, were it ever necessary, they would farm the grounds in order to
survive with purity (if the alternative would mean being compromised by
the contribution of a laity whose intent was somewhat corrupt.)"

(page 4-5; to be continued . . . )

Reginald Carpenter

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Realities Concealed

Daisaku Ikeda and Hiroshi Hojo, who were the cause for the High
Priest's apprehension and the reason for his warnings to the priesthood,
hid these realities from the general membership time and again by the
common but deceiving technique of giving members a somber look and
telling them to protect the Head Temple and follow the High Priest. That
kind of guidance destroys the dignity of the High Priest, for it is
laced with hypocrisy.

Knowledge of the person who wrote these memos and the one
who received them should not threaten the faith and practice of Nichiren
Shoshu believers. Nonetheless, few people can help being disturbed by
the unrepentant and careless attitude in faith revealed by these
actions.

The Soka Gakkai was alarmed at the effect on members of these
memos. It ran an article in the December 1, 1979 issue of the Seikyo
Shimbun which said:

"In the reports [quoted above], the strategy for severing ties
was noted, but that was a temporary outburst of one individual and not
the official policy or the projected policy of the Soka Gakkai. Those
memos were strongly denounced by President Ikeda at the time of their
delivery."

It can be proven, however, that Hiroshi Hojo's memos were not
temporary outbursts. In the first place, they were written over a
month's time. Second, there is proof of long range planning in Hojo's
language: ". . . In the long run there is no way but to cut ties. . . .


We had better not break off relations in the very near future, for to

insure the tactical advantage is important. . . .When the time comes, I
will fight for our rights with all of my ability."

(page 5-6; to be continued . . . )

Reginald Carpenter

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As further evidence that the Soka Gakkai was carrying out a
premeditated strategy, I refer to a document filed April 12, 1974 and
addressed to Daisaku Ikeda. Its purpose was to clarify how the Soka
Gakkai could control Nichiren Shoshu Head Temple. The report's authors
are Yamasaki and Yahiro, both senior legal advisors to the Soka Gakkai
at that time:

MEMORANDUM: APRIL 19, 1974

TO: Daisaku Ikeda
FROM: Yamazaki and Yahiro
SUBJECT: Head Temple

"We have successfully studied all the affairs of the Head Temple. We
submit there are two ways whereby we can handle and manage all of
Nichiren Shoshu.

METHOD #1

Soka Gakkai has to finalize its relations with the Head Temple in the
future. We should plan to reform ourselves but only on the surface,
thereby seeming impeccable in the eyes of everyone. In actuality, behind
the scenes we would be laying the intricate groundwork that would enable
us to make a clean and complete break from Nichiren Shoshu in three
years.

METHOD #2

We will plan to solidify our backbone as a movement by taking over and
completely controlling the Head Temple.

In order to prepare for this control target, we recommend a four course
initiative:

1. Actual control of the Head Temple's financial and corporate
bureaucracy.

2. Control of the cash-flow within Nichiren Shoshu so that Nichiren
Shoshu becomes increasingly dependent on the support of the Soka Gakkai.

3. Control of all the leadership presiding over Nichiren Shoshu
believers, and control of the subsequent review and dismissal of
leadership. Furthermore, we suggest the clear establishment of the
extensive authority of the General Chief of All Laity (Hokkeko-Sokoto)*
by strengthening and expanding that position as it is presently
delineated in the Nichiren Shoshu by-laws.

4. Finally, we recommend the establishment of a central lay authority to
oversee the entire religious movement (including both clergy and laity)
in foreign countries.**"

* Daisaku Ikeda has held this position

** The establishment of Soka Gakkai International with Daisaku Ikeda as
its President.

That report was submitted with the firm intention of achieving
all the itemized points within three years. So, it is not surprising
that by 1977 radical and deviant moves began to be initiated openly.

The stand alone spirit of the High Priest and the alertness of
many priests and lay believers stymied the Soka Gakkai's master-plan.
However, the Soka Gakkai's endorsement of that memo resulted in
corruption not only of its own finance and bureaucracy, but more
significantly of the doctrines and teaching of Nichiren Shoshu.

(page 6-7; to be continued . . . )

Reginald Carpenter

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At that time, a book entitled The Study of the Teachings and Me
was delivered to all Soka Gakkai leaders. In his preface of this book
Daisaku Ikeda says:

"May this book, The Study of the Teachings and Me, be engraved
into your life. When it was edited, there were some grammatical
corrections, but for the most part all of the manuscripts were printed
verbatim. Last of all, I'd like to thank the contributors, in spite of
their busy schedules. (This book is an anthology of many leaders
comments on their study.)"

In the same book Vice President Fukushima wrote:

"The Human Revolution is a mysterious book; it is not too much
to say it is the complete modern-day Gosho. Within the author's life,
Nichiren Daishonin's spirit is aflame. All the teachings are
incorporated without any compromise and come to blossom in The Human
Revolution. I'd like to repeat again, The Human Revolution, is today's
gosho. There is a mysterious kechimyaku between Nichiren Daishonin and
the book. In all honesty, I must say it is more than just coincidence."

Although many Japanese publications have suggested that The
Human Revolution was written mainly by a ghostwriter, Zentaro Shinohara,
nonetheless it is the embodiment of Ikeda's ideas, whoever wrote it.
Those ideas are also apparent in his written guidance that actually is
an edited version of spoken guidance.

Not only Genjiro Fukushima, but Hideyo Hachiya, Men's Division
Chief, called President Ikeda the "Daidoshi", the "Great Leader of
Propagation", a title strictly reserved for Nikko Shonin as recorded in
the third prayer in the Liturgy of Nichiren Shoshu.

Furthermore, the leaders who supported the near deification of
Daisaku Ikeda were promoted and quickly moved up in rank. Continually
rewarding leaders who embraced that viewpoint revealed Ikeda's true
intention, which was far different from his apologetic disclaimers.

In 1979, Fukushima was used as the scapegoat of the moment,
dismissed from his position as one of the major vice presidents and
fired from employment within the Soka Gakkai. Ikeda was unwilling to
acknowledge his own culpability: when the conflict became apparent, he
feigned innocence.

(page 8-9; to be continued . . . )

Reginald Carpenter

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Apr 22, 2010, 9:10:34 PM4/22/10
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Effect on The Daishonin's Teachings

Let us now consider the more serious question of how the
teachings of Nichiren Daishonin have been altered.

In July 1974, the late High Priest Nittatsu Shonin said at
Taisekiji:


"Recently around here too, members frequently say that a certain
book is the modern Gosho. I myself have heard it often, and also heard
that a certain person is the Buddha. I am seriously worried about these
claims."

That "certain book" is The Human Revolution, which has as a
major theme the fusion of master and disciple. This misapplication of
the Buddhist principle of shitei funi has conditioned millions of
members to idolize the president and think he is omniscient and
absolute.

In Daisaku Ikeda's own words, we see glaring examples of excess
like the following:

"Since I am your leader, it is my duty to see to it that you
will be happy . . . I know that other leaders are doing their best to
give merciful and kind guidance, but their consideration for you is but
a few hundredths of what I think of you. Their thoughtfulness is poles
apart from mine. This is a strength which only I have, which no one else
can imitate. #2

Although my opportunities to see you are rare, I hope you use
The Human Revolution as your medium of conversation. I have written . .
to fully record the noble and lofty history of Nichiren Shoshu.

I enshrine the truth of my revered master (Toda) and Nichiren
Shoshu in The Human Revolution. In the truest sense, the essence of
Nichiren Shoshu cannot be understood, but (except) in the reading of The
Human Revolution through practice." #3

Words such as these and those in The Human Revolution help endow
Daisaku Ikeda with the mantle of infallibility. In public he has said,
"There is no teaching or doctrine that states Daisaku Ikeda is a
reincarnation of Nichiren Daishonin. Actually everyone is chanting to
the Gohonzon and not to me." But that disclaimer pales in light of what
actually occurred.

(page 7-8; to be continued . . . )

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