". . .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 . . . )
"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)
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)
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)
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)
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)
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.
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 . . . )
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 . . . )
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 . . . )
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 . . . )
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 . . . )
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 . . . )
"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 . . . )
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 . . . )
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 . . . )
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 . . . )
"[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 . . . )
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 . . . )
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 . . . )
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 . . . )
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 . . . )
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 . . . )
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 . . . )
". . . 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 . . . )
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 . . . )
"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 . . . )
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
". . .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 . . . )
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)
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)
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)
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)
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)
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 . . . )
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 . . . )
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 . . . )
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 . . . )
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 . . . )
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 . . . )
"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 . . . )
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 . . . )