History of Events 1977-80, According to 1979 World Tribune

[Soka News]

World Tribune, June, 1979

Begin quote:

The following material is taken from an article printed
recently in the Soka Gakkai’s newspaper, Seikyo Shimbun. It
summarizes the areas which have been the source of
past problems between Nichiren Shoshu and the Soka Gakkai lay
organization. Several of the subjects have never been
specific problems in the United States, although all of the
principles involved may be applied to a correct
understanding of Nichiren Daishonin's Buddhism.

The World Tribune will prepare additional articles
for future issues of the newspaper which will help to clarify
misunderstandings about the orthodox teachings of
Nichiren Shoshu which specifically developed among our
American readership.

This material is being printed to correct any misconceptions
concerning these subjects. It is not our intention to place
the blame for any past mistakes. The high priest has
clearly expressed his desire to protect the Soka gakkai as a lay
organization of Nichiren Shoshu and has stated that the
attitude of the head temple toward the Soka Gakkai will
remain unchanged and positive as long as past errors
are corrected. The Nichiren Shoshu priesthood and the lay
organic tion in this country are wholeheartedly united
in their desire to propagate Nichiren Daishonin's Buddhism
together.

Conflicts have recently grown between Nichiren Shoshu
and the Soka Gakkai regarding the way the latter has developed its
movement for world peace in the last few years. The Soka Gakkai
has received admonitions from the head temple in this
regard.

The Soka Gakkai has admitted that it was deviating from
the traditional formalities and doctrines of Nichiren Shoshu in some
aspects of its past application of Nichiren Daishonin's Buddhism
to modern society. With an eye toward the goal of worldwide
propagation of true Buddhism and permanent harmonization
of the Nichiren Shoshu priesthood and laity, the Soka Gakkai has
endeavored to correct what should be corrected and
improve what should be improved.

First of all, the Soka Gakkai has clarified those questionable
areas which were pointed out by the priesthood as deviating from
the orthodoxy of Nichiren Shoshu and published them in the
June 30, 1978 issues of the Seikyo Shimbun as "Basic Questions
of Study." (See World Tribune, Feb. 5, 1979.) The Soka
Gakkai thus confirmed that it would firmly follow the orthodox
teachings of Nichiren Shoshu in its evolution of Nichiren
Daishonin' s Buddhism in modern times. The Soka Gakkai then held a
representative leaders' meeting at the head temple November 7, 1978,
and reviewed its past direction, coming up with the
following conclusions.

First, the Soka Gakkai has in recent years neglected to follow
some basic principles of Nichiren Shoshu, by which all of its lay
organizations must abide. The negligence has been in the realms
of its guidance, direction and interpretation of Nichiren Shoshu
doctrines.

Second, the way the Soka Gakkai put Buddhism in modern
perspective – especially in 1977 – was too extreme.

On May 3, 1979, the Soka Gakkai clarified its basic identity
as a lay otganiration of Nichiren Shoshu in its new by-laws and
regulations. Close communication between Nichiren Shoshu
and the Soka Gakkai has become possible through the institution
of two levels of conferences: the Executive Conference and the
Local Communication Conference.

In his speech at a special meeting of the Soka Gakkai May 3,
1979, the late 66th High Priest Nittatsu Shonin stated, "I
sincerely hope that the Soka Gakkai will fulfill its true mission
to protect Nichiren Shoshu from outside, faithfully following the
basics which any organization of lay believers of Nichiren
Shoshu must follow'. Based on this premise, I hope the Soke Gakkai
will freely carry out its own affairs and give appropriate guidance."

Nittatsu Shonin died July 22, 1979, and 67th High Priest Nikken
Shonin took office in August, having received the lifeblood of
true Buddhism from the former high priest.

Under the new high priest, both Nichiren Shoshu and the
Soka Gakkai have renewed their determination to forge on toward
the global propagation and eternalization of Nichiren Daishonin's Buddhism.

On August 21, 1979, Nikken Shonin issued an admonition
for all Nichiren Shoshu priests and laymen and provided a direction
toward the harmonious unity of priesthood and laiiy based
on the true heritage of Nichiren Shoshu.

On October 8, 1979, the Nichiren Shoshu Administration issued
a notice to all Nichiren Shoshu priests end believers based on
the intent of the High Priest. In this notice, the following three
points were stressed to indicate a future direction for both
priesthood and laity. They were:

1. The attitude of Nichiren Shoshu toward the Soka Gakkai
will remain the same as it was under former High Priest Nittatsu
Shonin.

2. The priesthood must adhere to its original vow to "aspire for
enlightenment and convert people to true Buddhism," and
resolve with the spirit of compassion to follow these fundamental
guidelines under the high priest toward the harmonious unity
of priests and laymen.

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

The Soka Gakkai immediately responded to this notification
by announcing, in the form of President Hojo's message, its
determination to clarify in what way it deviated from the
orthodoxy of Nichiren Shoshu doctrines in the past.

So that the meaning and content of the June 30 and
November 7 Agreements can be properly understood, we have
summarized as follows the "Basic Questions of Study"
according to the spirit expressed in the recent notice. In it, we have
clarified what points we have corrected. It is hoped that
all believers understand the intent and content of this text so that we
may not make the same mistakes again.

The first thing the Soka Gakkai must frankly reflect upon
is the fact that some of the guidance it gave around 1977 on the
priesthood of Nichiren Shoshu and the role of its temples
was irrelevant, deviating from the orthodox relationship between
Nichiren Shoshu and Soka Gakkai. The following remarks
are some extreme examples: "You don't have to go to Nichiren
Shoshu temples." "Nichiren Shoshu priests do not engage
in the propagation of Buddhism. It is the Soka Gakkai that is doing
this." "The temple is a place meant merely for the observance
of the Gojukai (Acceptance) Ceremony." It is also a fact that
there were in those days expressions within the Soka Gakkai
that slighted the significance of pilgrimages to the head temple.

Without having a correct understanding of the original meaning
of the Three Treasures of Nichiren Shoshu, the Soka Gakkai
made light of the priesthood and temples of Nichiren Shoshu,
viewing them exclusively from a laymen's standpoint and allowing
statements of the kind that implied the Soka Gakkai was the
Treasure of the Priest. Such statement sound as if Nichiren
Shoshu were not important. They obviously deviated from the
course which any lay organization of Nichiren Shoshu must
follow. The Soka Gakkai will take extra care from now on
not to allow this kind of thought and guidance to grow within its
membership.

In the November 7, 1978 Agreement, the Soka Gakkai
reaffirmed its resolution to follow the orthodox teachings of Nichiren
Shoshu. in the light of its original mission as a lay organization
of Nichiren Shoshu, the Soka Gakkai will correct its past attitude
by showing utmost courtesy to the priesthood of Nichiren
Shoshuf or the harmonous unity of priesthod and laity.

In the past, guidance given by some leaders excessively honored
the president of the Soka Gakkai by using the word which, in
Nichiren Shoshu, previously had been used in reference to the
True Buddha Nichiren Daishonin and second High Priest Nikko
Shonin only. Such terms as "supreme master" (daidoshi),
"eternal master" (kuon no shi), "the person en owed with the three
virtues of sovereign, teacher and parent"(shu shi shin no santoku),
etc., are not properly employed regarding the president of
the Soka Gakkai. The statement that the novel The Human
Revolution "is the Gosho in modern times " is obviously misleading.
Such expressions must be avoided from now on.

Honorary President Ikeda himself clearly stated, "It is a slander
against Nichiren Daishonin's Buddhism for you to think that I
am the TrueBud dha, much more so if you voice that kind of
thing aloud... I am a common mortal who is not free from making
mistakes. There is no absolutely supreme person in the Soka Gakkai.
What is absolute to the membership of the Soka Gakkai,
which is a lay body of Nichiren Shoshu, is nothing but the
Gohonzon of the Three Great Secret Laws. We are all equally
common mortals of the Latter Day of the Law, including the
president of the Soka Gakkai." It is totally wrong to look upon
him as somebody divine.

The master-disciple bond of the Soka Gakkai dates back
to the days of first President Tsunesaburo Makiguchi. The 65th high
priest, Nichijun Shonin, stated at a Kyushu General Meeting
held in June 1958, "What constitutes the basis of the practice of
faith is the master-disciple relationship (between Nichiren
Daishonin and individual believers). It is vital to confirm this point.
Deepening faith through deepening:. this master-disciple
relationship is of utmost importance. The strong faith which the Soka
Gakkai now has is derived from the strength of this master-disciple
bond within its organization. I think this is the primary point
of President (Josei) Toda's guidance."

Nichiren Daishonin states, "The great master, the great law,
and the great layman." For this reason, in using the master-disciple
concept in the Soka Gakkai, we must realize it only refers to
the successive presidents of the Soka Gakkai as masters of
propagation. We can call them masters of life in society1. We
should etch this point in our minds. We must therefore realize
that, in terms of the doctrines of Nichiren oshu, "the great master"
only refers to Nichiren Daishonin and each successive high
priest of Nichiren Shoshu who inherits the life-blood of true Buddhism.

In applying Nichiren Shoshu teachings to contemporary times,
the Soka Gakkai has been placing priority on a practical, broad
evolution of true Buddhism in modern society.

The orthodoxy of Nichiren Daishonin's Buddhism exists in
Nichiren Shoshu. The heritage of true Buddhism has been carried
through the lives of each successive high priest of Nichiren
Shoshu. Differentiating the lifeblood or heritage of the Law rom that
of faith is one of the undamental teachings of Nichiren Shoshu.
The lifeblood of the Lawp asses from high priest to high priest.
feblood of faith is established because of an individual's faith in
the Gohonzon. It is only a matter o course, therefore, that when
the Soka Gakkai attempts to apply Nichiren Daishonin's Buddhism
to modem society, it has to do so with this basic
understanding. Nichiren Shoshu believers must clearly
understand this point.

Without clarifying these fundamental points, the Soka
Gakkai sometimes made hasty applications of true Buddhism to its
activities and to individuals' daily lives. Consequently,
the Soka Gakkai at times engage in overstatements and deviated from
the orthodoxy of Nichiren Shoshu teachings. The Soka
Gakkai frankly admits this fact.

For example, the term “Soka Buddhism" gives an impression
that there is another Buddhism different from Nichiren
Daishonin's Buddhism within the Soka Gakkai. Coining such
terms is not correct from the viewpoint of Nichiren Shoshu
doctrines. The Soka Gakkai resolved not to use these terms
any more in the June 30, 1978 Agreement.

Such terms as "master of True Cause and True Effect" (hon
'nin honga no shu), "fusion of subjective wisdom and objective
reality" (Kyochi myogo), etc., should not bc carelessly interpreted,
as they comprise the basis of Nichiren Shoshu doctrines.
This was already pointed out in the June 30, 1978 Agreement.

"Promoting friendship with non-members in each community" has
been stressed since around 1971. In a situation peculiar to
Japan, guidance was given in the Soka Gakkai that Japanese folk
festivals whose original, Shinto-based religious flavor had
been lost could be utilized as an occasion to establish friendships
with people who were not Nichiren Shoshu believers.
However, such guidance reflects too easy an attitude toward
slander against true Buddhism in the strictest sense. This point
was also acknowledged in the June 30, 1978 Agreement, and
we will return to the pure teachings of Nichiren Shoshu.

The strict formalities of Nichiren Shoshu are based on faith
and exist for the eternalization of Nichiren Daishonin's Buddhism.
In the past, however, the Soka Gakkai tended to understand
only their superficial aspects and failed to grasp their true
meanings. The Soka Gakkai frankly admits its understanding
of Nichiren Shoshu temple events and formalities was shallow,
including how properly to hold prayer beads. In this connection,
the Soka Gakkai will make more efforts to deepen its
understanding of the orthodox formalities of Nichiren Shoshu and
take full care not to steer away from the basics of Nichiren
Shoshu, which any lay believer must follow.

S ince the issue of the Gohonzon is the most fundamental
question of faith, we will based on the November 7, 1978 Agreement,
seek the guidance of the high priest an e stricter with its
treatment in accordance with the traditions of Nichiren Shoshu.

The above is a clarification of how Tthe Soka Gakkai formerly
deviated from the orthodox teachings and formalities of
Nichiren Shoshu. The entire membership of the Soka Gakkai is
requested to study once again the points delineated in this text.
In studying them, we would like to note the message Soka
Gakkai President Hiroshi Hojo issued October 12, 1979. It reads,
"We will correct our guidance by once again clarifying our past
deviation from the orthodoxy of Nichiren Shoshu. We all top
leaders in particular pledge to reflect frankly on the fact that we
once gave that kind of misleading direction. Engaging
ourselves in Buddhist apology, we also vow to the high priest
that we will never hesitate to protect Nichiren Shoshu and
advance kosen-rufu as we strictly allow itsb asics as its lay organization."

1 The Japanese words sensei or shisho which have been translated
as "teacher" or "master,” are very commonly used in japan.
The concepts of honoring, respect and dignity which these words
express are a fundamental part of Japanese cultural behavior.
Sensei is often used when referring to school teachers, doctors or
accomplished persons in virtually any field. Shisho is more
formal and is used in the realms of the arts or religion. The shi
of shisho is the same as in the term shitei funi, or the oneness of
master and disciple. There is no equivalent to these words in
English because there is no comparable concept of these kinds of
interpersonal relationships in the fabric of American society.
For this reason, the use of the word master can lead to great
misunderstanding and must be done only with an explanation
which eliminates any negative connotations of this term, such as
control, possession or one to whom followers owe blind allegiance.
The usage of the word in "master of propagation" might be
best taken something like this: "One who has mastered or become
a master of something, sets an excellent example, and is
therefore worthy of respect"

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