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Soka Spirit: Standing Up for What’s Right An Introduction to Soka Spirit
In 1990, the priesthood of Nichiren Shoshu began a series of measures against the SGI, the purpose of which was to disband and destroy the organization. This may have been shocking and disturbing, especially to American SGI members, but it was not surprising from the standpoint of Nichiren Daishonin’s teachings and of history. Many incidents and events going back to the Soka Gakkai’s inception, all through World War II and during the 1950s, 60s, and 70s, indicated that within the Nichiren Shoshu priesthood there existed a segment who harbored hatred and jealousy toward lay believers. It was evident in the attitude and behavior of more than a few priests. As the Gakkai’s growth and influence increased, so did the number of priests who held such attitudes until, eventually, it reached the office of high priest. Buddhism means growth, progress, improvement — of the individual and of society; it spurs development through a deep inner reformation. This reformation, as it progresses in the life of the individual, sends waves of vitality, humanity and harmony into the family, the workplace, the community and society. This is the process of human revolution as it unfolds into the broader process we call kosen-rufu. The ultimate aim is to secure a world of peace, harmony, fulfillment, and happiness. This most elemental purpose of Buddhism has never been well received by those with a strong stake in the status quo, in the established order — particularly when that order is stagnant and calls for passivity or unquestioning obedience on the part of ordinary people. (Yes, that description applies to the Nichiren Shoshu priesthood.) Because the Soka Gakkai has been based on this purpose, it has been maligned, hated, and looked upon with contempt by those who feel threatened by its energy and the changes it promises to bring. There is no question that the passage in the Lotus Sutra, “And since hatred and jealousy toward this sutra abound even when the Thus Come One is in the world, how much more will this be so after his passing?” (Lotus Sutra Chp. 10, page 164), applies precisely to the Soka Gakkai’s situation, as it did to Nichiren Daishonin. Examples of opposition to those who spread Buddhism in its true spirit are many in Buddhist scripture, particularly in the Lotus Sutra. Nichiren Daishonin chronicles in detail the persecutions (by cunning and self-serving priests and political leaders) that he and his supporters underwent in thirteenth-century Japan. In particular, opposition by authorities (such as the government, powerful individuals, and “pillars of the community”) is regarded in Buddhism as devilish functions, as obstacles, or as opposition by the third of the “three powerful enemies.” Ultimately, the formula of oppression in the history of Buddhism is always the same: A religious authority perceives the teachings or movement promoted by a genuine Buddhist leader as a threat, and then, colluding with secular authorities, attempts to use whatever means are at his disposal to suppress, disband, or do away with that leader or movement. Meeting opposition to our efforts to spread the Daishonin’s Buddhism does not mean that the SGI has done something wrong and is therefore experiencing retribution. On the contrary, as we know from the Daishonin’s own history, he himself experienced many persecutions from the government and harassment from the religious authorities of his day. Such obstacles, the Daishonin explains, are not only a natural consequence of one’s efforts to spread Buddhism but also an indication of the correctness of the teaching that he or she practices: So if we were NOT experiencing these obstacles, then we might be on the wrong path. “If you propagate it, devils will arise without fail. Were it not for these, there would be no way of knowing that this is the true teaching. One passage from the same volume reads, ‘As practice progresses and understanding grows, the three obstacles and four devils emerge, vying with one another to interfere.... You should be neither influenced nor frightened by them. If you fall under their influence, you will be lead into the paths of evil. If you are frightened by them, you will be prevented from practicing true Buddhism.’ This quotation not only applies to Nichiren but also is the guide for his disciples. Reverently make this a teaching of your own and transmit it as an axiom of faith for future generations.” (MW, Vol. 1, page 145) And: “When I examine these passages, I know that if I do not call forth these three enemies of the Lotus Sutra, then I will not be a true votary of the Lotus Sutra. Only by making them appear can I be a true votary.” (MW, Vol. 4, page 20) To criticize anti-Buddhist attitude and behavior or to refuse to follow those who maintain such an attitude and behavior in no way contradicts Buddhism. It is in fact the only correct action to take if one regards the Daishonin’s teachings on such matters seriously. In “Embankments of Faith, he writes: “In the Nirvana Sutra, Shakyamuni states, ‘If even a good priest sees someone slandering the Law and disregards him, failing to reproach him, to oust him, or to punish him for his offense, then that priest is betraying Buddhism. But if he takes the slanderer severely to task, drives him off or punishes him, then he is my disciple and one who truly understands my teachings.’” Then Nichiren concludes: “This admonition forces me to speak out against slander in spite of the persecutions I face, for fear that I might become an enemy of Buddhism if I did not.” This has been the stance of the Gakkai toward the “Nikken sect,” the Nichiren Shoshu priesthood in its corrupt state under the leadership of Nikken Abe. All the difficulties that the SGI has undergone due to the temple issue have been a fullfillment of our mission. The SGI has been able to act exactly as the Daishonin did, and individual SGI members have expanded their study and deepened their faith as never before. A new realization has been reached about what the spirit of the Soka Gakkai really means. Therefore, we can confidently say that by being excommunicated by Nikken, the Soka Gakkai has actually liberated itself from the shackles of the priesthood and its authoritarianism. This also means that the Daishonin’s Buddhism has been given the grand opportunity in this time period to be lived exactly as it was taught by Nichiren Daishonin.
The Problem of Faith
The Soka Spirit movement is a gold mine of opportunities to learn more about Nichiren Daishonin’s Buddhism. The basics of faith are now cast in a new light, revealing their deeper meaning — with the Nichiren Shoshu priesthood’s views as points of contrast. For this reason, our understanding of the temple issue will naturally translate into a clearer view of our faith, into a greater joy and benefit from our practice. The meaning of faith, for example, once required a simple explanation, such as: We believe in the Gohonzon. Many of us assumed it was impossible to have wrong faith in the correct object of worship; faith, as long as placed in the Gohonzon, was a matter of strong or weak, not of right or wrong, we believed. Now, thanks to the priesthood, we are learning that what matters is not only what we believe in, but how we believe in it; that what people sometimes think of as “faith” in the Gohonzon can be a problem. Regarding the significance of the Gohonzon, the Daishonin states, “Never seek this Gohonzon outside yourself” (The Writings of Nichiren Daishonin, page 832). Interpreting this passage, the priesthood asserts, “The Gohonzon to which he refers is not the correct object of worship which one should worship. The Gohonzon to which he refers is the life of the Buddha nature endowed within our bodies” (Refuting the Soka Gakkai’s “Counterfeit Object of Worship:” 100 Questions and Answers, page 56). The priesthood here separates the object of devotion from our inherent Buddha nature; in other words, the Gohonzon to which we pray and the ultimate reality of our lives are two different things, so the priests say. The priesthood’s view of faith, however, contradicts the Daishonin’s teachings as he admonishes us, “When we revere Myoho-renge-kyo inherent in our own lives as the object of devotion, the Buddha nature within us is summoned forth by our chanting of Nam Myoho-renge-kyo” (WND, page 887). Those who follow the priesthood’s teaching say that they believe in the Gohonzon, yet the way they do it is the exact opposite of what the Daishonin teaches. The innermost reality of their prayer — whether they are conscious or unconscious of it — is: “The Gohonzon is all-powerful and worthy of respect, but I’m nothing, except in as much as I receive blessings through my faith in its power.” Those who pray this way grow dependent, weak, and passive; they remain insecure and frustrated because they are separate from the solution to their suffering and thus out of control over their own existence. In contrast, true faith in the Gohonzon is to believe in the unconditional value of our lives as the Daishonin encourages us: “You, yourself, are a Thus Come One who is originally enlightened and endowed with the three bodies [of a Buddha]. You should chant Nam Myoho-renge-kyo with this conviction” (WND, page 299-300). Our faith in and reverence for the Gohonzon, therefore, must be reflected back to ourselves — as faith in and reverence for our own lives. Our innate Buddha nature is the object of our fundamental respect as it is represented in the Gohonzon; it must be recognized, cherished, and praised daily through our prayer. Any form of self-disparagement, therefore, should have no place in our faith or in our prayer. To see our own supreme potential and
respect ourselves — despite our momentary appearance or the opinions of
others — is of far greater significance and much more difficult than to
humble ourselves before some omnipotent entity. This is why true faith
requires courage. But every bit of courage we exert to praise our lives
will be richly rewarded with hope and freedom.
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