Questions and Answers on the Temple Issue
11. WHY DON'T THE SGI AND NICHIREN SHOSHU TALK
TO EACH OTHER?
Dialogue is a Buddhist tradition - it is a nonviolent way of
resolving conflicts and assumes the presence of frankness, openness
and equality between the two parties involved. This may be why
many sutras are presented in the form of conversation between
Shakyamuni and his disciples, and why Nichiren Daishonin used
dialogue as a literary framework for many of his important writings,
such as the "Rissho
Ankoku Ron." In accord with the importance Buddhism
places upon dialogue, the SGI sought every possible opportunity
to speak with the priesthood as the conflict arose toward the
end of 1990. But, to the SGI's great disappointment, the priesthood
refused to talk.
When the priesthood suddenly submitted its letter
of inquiry at the regular communication conference on December
13 , 1990, demanding a written response within seven days, the
SGI suggested that they discuss any unresolved issues through
face-to- face discussion rather than exchanging documents. The
priesthood officials seemed at first to agree with the SGI's suggestion,
but four days later, the SGI received the same document in mail.
Though the SGI tenaciously commumicated its desire to resolve
any differences through dialogue, the priesthood adamantly refused.
On January 2, 1991 , only few days after the
priesthood's sudden and unilateral removal of SGI President Ikeda
from the position of chief lay representative, Soka Gakkai President
Akiya and General Director Morita went to Taiseki-ji only to be
told by a temple official that they were "unworthy of receiving
an audience with the high priest." Furthermore, at the end
of 1990, the priesthood notified the SGI of a clause added to
Nichiren Shoshu's rules that lay believers may be expelled if
they, in either speech or writing, "criticize" the high
priest.
In November 1991, the priesthood sent the SGI
a letter ordering it to disband. And within the same month, the
SGI received a notice of excommunication.
The SGI values dialogue with society as well
as among its membership. However, we should always keep in mind
that we promote dialogue as a means to achieve a deeper and wider
understanding of such universal values of humanism as freedom,
equality and the sanctity of human life. This is why the SGI will
not hesitate to conduct dialogue with those of different faiths
or creeds with regard to shared concerns for the happiness and
well-being of society and the world. Yet, the SGI will never compromise
its beliefs and goals. Likewise, within the context of Nichiren
Daishonin's Buddhism, the SGI regards kosen-rufu as a foundation
for dialogue.
Dialogue allows believers of the Daishonin's
Buddhism to transcend their differences and unite for their mutual
goal of kosen-rufu. It does not follow, however, that we compromise
our beliefs just to have a dialogue.
Nichiren Daishonin writes: "All disciples
and believers of Nichiren should chant Nammyoho- renge-kyo with
one mind (itai doshin), transcending all the differences
among themselves....When you are so united, even the great hope
for kosen-rufu can be fulfilled without fail" (MW-1,
23). Here he emphasizes the importance of the unity among believers
as a means to achieve kosen-rufu, but never as a goal in and of
itself. Obviously, it is backwards to think that unity must be
achieved even at the cost of compromising the Daishonin's spirit.
Also, some believe that the presence of priests
is indispensable to the preservation and spread of the Daishonin's
teaching, or assume Buddhism cannot survive without a priestly
class. Yet, a priestly class is not an essential element of Buddhism;
it is a tradition born out of the social and historical context
of India, China and Japan as Buddhism migrated through these countries.
Originally, the responsibility of the transmission and preservation
of Buddhism rested with the samgha or Buddhist order. The samgha
initially consisted of both priests and lay believers, but the
priestly class eventually dominated.
Samgha came to denote the priestly class and
became the etymological origin for the word for Buddhist priests
both in Chinese and Japanese. The original significance is not
the priestly class per-se, but those who are deeply committed
to preserving and spreading Buddhism in its purity, be they priests
or lay believers. For this reason, in many writings, the Daishonin
exhorts believers - priests and laity alike - to study and spread
his teaching. The SGI's splendid progress of kosen-rufu over the
last seven years without the priesthood also attests that the
priestly class is not a necessity in Buddhism.
There is no need to think it is essential to
seek unity with priests who neither uphold nor spread Buddhism
correctly. Such priests disqualify themselves as members of the
samgha.
Judging from the present situation, the priesthood
might consider dialogue based on their aforementioned conditions
- that the SGI apologize for "slander" it did not comit
and promise to disband. But that would be contrary to the promotion
of kosen-rufu and contrary to the Daishonin's intent.
While the SGI has no official line of communication
with the priesthood, it has been striving to express its views
and reveal the reality of the current leadership of the priesthood
to priests and lay believers of Nichiren Shoshu through publications
and through individual members' discussion. The SGI also has a
close relationship and ongoing dialogue with reformist priests
who have seceded from Taiseki-ji.
In this sense, despite the temple's obstinate
refusal to meet, the SGI has been continuing its efforts to communicate
with it. While always open to the possibility of open and frank
dialogue, the SGI will not compromise its goal of kosen-rufu nor
its own integrity just to create a cosmetic unity with a priestly
class that does not share that conviction.
Back to the Table of Contents
| 
