須田晴夫氏の「原田会長宛建白書」が英訳化
このたび、自活メンバーの有志によって元副教学部長須田晴夫氏の「原田会長宛建白書」が英文に翻訳されました。海外にご友人のある方は是非ご活用下さい。
Letter to President Harada regarding the “Teaching Outline”
This is a “petition” sent to President Harada by former Vice-Dean of the Department of Religious Education, Haruo Suda, who was the interlocutor in the “The Wisdom of the Lotus Sutra” dialogue, which could be said to be the last teaching dialogue of Ikeda-sensei. This is a pointed criticism of the fact that the content of the “Soka Gakkai Teaching Outline” published on November 18th last year is a serious error that is greatly divergent from the thought of Ikeda-sensei and could even bring about the end of the Soka Gakkai itself, as well as a sharp condemnation of the underlying intention of the mentor‘s enmity.
Dear Sir
These days, we can feel the presence of autumn in the mornings and evenings, but I hope that you are in good health and active.
I have recently published a book on my own thoughts about the “Soka Gakkai Teaching Outline” as a paperback on Amazon, and I would like to present a copy to you. I would be happy if you could take the time to read it.
To put it simply, there are various problems with the content of the “Teaching Outline”, and I think it is not appropriate as a “Doctrinal Text” that will define the Soka Gakkai’s doctrine for the future.
I have heard that the main people behind the creation of the “Teaching Outline” were Mr. Miyata and Mr. Kanno, both of whom are professors emeritus at Soka University, but from their standpoint as researchers, they are clearly showing a marked tendency to be deferential to the Minobu sect of Nichiren Buddhism, which is the mainstream of Academism Nichiren Studies, out of fear of being criticized by the Minobu sect. As a result, the entire “Teaching Outline” is judged to be assimilated to the doctrines of the Minobu sect.
For example, in the “Teaching Outline” the role of Nichiren Daishonin is described as “fulfilling the role of the Bodhisattva Superior Practices” (p. 43) right up until the end, and the understanding that “Nichiren = the Bodhisattva Superior Practices” is maintained, but the understanding that the Daishonin is “an Envoy of Shakyamuni Buddha” who was entrusted with the role of propagating the Latter Day of the Law by Shakyamuni Buddha is the very doctrine of the Minobu sect. Until now, Soka Gakkai has maintained that the Daishonin is a manifestation of Bodhisattva Superior Practices, but that his inner enlightenment is that of the Buddha of beginningless time (p. 171 of the 2015 Soka Gakkai Teaching Department publication, “Introduction to Teaching”). However, the “Teaching Outline” does not use the term the “Buddha of beginningless time” at all, and from the perspective of the traditional position, it remains a manifestation of the external.
Of course, the “Teaching Outline” also refers to the Daishonin as the “True Buddha of the Latter Day of the Law”, but this is only in terms of his existence as “an Envoy of Shakyamuni Buddha”, and does not ascribe to him the significance of the Buddha of beginningless time, as in the past. The idea that the Daishonin is a rebirth of the Bodhisattva Superior Practices and that he is “an Envoy of Shakyamuni Buddha” is a concept that is only found in the Lotus Sutra, and is completely different from the Daishonin’s inner enlightenment teachings, which are expressed in the central mandala image with the words “Nam Myōhō Renge Kyō Nichiren (signature)” written in large letters, with Shakyamuni Buddha and Many Treasure Buddha positioned as attendants on either side.
In addition, the “Teaching Outline” also changes the “One Great Secret Law” and “Dharma Treasure” from the traditional mandala principal to the title of “Nam MyohoRenge Kyo”, but as I have explained in detail in my book, this is also the doctrine of the Minobu sect. As you can see, the content of the “Teaching Outline” that is assimilated with the Minobu sect is very noticeable.
The fact that the “Teaching Outline” does not even mention the names of “The Transmission of the Heritage of the Law in the Hokke Hommon Sect” or “One Hundred and Six Articles
” is thought to show the attitude of the author of the “Teaching Outline”, who was afraid of being criticized by the Minobu sect, which regarded these as forgeries.
In many respects, the “Teaching Outline” also contradicts the teachings of Nichikan Shonin, and when combined with the fact that it ignores all the transmitted writings such as the “The Transmission of the Heritage of the Law in the Hokke Hommon Sect”, it is clear to anyone that the “Teaching Outline” has the intention of separating itself from the Nikko-School.
Today, more than thirty years have passed since the split from Nichiren Shoshu, and while it is understandable that the “Teaching Outline” was intended to deny NichirenShoshu and form Soka Gakkai’s own doctrines, it seems to be a mistake to reject the fundamental doctrines of the Nikko-School along with Nichiren Shoshu. This is because Soka Gakkai has existed up to the present day based on the fundamental premise that the legitimacy of Nichiren Buddhism lies in the unbroken bloodline of Nichiren and Nikko, The Oneness of the Mentor and Disciple.
Although the doctrines of the Nikko-School are formally the doctrines of Nichiren Shoshu, this does not mean that the doctrines of the Nikko school themselves were wrong from the beginning just because Nichiren Shoshu has become a heretical sect. If Nikko-School itself was a heretical doctrine, then Soka Gakkai itself would have been wrong from the beginning.
As I have stated in my book, Nichiren Shoshu lost its legitimacy as Nikko-School by forcibly excommunicating Soka Gakkai, and I think that the doctrines of Nikko-School and Nichiren Shoshu as a religious organizationmust be considered separately. Even if Nichiren Shoshubecomes a heretical sect, the correctness of the doctrines of the Nikko-School will not waver. This is because the Nichiren Buddhism that Nikko Shonin correctly transmitted to later generations is not the property of a single sect such as Nichiren Shoshu, but was left for the benefits of all humanity.
I am convinced that Soka Gakkai has been able to manifest great benefits and virtue in its faith because it has practiced Nichiren Buddhism in accordance with the teachings of Nichiren Daishonin and Nikko Shonin, without being constrained by Nichiren Shoshu or other sects. However, I cannot help but be concerned that if Soka Gakkai were to abandon the teachings of the Nikko-School and come to align itself with the Minobu sect or others, it could close the door on the path to enlightenment and the benefits it has accumulated up to now.
The “Teaching Outline” refers to Nichiren Daishonin as the “True Buddha of the Latter Day of the Law” but categorizes him as “an Envoy of Shakyamuni Buddha” and identifies the content of the “The One Great Secret Law” and “Dharma Treasure” with the Minobu sect, andexcludes Nikko Shonin from the “Samgha Treasure”. While making such a significant change to the teachings, there is no sign that there was sufficient discussion within the organization, such as at the Teachers’ Conference or the Supreme Leadership Conference. Is it acceptable for a handful of researchers to decide on such an important issue that changes the fundamental doctrine of Soka Gakkai?
Today, when Nichiren Shoshu has become a heretical sect, the only place where one can find the true NichirenBuddhism is Soka Gakkai. However, if Soka Gakkai were to continue down the path of the “Teaching Outline” and move away from the Nikko-School, and assimilate with the Minobu sect, then the true Nichiren Buddhism would cease to exist. Is that really acceptable? Or, are you confident that the “Teaching Outline” is not in line with the Minobu sect and is not a problem, even if you ignore the Transmitted Documents and “The Record of the Orally Transmitted Teachings”?
Even now, it seems that the “Teaching Outline” is being followed in the articles on the Soka Shimpo and SeikyoShimbun Newspaper, as well as in the commentary on ”The Object of Devotion for Observing the Mind”, and I think that this is a dangerous situation. Now that the problems with the “Teaching Outline” have become clear, I think that we should suspend using it as a teaching standard and return to the line of “The Wisdom of the Lotus Sutra” that Ikeda-sensei left for posterity and the former “Fundamentals of Teaching” (although we will have to change the way we handle the “Buddhist image of the ordination platform”).
The issue of the “Teaching Outline” is a matter of great importance for the future of Soka Gakkai. Rather than assuming that it cannot be changed once it has been published, shouldn’t it be withdrawn and then fully deliberated and considered again by the entire association?
It has now been sixty-one years since I joined Soka Gakkai at the age of eleven, guided by my mother. During that time, I have been able to walk the path of transforming my destiny and becoming a Buddha in this lifetime, by bathing in the benefits of Nichiren Daishonin’sgreat Buddhism. I cannot help but feel an infinite debt of gratitude to Soka Gakkai and the three presidents for teaching me the correct Buddhism. I have written this letter and my book with the hope that Soka Gakkai will continue to develop by adhering to the “correctness” of Buddhism.
I ask that you, Mr. President, make a wise decision for the future of the association.
Sincerely
September 12th 2024
From Haruo Suda
To Mr. Minoru Harada
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