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April 01, 1994
Former L.A. Priest: An Insider's
Story by Rev. Gen'ei Kudo
Reverend Gen'ei Kudo was the Chief Priest of Myoho-ji
Temple near Los Angeles until 1988 and had made many close
friends among the SGI membership. Nikken had originally
ordered Reverend Kudo to return to the head temple, but
when the SGI was expelled, Reverend Kudo immediately wanted
to return to the United States to encourage his friends
of the SGI-USA. As one of the leaders of the Association
for the Reformation of Nichiren Shoshu, he is fighting
against the heretical teachings of Nikken and was most
animated and enthusiastic during his interview with the
Seikyo Times staff.
ST: Why did
you become a priest?
GK: I chose
to become a priest to protect the Soka Gakkai, which is
an important organization to promote kosen-rufu, and also
to prove the justice of the Soka Gakkai in light of Nichiren
Daishonin's Buddhism. I received personal guidance from
President Toda on this matter and my feeling is that we
wanted to fight together for kosen-rufu, together with
members of the SGI with a deep sense of camaraderie.
As a member of the first Soka Gakkai YMD corps, I was
a hancho and the chief was President Ikeda. I had joined
the Soka Gakkai in 1953, when I was 17 years old. Three
years later, I joined the priesthood.
ST: Was it
difficult for you to be a priest while there was so much
turmoil in Nichiren Shoshu over the over 30 years that
you belonged to the priesthood?
GK: Before
I became a priest, President Toda had explained to me
what was happening within Nichiren Shoshu, and his concern
about the priests' faith deviating from the Daishonin's
spirit.
And, as I am a very critical who expresses myself; whenever
I felt something was wrong, I pointed out. One time I
spoke straight from my heart to the then-general administrator
of Nichiren Shoshu saying that I could sense that the
mentor and disciple relationship is being practiced in
the Gakkai very sincerely while I didn't feel such a sense
of mentor and disciple among the priests. When I first
became a priest, they were pretty negligent in their practice
of morning gongyo. Having been well trained in the youth
division of the Soka Gakkai, I felt I was slandering Buddhism
when doing gongyo with them.In my case, I was very close
to the 65th high priest, Nichijun. As soon as I became
a priest I had a chance to serve him as an attendant.
High Priest Nichijun really understood and protected me.
I really felt he cherished me, partly because I was from
the Gakkai. The high priest was so conscientious and considerate,
that, for example, when he knew there were guests from
my hometown of Hokkaido visiting the head temple, he encouraged
me to meet with them. President Toda often visited the
head temple and each time he met with High Priest Nichijun,
I was always there, so I was fortunate to witness their
beautiful harmony.
In October 1991, a memorial ceremony was in the planning
stages for the late high priest, Nichijun, to be held
on November 17, 1991. It was a matter of course that priests
like myself and the Reverend Shojun Ohashi, who were the
immediate disciples of Nichijun, would be involved such
a service. However, we were prohibited from attending
the ceremony.
ST: At what
point did Nikken become intolerable to you? At what point
did you recognize that he was functioning as the Devil
of the Sixth Heaven?
GK: I can
talk about a few points. The harmony between priests and
lay people is ideal in the Daishonin's Buddhism. High
Priest Nichijun and High Priest Nittatsu pursued this
objective. President Toda and President Ikeda, too, made
efforts to this end. However, Nikken, from the inception
of his being high priest, had the idea to separate lay
people from the priesthood.
Now it is clear that the plot called Operation C existed
within the Nichiren Shoshu priesthood, which is intolerable
in light of Buddhism, and I had a chance to talk to Nikken
about this point. During my audience I had with him in
1991, he admitted the existence of this plot. He ordered
this, which is simply appalling. Later he excommunicated
the Gakkai, which is the worst of the series of actions
he took against kosen-rufu. Secondly, he allows priests
to call him one with the Dai-Gohonzon — he continues
to allow them to regard him as such. This is sheer arrogance
on his part.
Thirdly, he has destroyed the principles expounded in
the Gosho through the series of actions he took against
the Gakkai. For instance the concept of shin puku zuiju
meaning to follow with absolute obedience — this
concept applies to the Law, but in this case he used it
to make priests and believers follow him with absolute
obedience.
In other words, he let priests apply this concept to the
person himself. His theory is that because the Gakkai
is a lay organization, they have to be subordinate to
the priesthood all the time. I think we can point out
much more but these are the three major areas.
ST: Obviously
this answers the question about why you left the temple.
In the history of Buddhism, what would you say is the
significance of this issue?
GK: I feel
the temple issue is a necessity — it was an unavoidable
occurrence, which had to happen to further the great flow
of kosen-rufu. In the Gosho, Nichiren Daishonin says:
Know this: in the time for shakubuku the Four Bodhisattvas
appear as wise kings who rebuke and convert evil kings,
and in the time for shoju they appear as priests to protect
and spread true Buddhism. (The Major Writings of Nichiren
Daishonin, vol. 1, 80).
The time has come for that. In this passage, wise kings
mean leaders or a lay organization. This passage of the
Gosho reveals the point that the priesthood is not the
major factor in achieving kosen-rufu. Rather, in the Latter
Day of the Law, the time of shakubuku, it is the lay organization,
the lay leaders who must play a chief role in this endeavor.
ST: What
do you see as the future of the priesthood?
GK: The most
important point for each SGI member, including myself,
is to reflect upon our faith: what is correct faith and
what do we have to do now to carry out correct faith?
President Ikeda gives guidance all the time that the SGI
is the organization directly connected with the Daishonin
based upon the Dai-Gohonzon, centering on the Gosho.
This is the time, too, for us priests, who left Nichiren
Shoshu, to reconfirm the prime point of faith as we look
to the future of kosen-rufu, and also as we strive to
strengthen our bonds of camaraderie for the cause of kosen-rufu
stood up to reform. This is the time for us to renew genuine
determinations to open up a great new phase of kosen-rufu
together with the members of the SGI. I feel very excited
because after we defeat this great evil, a great, great
future of kosen-rufu will emerge as we follow President
Ikeda's guidance, and do human revolution based upon his
guidance. I can foresee a great unfolding of a new phase
of kosen-rufu we have to show a victory in this battle
with the negative forces of the priesthood.
President Ikeda said at one time that kosen-rufu is to
let each country reveal its own features, characteristics
— in other words, thinking how, for instance, America
can become a happy country in the true sense. That is
a vital perspective. The saying, When in Rome, do as the
Romans do is the principle in guidance used by President
Ikeda in opening up our kosen-rufu movement in the respective
countries. Of course, the essential part of Buddhism is
changeless, the fundamentals that apply to any country.
We have to protect that area regardless of differences
in cultures. Of course, we shouldn't bend the principles
of Buddhism. Otherwise people misinterpret the Daishonin's
Buddhism. But as we live the fundamental principles of
Buddhism we can be very open-minded and flexible in carrying
out our movement of kosen-rufu in each country.
ST: The principle
of the mentor-disciple relationship is one everyone has
been trying to study and understand. I personally feel
it is crucial that all of us deepen our understanding
of this point. If you were asked to explain this principle
to our membership, what would you say?
GK: Whether
we are priests or lay believers, our primary mentor in
faith is Nichiren Daishonin. Even though kosen-rufu is
being substantiated by the members of the SGI, for a long
time the priests claimed that there also could be a mentor
and disciple relationship between the priests and lay
believers, meaning that priests are mentors and lay believers
are disciples.
However, they did not admit that there could be a mentor
and disciple relationship within the laity. The roots
of the priesthood's thoughts lie in the notion, which
does not exist, in the Gosho—--that priests are
superior and laity are subordinates. In my case, President
Toda was my mentor in faith before the time I became a
priest. After I became a priest, my mentor in the priesthood
was the 65th high priest, Nichijun. Even though I became
a priest I do not deny my relationship with President
Toda as mentor and disciple---it did not vanish and it
won't.
I am proud of the fact that I once had two mentors in
faith, President Toda and High Priest Nichijun in those
days. Immediately after President Toda passed away, I
took President Ikeda as my new mentor. Who you choose
as your mentor is a job of the disciple. Even though you
are taught the significance of the mentor and disciple
relationship, unless you have a desire to make somebody
your mentor, this relationship will not be achieved or
created.
Generally speaking, not only within the Daishonin's Buddhism
the relationship between mentor and disciple transcends
the three existences of past, present and future. Even
though you have created a mentor and disciple relationship
in this lifetime, if you abandon it in this lifetime,
the relationship is going to perish for good.
In practicing faith, you cannot ignore this concept of
mentor and disciple. As you know, Mr. Makiguchi and Mr.
Toda's relationship was one of mentor and disciple. The
same is true with the relationship between President Toda
and President Ikeda, which was very deep. You know this
through reading The Human Revolution I'd like to say that
this concept of mentor and disciple is vital; it is premised
upon the objective of kosen-rufu.
First of all we have to realize that the SGI organization
is not one where people of similar hobbies get together
or act according to likes and dislikes.
In our objective promoting kosen-rufu, we have to make
sure if our faith is precise in view of the mentor and
disciple relationship.
There is a saying that a mentor's mandate is severe, and
the disciple most reverently follows it. I heard from
President Ikeda on many occasions how severe the training
was he received from President Toda.
President Toda really trained him well in faith, sometimes
admonishing him deeply, even though President Ikeda didn't
know what he had done wrong. However, when President Ikeda
recalls those days he expresses his wish that he could
have been trained even more by President Toda. We might
see similar scenes between President Ikeda and the leaders
of the SGI, a scene in which President Ikeda is very strict
with the leaders.
I know various examples of mentor and disciple relationship
in the United States between President Ikeda and the SGI-USA
members. If you become shallowly emotional when President
Ikeda is strict with you, then you are not fulfilling
the way of mentor and disciple. I was very happy when
President Ikeda was strict with a certain leader in this
country.
This means the SGI-USA is getting into a new, true phase
of kosen-rufu, because President Ikeda can say anything
he wants to say as mentor in faith. Of course, this organization
has to continue to improve itself by each member's growth.
ST: I feel
that at this time there are quite a few members who have
studied the priesthood issue to a certain extent and are
asking the question: What can I do to fight against Nikken
if, in fact, I don't have any members who have gone to
the Hokkeko or I don't think it's a problem that relates
to myself? I hope our readers can somehow see your perspective
about why it is important to study this issue.
GK: There
is a passage from the Gosho, The Treatment of Illness
(MW-3, 279; 997). It talks about us who embrace the Gohonzon:
Both good and evil are inherent even in those at the highest
state, that of myogaku or enlightenment. The fundamental
nature of enlightenment manifests itself as Bonten and
Taishaku, whereas the fundamental darkness manifests itself
as the Devil of the Sixth Heaven. The gods hate evildoers,
and demons hate good people.
In talking about the priesthood issue in terms of my own
faith. Everyone possesses fundamental darkness and enlightenment.
This fundamental enlightenment and darkness exist even
in the life condition of Buddhahood.
This is very important. Nikken, as high priest of Nichiren
Shoshu, is supposed to display the life condition of Buddhahood.
Despite the nobility and supremacy of his position, what
he displays is the fundamental darkness. Therefore, we
can define him as the King Devil of the Sixth Heaven under
the current circumstances. What a shame. That he excommunicated
the Soka Gakkai, which promotes kosen-rufu, clearly signifies
he embodies the function of the Devil of the Sixth Heaven.
He is in the darkness of his emotionalism. However, this
Gosho is very strict and very revealing, because we possess
a similar life condition to that which Nikken displays.
In the Gosho Nichiren Daishonin says, Faith alone is capable
of breaking through fundamental darkness. (Gosho Zenshu,
p. 751). It is not a matter of technique to defeat fundamental
darkness. You have to arouse strong faith in order to
win over your fundamental darkness. We have to strengthen
our faith so that we can strongly refute the evil of Nikken.
This is a very important point. When you try to refute
Nikken's ills you can refute your own fundamental darkness.
In this regard we have to sharpen our faith, that is,
our perspective of what's happening in issue of faith.
In this regard we are in a very important period.
If you take the temple view objectively, you are missing
a chance to break through your own fundamental darkness.
Winners in the battle against fundamental darkness should
be the leaders of kosen-rufu. Those people who take the
lead for kosen-rufu should be victorious in this battle
for their own human revolution.
ST: Other
questions are more theoretical or technical. One is whether
or not the ultimate Law can be transferred from high priest
to high priest. The temple claims that the heritage of
the ultimate Law can only be transferred from one high
priest to another. Because there was not very much openness
in terms of the Nichiren Shoshu tradition, some members
feel there is some kind of secret code or something that
they don't know about–--that only the high priest
knows about that they would be missing if they are just
members of the Soka Gakkai. Maybe from a very common sense,
practical standpoint or from your own experience, what
light can you shed on this question to give the members
confidence in this point?
GK: Mysticism
like this, a concept of the lineage from high priest to
high priest, confuses the temple members, attracts them
to a wrong thought. I would like to make one point about
this. We have to grasp the definition in Buddhism correctly.
High Priest Nichijun made a very interesting, meaningful
definition of the time.
He made the 700th anniversary of the establishment of
true Buddhism a dividing line, before that and after that.
He defined the age before the 700th anniversary as the
age to protect the Law. The age after the 700th anniversary
is the age of propagation of the Law. This is a very practical
perspective in light of the passage I quoted a while ago
from the Gosho, The True Object of Worship. During the
age of protecting the Law, the priesthood played a central
role. In the age of propagating the Law, wise kings —
which means wise leaders — are going to play very
important roles.
This is a very important fact: During the age of protecting
the Law, for 700 years, Nichiren Shoshu only had 10,000
believers. The Daishonin's Buddhism didn't spread but
the Law was maintained. Even though they possessed the
Dai-Gohonzon, they only had 50 temples, 50 priests, 10,000
believers, far from the picture Nichiren Daishonin presented
in talking about worldwide kosen-rufu, when President
Toda stood alone for kosen-rufu after World War II.
I personally feel that using mysticism within Nichiren
Shoshu was appealing to those small numbers of people.
Nichiren Shoshu used mysticism to maintain or keep those
believers without being able to teach them the great power
of the Dai-Gohonzon. This happened not only in Nichiren
Shoshu but also in many other sects of Buddhism —
using mysticism to try to keep believers with their temples.
This is one area President Toda wanted to clarify, to
get rid of mysticism from true Buddhism.
The Daishonin's Buddhism is supposed to be the Buddhism
anybody can understand, it is good common sense. Otherwise,
if it is taken as mysticism then it cannot be practiced
by people of the world.
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