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July 27, 1992
Volume 2, No. 7 (Part 3)
WHY WE MUST REFUTE NIKKEN
Compiled by
Greg Martin
SGI-USA Vice General Director
Rob Eppsteiner
SGI-USA Vice General Director
When it comes to the SGI′s theoretical and doctrinal positions toward Nikken and the priesthood, most members can understand and accept them. Yet many feel uncomfortable discussing Nikken′s character flaws and unbefitting behavior. After all, shouldn′t some things be kept private? And doesn′t the Gosho say that we should not berate or criticize fellow believers?
Certainly, between fellow believers and equals, openly discussing and publicizing such matters would be a betrayal of trust. This is why the SGI, knowing the serious behavioral flaws within the priesthood, for years kept the matters private, talking privately to members of the priesthood and sincerely asking them to rectify the problems. This was during a time when the priesthood, on the surface at least, supported the Gakkai′s efforts to accomplish kosen-rufu.
Yet now the priesthood′s aim is to destroy the SGI, the only organization that is striving in accord with Nichiren Daishonin′s will. They are now certainly not fellow believers. Like believers in the Minobu sect of Nichiren Buddhism, though they chant Nam-myoho-renge-kyo, Nikken and his followers are not followers of the Daishonin. Yet the position of high priest should be respectworthy, and human nature causes us to trust and believe in what NikkenÊwho on the outside appears genuineÊmight say. Because what he is saying is so patently false, however, it becomes necessary to expose his improper behavior in order to destroy the myth of his righteousness.
To completely understand the problems in the priesthood, we must first realize that it is the baseness of the high priest′s character that is an underlying cause. Becoming aware of his lowliness is, as a matter of fact, an essential step toward understanding the true cause of the problem. When we do so, we can then understand why the Soka Gakkai is examining and exposing the high priest′s improper conduct.
Nichiren Daishonin teaches us that the evaluation of the truth of any teaching should be based upon the three proofs: documentary, theoretical and actual. When we talk about documentary and theoretical proof, we mean that any teaching claiming to be the legitimate ètrue Buddhismî of Nichiren Daishonin must be in complete agreement with his teachings. Hence, we should evaluate things based upon the Gosho.
From this perspective it has been shown repeatedly that the current high priest′s positions on the three treasures, the role of the high priest, the superiority of the priesthood over lay believers and the practice of correct faith are all in violation of Nichiren Daishonin′s orthodox teachings. They constitute deviation from, as well as slander of, the True Law.
When it comes to actual proof, the most important of the three proofs, Nichiren Daishonin states that èThe real meaning of the Lord Shakyamuni′s appearance in this world lay in his behavior as a human beingî (The Major Writings of Nichiren Daishonin, vol. 2, p. 281). In other words, Buddhist theory that is separate from one′s behavior is not Buddhism. Buddhism teaches that the mind and body are one and that people′s faith finds expression in the way they live their day-to-day existence. Therefore, a person′s behavior reflects the validity of his or her beliefs.
No individual who claims to be a disciple of Nichiren Daishonin can avoid the responsibility of showing actual proof in his or her èbehavior as a human being.î Nichiren Daishonin says: èA ′good teacher′ is a priest who is innocent of any wrongdoing in secular affairs, who never fawns upon others even in the slightest, who has few desires and is satisfied with little, and who is compassionate, a priest who trusts to the scriptures, reads and upholds the Lotus Sutra and also encourages others to embrace it. Such a priest the Buddha has praised by calling him, among all priests, the finest teacher of the Dharmaî (MW-6, 193).
Over the past year we have been shocked to learn that the Nichiren Shoshu priesthoodÊwith the endorsement of the high priestÊclaims that Nikken, simply because he holds the position of high priest, is equal to the Law and that he should be viewed with the same respect as Nichiren Daishonin: as èthe Daishonin of modern times.î They also claim that the high priest′s teachings are complete and true while the Gosho is partial; and that Nichiren Daishonin is transient, since Nikken is alive and the Daishonin is dead. This is clearly a distortion of the Daishonin′s teachings and doctrine.
èAnd constantly they will reiterate these words: ′I have attained the state of arhat!′î the Daishonin says. èOutwardly they will seem to be wise and good, but within they will harbor greed and jealousy. [And when they are asked to preach the Dharma,] they will conceal it, like Brahmans who have taken a vow of silence. They are not true monksÊthey merely have the appearance of monks. Consumed by their erroneous views, they slander the Lawî (MW-2, 16). He also quotes the Maka Shikan, èIf one lacks wisdom, he will become puffed up with arrogance and will claim to be equal to the Buddhaî (MW-2, 184).
When someone claims to have attained the status of èliving BuddhaîÊas Nikken and the priesthood have doneÊit is important for us to examine his or her èbehavior as a human being.î The Daishonin states, èIf one has eyes, one should examine the sutra texts and compare one′s behavior with themî (MW-2, 189). He also quotes the Lotus Sutra, èThere will be monks in that evil age with perverse views and hearts that are fawning and crooked who will say they have attained what they have not attained, being proud and boastful in heartî (MW-2, 15). In other words, we should examine the high priest′s behavior to determine if his claims of superiority, infallibility and attainment of Buddhahood are true. If we don′t, we would be supporting a perversion of the Daishonin′s intent.
Furthermore, because Nikken and the priesthood are propagating the fundamentally distorted idea that they are superior to lay believers, it has become necessary for us to examine, through our various organ publications, the behavior of these so-called superior individuals. It is important to inform members of the truth of the matter so that they will not be misled into believing that Nikken, because of his position, is worthy of respect. In fact, because of his behavior, we see that he is anything but respectworthy. If we fail to speak out, we may indirectly participate in the slander ourselves.
When we look past the ritual, ceremony, status and robes of the high priest, we find that his behavior does not correspond to the behavior of Nichiren Daishonin or the teachings of the Gosho. Nikken claims to have achieved what he has not achieved. The high priest′s responsibilities of maintaining the purity and orthodoxy of this sect are extremely important. Precisely because those responsibilities are so crucial, we naturally expect a higher standard of behavior than that of other believers.
Yet the facts are that Nikken, his wife and family live a grossly extravagant lifestyle, spending tens of millions of dollars of members′ donations on personal travel, clothing and lodging; Nikken plotted a scheme called Operation C to destroy the Soka Gakkai; he gave racist and obscene instructions about dealing with black women to Gen′ei Kudo, the former chief priest of Los Angeles′ Myoho-ji temple, on the occasion of his coming to the United States; he has said that priests should not be concerned with the faith of lay believers but just with following his instructions; he endorsed and participated in the physical abuse of young priests using the excuse of training in faith; and he openly associated with individuals who are proven slanderers of the Law and enemies of Nichiren Daishonin′s Buddhism.
These are published facts that show he is controlled by his emotions and the poisons of greed, anger and stupidity. Such behavior would be unacceptable of secular leaders and is all the more deplorable coming from a religious one. Even though it may be discouraging to hear about such things, knowing about them clearly indicates the absurdity and fallacy of believing that the high priest possesses mystic powers or qualities.
These facts make it obvious that the behavior of the high priest is diametrically opposed to what it should be. His lifestyle and actions do not remind us in the least of Nichiren Daishonin, nor do they reflect a oneness with the teachings of the Gosho. Shocking as this information is, it leaves us no doubt that the high priest is definitely not a èliving Buddha,î nor is he an example of èthe Daishonin of modern times.î Nichiren Daishonin would be ashamed of Nikken′s behavior and would certainly consider him to be èthe parasite in the lion′s bowelsî that the sutra predicts.
What we should realize through the revelations in the various articles about Nikken′s behavior is that rather than possessing a lofty and pure life-condition, the high priest′s nature is, as a matter of fact, astonishingly base. The baseness of the high priest′s character proves that he does not possess any special mystic life-condition that might justify his claim to absolute authority as the sole inheritor of the Daishonin′s Buddhism. In fact, the baseness of his character proves the wisdom of the Daishonin′s instruction to follow the teaching, not the person and Nikko Shonin′s warning to ènot follow even the high priest if he goes against the teachings of the Daishonin.î
We are all common human beings who must strive diligently to show actual proof in our behavior as human beings by maintaining correct faith in the Mystic Law. This applies equally to the high priest, priests and laity. As we strive as disciples of Nichiren Daishonin, worshipping any high priest would be absolutely incorrect and following a high priest such as Nikken is utterly preposterous.
This is why so much attention has been placed on examining the behavior of the priests and especially the behavior of the high priest. Among fellow believers, publicizing such actions would be a betrayal of mutual trust. But when people attempt to use their position to perpetuate the view that they are purer or better than others, revealing their true behavior becomes necessary. It is natural to expect that religious leaders should live lives of exemplary character consistent with what they say. We should expect no less of the high priest.
Nikken′s unfortunate example offers an important
lesson of faith and is truly a valuable opportunity for
each of us to reflect on our own behavior.
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