Editing SG33SHS-T (section)

=== 20. The State of Buddhist Organizations in the Modern Era ===

When we delve into the inner workings of contemporary Buddhist organizations, the nature of this problem becomes even clearer. What enables the so-called spiritual movements, such as the renowned Higashi and Nishi Honganji temples, the Nichiren, Shingon, and Zen sects, as well as various training associations and aspirational societies? Is it the power of spirituality itself? Absolutely not! The situation becomes evident when we recall the case of the [Higashi] Honganji temple’s high priest, Kubutsu 句仏,<ref>This refers to Ōtani Kōen 大谷光演 (1875–1943), twenty-third patriarch of the Higashi Honganji subsect in Kyoto, was also a haiku poet and calligrapher. He was forced to abdicate his position as head priest in August 1925 due to profligacy and poor investments.</ref> who was even deprived of his clerical status due to financial issues. In the past, he expressed his sentiments through the ''Tokyo nichinichi shinbun'' 東京日々新聞, revealing the truth. He states, “The sect’s finances require one million yen, with voluntary donations amounting to three hundred thousand yen. As a result, forced fundraising and taxation occur, leading to a degradation of the monks’ activities to that of tax collectors. The believers, too, alter their attitudes as if scheming to evade taxes. I attempted to secure our financial foundation through investment projects to promote our religious influence, but I failed miserably. However, no matter what persecution we face, I will never cease these profit-making ventures for this purpose.” This is a blatant confession that while spiritual pursuits cannot generate money, money can indeed be used to promote religious influence. In recent years, substantial fundraising, amounting to hundreds of thousands of yen, was carried out for the celebration of the Dharma succession of the head priest of Nishi Honganji, and tens of thousands of yen were raised for the memorial service of the six hundred fiftieth anniversary of Master Nichiren’s passing. Without such fundraising, neither celebration nor memorial could have come to fruition. Yet, how much of that immense wealth has truly shone as a spiritual light for the people? Indeed! Contemporary religious figures are nothing more than mammon cloaked in the guise of spiritualism. They are quintessential examples of materialism having completely overcome spiritualism. That’s why the children in both the cities and countryside sing:

<blockquote>
The priests at the temple are sermon thieves,<br>
When someone dies, they demand money,<br>
When there’s a memorial service, they demand money,<br>
If their roof is damaged, they demand money,<br>
On top of that, they spend their days playing go 碁,<br>
Drinking saké in their spacious halls.<br>
These are the guys that need the sermon!<br>
Quick! Truss them up and take them away.
</blockquote>

Perhaps there is no need to expose much more about the current life of religious organizations because it is a glaringly obvious fact that everyone can see. However, religious leaders are not ethereal beings but humans with stomachs to feed. It is only natural that people cannot persevere without bread or economic stability. Therefore, the focus of criticism should not be on their keen interest in economic life. Rather, it should be directed at the utter lack of understanding that leads them to impose so-called spiritualism on the impoverished masses, expecting nothing but obedience. This attitude exemplifies their abject compliance as religious officials.