Editing SG31SBE-T (section)

=== The Proletarian Movement and the Realization of an Ideal Society ===
'''B:''' Then how do you envision the practical movement for realizing such an ideal society?

'''A:''' As I said before, I see no path to reconstruction other than through the political power of the emerging proletarian class, provided that it develops properly.

'''B:''' Legally or illegally?

'''A:''' In principle, I would like it to proceed legally. But I do not believe that what is illegal is necessarily unjust. A commentary on the Nirvāṇa Sutra explains it this way:

Whether monastic or lay, those who would protect the Dharma should take account of the original intention, setting aside the particular act while preserving the principle, and thereby rightly propagate the Great Teaching. Thus, in “protecting and upholding the True Dharma,” one must not be constrained by minor observances. … In former times, when conditions were peaceful and the Dharma flourished, one should have upheld the precepts. Now, in a dangerous age when the Dharma is obscured, one should take up the staff. … Choose and reject according to circumstances; one must not adhere exclusively to a single course.<ref>Seno’o cites Guanding 灌頂 (561–632), Dabanniepan jing shu (大般涅槃經疏; J. Daihatsu Nehangyō Sho, “Commentary on the Mahāparinirvāṇa Sūtra”; T 1767), concerning the protection of the True Dharma (shōbō goji 正法護持). The underlying Nirvāṇa Sutra famously permits lay defenders of the Dharma to bear weapons in dangerous circumstances while prohibiting them from taking life. Seno’o uses the commentary to argue that Buddhist ethical action must respond to historical circumstances rather than adhere inflexibly to outward forms, extending this principle here to the possible use of force in pursuit of social transformation.</ref>

''In short, one must not cling to forms.'' ''If the motive is right, then depending on circumstances one may even have to resolve matters through force.'' There is also the saying, “Kill one in order to let ten thousand live.” Thus illegality is not necessarily evil. Whether an act is to be approved should be determined by examining its fundamental motive and the circumstances of the particular case. Japanese history itself provides examples. The reforms of the Meiji Restoration are an obvious case.

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But naturally,'' what I hope for is a transformation that is legal from the outset and involves as little sacrifice as possible. For that to happen, people throughout society must recognize as quickly as possible the evils of capitalist society and the historical necessity of the emergence of the new class, until this becomes common knowledge. By giving the proletarian movement as'' ''much sympathy and support as possible, we can minimize the unavoidable sacrifices accompanying social transformation.''