Editing SG33SHS-T (section)

== Chapter 8: Conclusion ==

The above six points criticized traditional Buddhist doctrine. First, I demonstrated that Buddhism is fundamentally atheistic and not theistic as traditionally understood. Second, I explained that Buddhism inherently rejects the existence of individual souls, or the self, emphasizing the doctrine of no-self. Third, I clarified that Buddhism is not a spiritualistic philosophy that disregards economic life but is rather holistic and encompasses all aspects of existence. Fourth, I criticized the superficial individualistic and illusory sense of security propagated by traditional Buddhism, advocating instead for a socialist way of life and the prompt transformation of a capitalist economic system that is inherently non-Buddhist. Fifth, I discussed the fallacies of nationalistic distortions within traditional Buddhism and emphasized the true internationalist ideals inherent in Buddhism, which comprise the path to genuine liberation for humanity and which simultaneously ensure the welfare of individual nations. Finally, I argued against the anachronism of sectarian Buddhism and presented the possibility of unifying Buddhism under the guidance of the Buddha. Even while these criticisms are emerging, society continues to undergo rapid changes. Numerous problems that have arisen have further validated the legitimacy of our critiques. While theories may remain gray, practice is vividly green.<ref>Seno’o again displays his cosmopolitan chops, riffing on Goethe’s well-known line: “All theory, dear friend, is gray, but the golden tree of actual life springs ever green” (''Grau, teurer Freund, ist alle Theorie und grün des Lebens goldner Baum''), from “Studierzimmer,” ''Faust 1'' (1808).</ref> “Actions speak louder than words.” Now, let us attempt to examine the main facts that support our arguments.

First and foremost, in the midst of the deep struggles and challenges faced by contemporary society, let us ask: What kind of salvation or help has traditional Buddhism been able to offer? Does it currently possess the ability or prospects to provide such assistance? Regrettably, the answer to these questions would be “No.”

It is indeed a sad reality that traditional temple Buddhism, which is rooted in the quest for individualistic and illusory peace of mind, has failed to provide salvation for the profound sufferings of contemporary society—primarily the mass suffering caused by capitalism. It is a clear and logical conclusion that such a system, based on self-centered illusions, cannot bring about the alleviation of the real-life struggles of the people. The masses have long abandoned temple Buddhism, recognizing it as a chain of exploitation imposed upon them by the ruling classes. The cry for the rejection and overthrow of this exploitative system resonates loudly among urban and rural populations alike. Despite this, Higashi Honganji temple has now embarked on a campaign using a slogan [that promotes Japan as] a “spiritual nation.”<ref>''Seishin rikkoku'' 精神立国.</ref> Astonishingly, however, the content of this “spiritual nation” movement is nothing more than a thorough commitment to faith in Amida Buddha. This serves as undeniable evidence that traditional temple Buddhism is an anachronism that fails to grasp the demands of the time.

Zen Buddhism advocates the principle of ''eihei'' 永平 (tranquil stability), while Nichiren Buddhism promotes the concept of “establishing the correct teaching for the peace of the land.”<ref>''Risshō ankoku'' 立正安国.</ref> Both these movements are stagnant and outdated, lacking any sense of progress. Indeed, despite this, the struggles of contemporary society continue to deepen at an accelerating pace. The impoverished masses in rural farming and fishing villages, as well as small and medium-sized businesses in cities, have awakened from the dream of relying solely on a bureaucratically managed, omnipotent government. The masses are now moving forward on the path of overcoming their hardships through the power of their own unity. At the same time, they are becoming increasingly aware that there is absolutely no other viable solution for the true restructuring of society. It is unnecessary to explain what role these [Buddhist] conceptual movements serve as they are nothing more than ridiculous performances akin to a clown’s dance. They only further prove their complete detachment from the masses and their inclination toward an exclusive temple-based Buddhism.

In this regard, it is appropriate that the young head of Nishi Honganji temple<ref>This likely refers to Ōtani Kōshō 大谷光照 (1911–2002), who became the twenty-third abbot of Nishi Honganji in 1926 at the age of fifteen upon the abdication of his uncle, Ōtani Kōzui 大谷光瑞 (1876–1948), due to financial issues. Kōshō would hold the position of head priest for fifty-one years, stepping down in 1977.</ref> advised, “One scoop of rice is worth more than a hundred thousand sermons,”<ref>I have not been able to locate the source of this reference.</ref> as such advice constitutes an essential correction to the idealistic and spiritually focused nature of conceptual Buddhism. Lenin once said, “Until there is bread for everyone, no one should have any sugar.”<ref>I have not been able to locate the source of this reference.</ref> Gandhi also stated to Tagore’s disciples: “First, show them the truth, and then they will see the beauty. The skeletons of men and women suffering from famine in Orissa haunt my eyes day and night. Anything that serves the multitude is beautiful. Let us first provide the necessities of life today. Then, all the blessings and embellishments of life will follow.”<ref>This passage is taken from an interview with Gandhi by a young student from Tagore’s town of Santiniketan named Ramachandran in late November 1924: Mahadev Desai, “A Morning with Gandhiji,” ''Young India'', November 20, 1924, p. 1035, [https://archive.org/stream/in.ernet.dli.2015.211139/2015.211139.Young-India_djvu.txt Internet Archive].</ref>

Indeed, in this context, a “scoop of rice,”<ref>This may also be an allusion to Nichiren’s essay “The Gift of Rice,” in which Seno’o’s master admonishes his readers to understand that “polished rice is not polished rice; it is life itself” (“The Gift of Rice,” Soka Gakkai, Nichiren Buddhism Library, WND I: 170: pp. 1125–27, accessed September 18, 2024, [https://www.nichirenlibrary.org/en/wnd-1/Content/170 online]).</ref> or the essential necessities of life, such as a lump of brown sugar, are not merely material objects but rather crystallizations of love. They are not simply material substances. It is essential to recognize them as personifications and expressions of concrete personalities and spirits. This belief, discerning the embodiment of personality and spirit in these tangible forms, is the true spirit of Buddhism. Looking up, we observe the brilliance of the stars in the vast sky, and looking down, we hear the supreme voice of the “inner conscience.”<ref>Once again Seno’o displays his broad education as a “young man of Meiji,” alluding to Immanuel Kant’s line (from the final pages of ''Critique of Practical Reason'') concerning the two things worthy of our admiration and awe, namely “the starry heavens above me and the moral law within” (''Über uns der gestirnte Himmel, in uns das moralische Gesetzt''). This line also graces Kant’s tombstone in Kaliningrad.</ref> However, when we reflect upon the fact that our soul relies on the foundation of standing on the earth with our legs and whole body, we come to understand that the soul is not an entirely separate entity from the flesh, and bread is not merely a piece of matter. Truth, goodness, and beauty must shine within the entirety of life on earth. This realization aligns with the essence of the contemporary spirit, as exemplified by Gandhi, who is considered the embodiment of the people’s practical welfare, proclaiming “truth” in the manner mentioned above.

In the present day, where Copernicus’s heliocentric theory and Darwin’s theory of evolution have become common knowledge, notions such as the Garden of Eden, the celestial realm of Takamagahara 高天原 [Plain of High Heaven],<ref>Takamagahara is the abode of the gods in classical Japanese mythology.</ref> and the Pure Land of Ultimate Bliss, with its countless worlds off in the Western direction, ultimately hold mythical significance and serve as symbolic ideals that require reevaluation and criticism. Their relevance in the modern context is limited to being recognized as representations of realistic ideals.

After all, as Marx aptly stated, “The supreme reality for man is man,”<ref>It is not clear which of Marx’s writings Seno’o is quoting here, though the following expresses a similar sentiment: “Mankind thus inevitably sets itself only such tasks as it is able to solve, since closer examination will always show that the problem itself arises only when the material conditions for its solution are already present or at least in the course of formation”; ''Preface to A Contribution to the Critique of Political Economy'' (1859), accessed October 5, 2024, [https://www.marxists.org/archive/marx/works/1859/critique-pol-economy/preface.htm Marxists Internet Archive].</ref> and it is precisely in this sense that the Buddha, through his own personal realization, exemplified this truth. Indeed, the Buddha proclaimed, “In heaven and earth, I alone am revered.”<ref>''Mahāpandāna Sutta'' 1.29, DN 14.</ref> Furthermore, as Feuerbach announced, “The beyond of heaven, which lies beyond our graves, should be replaced by the beyond of earth—the historical future, the future of humanity.”<ref>This appears to be a paraphrase, rather than a direct quotation, of one of the central theses in Feuerbach’s ''The Essence of Christianity''.</ref> In this regard, the ideal buddha land that Buddhists aspire to build on the actual earth is none other than an ideal global society founded on the sustained practice of selflessness.

It is always necessary for Buddhism to encourage a proper understanding of the impermanence of human life. However, modern individuals have become awakened enough to no longer require promises of immortal souls or future pure lands in order to find peace of mind. Recognizing the significance of each day’s existence and experiencing the joys of mutual love and benefit in every moment of life, precisely because of its impermanence, is the correct awareness of the soul. We must understand that movements aimed at transforming irrational social organizations, which hinder these demands, are inevitable actions on the part of awakened souls striving toward the ideal of mutual love. In Buddhism, the awakening of spiritual consciousness does not imply indifference to institutional organizations. Buddhism is a dialectical practice grounded in the philosophy of the unity of body and mind. The transformation of capitalism is not solely a problem that can be addressed by Marxist theory alone. Rather, I believe that it is a higher synthesis of these social sciences—one that encompasses the holistic vision of a new humanism—that should be the ultimate proponent of this great endeavor.

Furthermore, let us turn to the current state of Manchukuo, which has been branded as Japan’s lifeline. Why is the management of Manchukuo progressing so slowly, despite the initial enthusiasm? Could it be due to the rampant activities of bandits? Could it be because of the challenges for governance posed by the vast and difficult terrain? These may be contributing factors, but we must not overlook the fundamental root cause, which is the failure to come to terms with self-centered lifestyles. After all, Manchukuo was founded on the principle of five ethnic groups coming together.<ref>“Five Races Under One Union” (Ch. ''Wuzu xiehe'' 五族協和, Jp. ''Gozoku kyōwa'') was used as a national motto in Manchukuo for the five ethnic groups of the Manchus, Japanese, Han Chinese, Mongols, and Koreans. Here, as elsewhere, Seno’o betrays what in retrospect (but even, perhaps, to some of his radical colleagues at the time) is a certain naïveté when it came to the Japanese imperial project, which he mostly denounced but occasionally felt could be transformed into a basis for international socialist revolution. One sees that tension clearly here, as well as in the “confession” he gave under duress while imprisoned in 1938.</ref> The crucial factor for success lies in the path of harmony among these five ethnic groups, guided by favorable timing and advantageous circumstances. However, if these five ethnic groups foolishly engage in mutual hostility and confrontation, how can the great endeavor of building a new nation be accomplished? Moreover, it is unrealistic to expect people of different ethnic traditions with a population of thirty million to maintain long-lasting friendship and harmony under a hastily imposed policy. The path to building a nation is indeed challenging. It requires the complete elimination of ethnocentrism among the five ethnic groups, leaving a blank slate for international cooperation. This must particularly be true for the Japanese, who are in a leading position.

In the end, the practice of selflessness taught by Buddhism is what is needed, but it is saddening to see the stark absence of the light of selflessness in the realms of Manchuria and Mongolia. And we must admit that a significant portion of the responsibility for this rests with traditional Buddhist ideologies. This is because, as followers of Buddhism, we should have been relentless in criticizing and guiding our own nation’s actions as practitioners of selflessness. However, we have instead shamefully submitted ourselves to nationalism, becoming its lackeys, thus deviating from the path of selflessness.

One fragment reveals the whole picture. Established Buddhism, which is akin to delusion itself, must be decisively reformed. Since it was fully adopted under the religious policies of the Tokugawa clan, it has continued to wear the shell of a nationalistic, utilitarian religion.

Now is the time for new opportunities; it is the moment for comprehensive reforms. Buddhists should first reflect on the earnest attitudes of their respective founders in their pursuit of the path, and collectively return to the fundamental beliefs of the Buddha. Thus, they should step forward once again onto the path of real purification, armed with the great awareness of non-self, compassion, and equality.