Editing SG33SHS-T (section)

== Appendix: Proposed Guiding Principles and Action Plan for the Youth Movement for Revitalizing Buddhism ==

=== 1. Buddhist Renewal and the Youth Movement for Revitalizing Buddhism ===

Buddhism is not separate from the inevitable movement of transformation in contemporary society. The youth movement for revitalizing Buddhism has emerged in response to such social circumstances—albeit with limited power. We can no longer find the dynamism for Buddhist revival within established religious organizations. The possibility of revival seems to exist only within the realm of the emerging Buddhist youth movement. Even so, it remains a challenging task, as it is closely related to the issues surrounding established Buddhism that have already been perceived by the masses. However, we must not despair. Just as the efforts of a single dedicated Danish pastor can transform a desolate landscape into a vibrant green forest, the Great Wall of China began with a single ditch, and a raging wildfire of a thousand miles can start from a single match, we should remember that with the awakening and active conscience of even one person, Buddhist renewal is possible.

In this sense, the youth movement for revitalized Buddhism is the sole path for the revival of Buddhism. But what should be the movement’s direction and guiding policies? Let me briefly state my beliefs on this matter.<ref>Seno’o’s Buddhist socialist organization, formally established at Tokyo Imperial University in April 1931, was the Youth League for Revitalizing Buddhism (''Shinkō Bukkyō Seinen Dōmei'' 新興仏教青年同盟). In this pamphlet he uses a similar but slightly more general term—''shinkō bussei undō'' 新興仏青運動—which I have translated, for consistency’s sake, as “youth movement for revitalizing Buddhism,” without the caps, since this is not the formal name of an organization.</ref>

=== 2. Policies of the Youth Movement for Revitalizing Buddhism ===

'''a.''' The youth movement for revitalizing Buddhism should firmly reject sectarianism or being coopted by sectarian interests. Rather, it should be a pioneering movement for the reconciliation and integration of Buddhism, transcending sectarian absolutism in the name of the Buddha alone. The dissolution of sectarian divisions is not only a necessary trend resulting from a critical reevaluation of traditional Buddhist studies but also a significant social imperative. As part of the broader goal of promoting harmony and cooperation at both national and international levels, it is crucial for the various sects, which have been divided and in conflict, to make efforts toward unification. While sectarian conflicts are often influenced by economic factors, the essential resolution of such conflicts goes beyond the scope of capitalist transformation. However, precisely because of this interrelation [between sectarian conflict and economics], the movement for sectarian reconciliation can also have an impact on the transformation of capitalism and is therefore indispensable for the emerging Buddhist youth movement.

'''b.''' The youth movement for revitalizing Buddhism must be a movement for the rectification of the nationalist Buddhism that has been coopted by the state. One of the causes of the decline of Buddhism is undoubtedly its instrumentalization by the state. The nation is by no means the ultimate path, and it is the conscientious duty of religious organizations to offer rightful criticism of its sinful actions. In the past, it was the founder of the nenbutsu [Hōnen] who, warning against the unrighteousness of the state that resulted in the invasion of the Mongols, proclaimed: “The sovereign and his ministers are at odds with the law.”<ref>The full quotation reads: “The sovereign and his ministers have gone against the law, violating righteousness, acting with anger, and creating enmity.” This line actually comes from Shinran rather than Hōnen. It appears in the conclusion to the ''Kyōgyōshinshō'' 教行信証 (''Teachings, Practices, Faith, and Realization'').</ref> It was the practitioner of the ''Lotus Sutra'' [Nichiren] who called for introspection on the unrighteousness of the nation when faced with the invasion of the Mongols. And it was the Zen master of Eihei [Dōgen] who boldly rejected the invitation of the ruler, dedicating himself to practice “for the sake of one or even a half of a person.”<ref>''Ikko hanko no settoku'' 一箇半箇の接得. This is a line from Dōgen’s ''Shinji shōbōgenzō'' 信時正法眼蔵. For an English translation, see ''Master Dogen’s Shinji Shobogenzo: 301 Koan Stories'', by Gudo Nishijima, p. 120, accessed October 5, 2024, [https://terebess.hu/zen/dogen/shinji.pdf online].</ref> However, contemporary Buddhist organizations have completely embraced their role as instruments of the ruling class without uttering the cry of “Render unto Caesar the things that are Caesar’s.” Indeed, it was the Qin 秦 [221–206 BCE] that caused their own downfall, not the six states. Those who bring harm to their own country are the ones who lack critical love for their homeland. The yearning for truth should surpass mere patriotism. In this way, the entire world, and therefore the homeland as well, can progress toward eternal peace. The nationalist transformation of established Buddhist organizations is a desecration of Buddhism. The youth movement for revitalizing Buddhism must be the movement that brings about this reckoning.

'''c.''' As a consequence of the above (b.), the youth movement for revitalizing Buddhism must be promoted on an international scale.

'''d.''' The primary focus of the youth movement for revitalizing Buddhism should shift from individualistic and abstract preaching to a movement for social and economic liberation. Therefore, this concrete movement must involve a direct and indirect transformation of capitalism. However, the contradictions and limitations inherent in human nature, which are experienced as a dialectical interplay between privileged creativity and inherent restraint, suggest that complete liberation cannot be achieved solely through scientific understanding and economic emancipation. Therefore, while affirming the potential of individualistic evangelism, true liberation is believed to be found in the practice of selfless love and the realization of genuine contentment that transcends time and space within the context of the practice of selfless love on earth. Thus, the transformation of self-interested, non-Buddhist capitalism into a cooperative society should not be viewed merely as an economic movement; it must indeed become a new idealistic and humanistic Buddhist movement as well as an historical development aimed at creating a pure land of enlightenment.

Capitalism is the Satan of the modern age. Therefore, it is crucial to remember that a significant portion of contemporary social suffering is being generated within the context of capitalist relations. In such a context, the stubborn attachment to individualistic and idealistic evangelism should be seen as nothing more than an acceptance of the selfish demands of the exploiting class or as an oppressive opiate imposed upon the exploited class. It is crucial to keep this in mind.

'''e.''' The youth movement for revitalizing Buddhism must not ignore the social dynamics of class struggle. It is essential to recognize the dialectical development of society and actively join the liberation front of the emerging class, strengthening various concrete movements while simultaneously achieving personal purification. Moreover, the consciousness of the emerging class should not be limited to mere economic struggles or economic liberation. They [i.e. the workers] should be seen as the chosen warriors for the liberation of all humanity, embracing their role as bodhisattvas in the construction of a buddha land in this world!

'''f.''' The youth movement for revitalizing Buddhism should emphasize a contemporary practice of the precepts, [the spirit of] which has been lost within established religious organizations. Precepts are not only an essential requirement for the sincere pursuit of practice and personal growth but also a crucial condition for the progress of the entire movement. For example, it is essential to address the significant issue that the failure of proletarian movements can be attributed, at least in part, to the personal shortcomings of the fighters involved. This should not be overlooked.

=== 3. The Guiding Principles of the Youth Movement for Revitalizing Buddhism ===

I believe that the most appropriate guiding principles for the youth movement for revitalizing Buddhism are the Three Refuges: (1) taking refuge in the Buddha, (2) taking refuge in the Dharma, and (3) taking refuge in the sangha. I consider this issue to have already been resolved for progressive Buddhists. As Marx said, “Humanity only poses problems that it can itself solve.”<ref>From Marx’s “Preface to A Contribution to the Critique of Political Economy.” For the extended passage, see [https://www.marxists.org/archive/marx/works/1859/critique-pol-economy/preface-abs.htm “Preface of [sic] A Contribution to the Critique of Political Economy,” Marxist Internet Archive], accessed September 18, 2024.</ref> For example, at last year’s All Japan Buddhist Youth Federation meeting,<ref>On April 2, 1931, just three days prior to the founding of Seno’o’s Youth League for Revitalizing Buddhism, Takakusu Junjirō had established the ''Zen Nihon Bukkyō Seinen Renmei'' (All Japan Buddhist Youth Federation), a much larger but considerably more moderate pansectarian Buddhist organization. This group, made up of more than four hundred fifty Buddhist-related organizations throughout Japan, held their second annual conference in 1932, with Seno’o and his primary disciple Hayashi Reihō in attendance. Disputes arose, leading Seno’o and the Youth League to eventually split with Takakusu’s organization.</ref> representatives of various denominations chanted the “Three Refuges” in unison under the leadership of Dr. Takakusu. This is a most vivid example. If that gathering had taken place without any awareness of the need for contemporary revisions to established organizations, it would have been a clear demonstration of each participant’s lack of morality and faith. This is because the diverse teachings and histories of the various sects are fundamentally incompatible.

Therefore, the “three refuges” is not only the most superior form for integrating various denominations but also an appropriate and concise guiding principle for the Buddhist youth movement mentioned above. However, it goes without saying that the “three refuges” should not simply be a revival of the original Buddhist form; rather, they must embody a modern interpretation rooted in the understanding developed within the traditions of Mahayana Buddhism.

Further elaboration on this topic may be unnecessary, but I will briefly describe it for clarity.

The third principle, “taking refuge in the sangha,” is a guiding principle that embodies the belief in the realization of a cooperative society without exploitation. The term ''saṅgha'', like the word ''gaṇa'', originally referred to a body of people who make decisions on legislation, administration, and other national affairs through consensus—essentially a republican form of government. Therefore, it is an ideal guiding principle for the realization of a cooperative society based on nonexploitation and the equality of individuals. Building such a society is an essential demand of the modern masses and a lifelong aspiration of Buddhist practitioners.

The second principle, “taking refuge in the Dharma,” serves as the foundational philosophy for the realization of a cooperative society. Dharma, in this context, refers to the principle of interdependence and the practice of nonattachment and no-self. It negates the concept of private ownership and emphasizes the interconnectedness of all phenomena. We can develop and expand this principle to encompass not only the materialistic dialectics but also a Buddhist dialectics that integrates and transcends them. By establishing a Buddhist perspective based on this foundation, we can advocate for the movements of new idealism and new humanitarianism.

The first principle, “taking refuge in the Buddha,” implies reverence toward the Buddha Śākyamuni as the ideal exemplar and guide for the experiences and transformations described in the second and third principles. For contemporary individuals who clearly recognize that “the highest reality for humans is humans themselves” in relation to society, there is no longer a need to rely on abstract ideal buddhas such as Amida or Mahavairocāna. Rather, the highest manifestation of human character demonstrated by the human Buddha Śākyamuni himself evokes a more profound sense of reverence and inspiration through the title of “buddha.” Furthermore, it becomes the essential condition for unifying the fragmented existing religious institutions. Thus, the conscious faith in the second and third principles naturally leads to reverence for the Buddha, which in turn facilitates a thorough understanding of the second principle and promotes the practical application of the third principle. In this way, the devotion to the Buddha and the three principles of self-reliance form an interconnected and integral guiding principle for the entire Buddhist youth movement.

=== 4. Conclusion ===

In summary, the youth movement for revitalizing Buddhism must embody a contemporary practice of Buddhism. It should decisively break away from the rigid, established religious organizations that are characterized by uncritical conservatism in sectarian studies, temple management, and the idolization of the behaviors of past patriarchs. Instead, it must move forward toward a grand movement for social liberation and global harmony. What we should learn from our ancestors is their fundamental spirit, not an uncritical faith in their doctrines. Doctrinal interpretations must evolve with the times in order to fulfill the Buddhist practice of no-self. This is especially true when it comes to the rigid adherence to distorted traditional teachings. Just as new wine cannot be contained in old skins, the new Buddhist youth must boldly forge ahead. We must carry the Buddha on our backs and take to the streets! To the farming and fishing villages!