Editing SG33SHS-T (section)

=== 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.