Editing SG33SHS-T (section)

=== 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.