SD31FPM-T

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English translation of the founding proclamation (宣言) and mission statement (綱領) of the Youth League for Revitalizing Buddhism (新興佛教同盟). Unanimously accepted at its founding meeting of 5 April 1931.

The original drafts of both these documents were created by Seno'o Girō (妹尾義郎).

Text in parentheses in the proclamation was added later.

➣ Original Text.

Proclamation

The present age suffers. Our brethren, desiring mutual love and trust, are forced instead into struggle; the masses, seeking only bread, are met instead with suppression. Escape, or struggle? The whole world now wanders in chaos and desperation.

In such an age, what do Buddhists recognize, and what are they contributing to society? The many Buddhists who lie intoxicated in a cheap peace of mind need not concern us. (The foolish delusion of the many Buddhists who are satisfied with an illusory peace of mind and with the banal ceremonies of funerals and memorial rites needs no further discussion.) But even those Buddhists who proudly proclaim Buddhism to be the supreme principle for the guidance of humankind — what real connection do they in fact maintain with the life of the masses? (The many so-called pioneers and scholar-masters of the Buddhist world, with all their self-satisfied doctrinal research, their organization of sectarian institutions, their ceaseless proselytizing, and so on — when they stand before the tyrannical ruling class, in the end they do nothing but play the part of a reactionary, state-sanctioned religion. What authority, then, do they really possess?) They say: "Religion transcends class. It honors harmony." Yet in practice, does it become anything more than an opiate that earns the curses of the masses and stirs the righteous indignation of young Buddhists? Such a state of affairs is not one that pure faith can possibly endure. (Stop crying that religion is nothing but the transcendent salvation of the spirit! Buddhism now stands at the crossroads of its rise or fall!!) And yet, we know that to seek this correction (reform) from the existing religious sects would be futile, so deep are their conventionalism and their corruption.

It is for this reason that we have been compelled, resolutely, to advocate the New Buddhism movement. (The advocacy of New Buddhism!! Yes — under such conditions, New Buddhism is nothing other than the very pioneering movement of Buddhist revolution, born of the eruption of youthful righteous indignation.)

New Buddhism must begin, first of all, with self-reflection. New Buddhism denies the existing religious sects, which have already lost all meaning as a counterpart to it, and calls upon all Buddhists together to return to unity with the Buddha. New Buddhism recognizes that the suffering of present-day society derives chiefly from the capitalist economic system, and seeks to guarantee the welfare of the masses by cooperating in its fundamental reform. It seeks to revolutionize bourgeois Buddhism and remake it into a Buddhism of the masses. New Buddhism deepens reflection and research so as to elucidate and propagate a Buddhist culture suited to the new era, and thereby to bring about genuine world peace. (New Buddhism must begin by re-examining the spirit of Buddhism, which has been conceptually distorted by bourgeois scholars of doctrine, and must fully clarify the scientific character that is Buddhism's true nature. That is to say, taking as its foundation both a longing for the Buddha — who, in accordance with the principle of necessity, realized love, equality, and freedom through practice — and the autonomous practice of his teachings, it emphasizes their correct social development, and takes as its central aim the building of a new society of human equality through their bold practice. Accordingly, the reform of the capitalist economic system, which is the principal cause of the suffering in the lives of the present-day masses, is — whether from a scientific standpoint or upon reflection from a humane sentiment — a necessary demand of the masses and a natural mission of Buddhists; we must cooperate in carrying it through not only in the sphere of cultural struggle, but, going further, in the sphere of political struggle as well.)

As for the anti-religious movements now fashionable in our age, New Buddhism has not the slightest fear of them. For we believe that so long as human life remains one in which the finite yearns for the infinite, and in which love and trust are demanded even amid struggle, religion will never be extinguished. The religion we seek is not a god who created heaven and earth. Is not the present age far too riddled with contradiction for one to believe in an omnipotent god?

The Buddhism in which we believe is a longing for the Buddha, who, in accordance with the principle of necessity, realized love, equality, and freedom through practice. We are convinced that this longing is the fundamental demand of life itself, lying at the deepest core of human existence in its quest for wholeness, and that it is precisely through this demand that humankind is ceaselessly creating its own distinctive forms of culture. Anti-religious movements, therefore, reflect either an insufficient understanding of life itself, or else merely a liquidation of the many superstitions hidden within the halls of mystery — and we are convinced that they in fact serve as good nourishment for the revival of true Buddhism. (Furthermore, with regard to international problems, the problem of outcaste communities (部落問題), the problem of women, and every other social phenomenon that runs counter to the Buddhist spirit of human equality, New Buddhism resolves to press forward decisively toward their transformation. And we emphatically insist that such social practice is possible only by relying upon the developing power of the rising classes.)

Young Buddhists! Now is the very moment when we must rise. Resolutely cast aside convention, and return together to the Buddha. Then, first experiencing within yourselves the Buddhist spirit of love and equality, press boldly forward, directly, toward the transformation of capitalism. Let us, in this way, strive together toward the construction of the Buddhist society we envision as our ideal!

(Behold! The rising tide of mass thought, and the trembling of old tradition. Where does justice lie? To flee is a social crime. Rise up! Young Buddhists, now is the time. Resolutely rise, liquidate sectarian tradition, kick through the shell of convention, and let us, together, join arms firmly in the name of the Buddha. And, convinced that this bold class struggle is itself the modern experience of the Buddhist spirit of love and equality and the modern meaning of the perfection of personhood, we vow to strive with all our strength.

As for the persecution and censure we may incur on this account, it is but the honored crown of thorns that the apostles of truth have ever borne. Are we not already prepared for this? Now, comrades!! Onward to the construction of the new society!!)

➣ Original Text.

Mission Statement

1. We revere Śākyamuni Buddha, the highest personality possessed by humankind, and, in accordance with the doctrinal principle of true love among brethren, pledge ourselves to the realization of the construction of a Buddha-land (仏国土).

2. We recognize that all existing religious sects, having profaned the spirit of Buddhism, exist now as mere derelict remnants, and pledge ourselves to their rejection, so as to bring about the propagation of Buddhism suited to a new era.

3. We recognize that the present capitalist economic system runs counter to the spirit of Buddhism and obstructs the welfare of the life of the masses, and pledge ourselves to its reform, so as to bring about the realization of the society to come.