This is another in a series of daily articles concerning Kishio Satomi's book, "Japanese Civilization; Its Significance and Realization; Nichirenism and the Japanese National Principles," which details the foundations of Chigaku Tanaka's interpretation of Nichiren Buddhism and Japan's role in the early 20th century.
The full title of Kishio Satomi’s book is “Japanese Civilization; Its Significance and Realization; Nichirenism and the Japanese National Principles.” It was published as part of Trubner’s Oriental Series in London in 1923. It is written for the Western reader and as such makes certain concessions. For example, since followers of Christ are called Christians, Satomi calls followers of Nichiren Nichirerians. In an effort to separate the established temple-based Nichiren religion from what his father, Chigaku Tanaka, had established, he called it Nichirenism.
In summarizing Nichirenism and Nichirenians toward the end of his book, Satomi writes:
Nichirenism and the Japanese National Principles, p226-228Nichirenism as the practical religion teaches us that human life finds its signification and light by strong procedure and by following the path which leads to promise of life, and which is different from a mere abstract conception of truth. Therefore, for Nichirenians, there is no racial discrimination, nor wrong notion of nationality, nor class, but only one discrimination, viz. between men who obey and safeguard the path and those who do not. It is the universal religion, which is above the usual national conservatism. Nichirenians find their gratitude in their awakening of the path, and, according to Nichiren’s definite instruction, they are to share their happiness with all mankind. They will never realize the objective state of faith in individual ease or consolation. They will surely proceed to the movement of reconstruction of the world even if they sacrifice their individual consolation or ease; but in the very process of that task they will discover the real means of Attainment of Buddhahood. Their expectation will indeed consist in Universal Buddhafication.
Accordingly, Nichiren’s faith does not lie within a mere religious sentiment nor in bliss of the Almighty. Their faith only traces their right path wherein their lives consist, therefore God’s love is apart from the problem as far as they are concerned with the Heavenly Task. Because protection of righteousness is God’s duty.
Of course they do not seek religion in a mere ritual form, though without doubt it is an important part of religion to a certain extent, and consequently is adopted to a certain degree in Nichiren’s religion. Nichirenism emancipates religion from the dark interior of the church right into joyful human life. Therefore, for Nichirenians, religion is not only a religion in the ordinary sense but it is the principle and method of the synthetic creation of the world. And also for such reasons they establish religion as an achievement, the Heavenly Task.
Thus those who recognize and believe the Heavenly Task, in other words, the establishment of the Holy Altar in future as the vital point and signification of their lives, are ruled by those ideas, viz. absolute adoration, gratitude, mutual admiration of the same minds, vow to realize the law, and sacrifice of one’s life for the law. These five are indeed their radical rules, which they willingly obey. And therefore they guard and extend the Law with all their powers, that is economical power, science, preaching, labor and so forth. They do not discriminate men according to their ranks or occupations or races. Every man is equal before the Heavenly Task, so they admire, respect and thank each other for the practice of the task. Therein lies their real worthiness. They believe they are realizing an ideal human life in the society of one another, if ever.
In the Introduction, Satomi explains:
Nichirenism and the Japanese National Principles, p2-3The religion to be aimed at should be one of validity and value. If we were righteous there would be no necessity to ask God’s help, for it is God’s duty a priori to protect the righteous.
So, in the first place, “prayer” consists in “vowing” to do that which is righteous oneself and being benevolently inclined towards our fellow creatures and thereby engendering righteousness and perfect love.
In the second place, “prayer” also means “thanksgiving” for one’s rectitude, and then again “prayer” should be a genuine feeling of absolute dependence on God. Otherwise contradiction will go on repeating itself everlastingly.
The goal of Nichirenism, Satomi explains, is to free religion:
Nichirenism and the Japanese National Principles, p4Emancipate religion from old conceptions, from the Church and from the grave. The principle and spirit of religion should be interwoven with daily life. Strive to find religion at every step, at every turn, at work, at table, in business or in time of war or peace! Plough the land for the sake of humanity, then shall a man find true happiness.
Nichirenism, Satomi says, requires a different practice.
Nichirenism and the Japanese National Principles, p6A tradesman who is devoted to a religion and is a regular churchgoer in order to benefit by sermons and prayer, would appear to be a true believer of the religion as far as the church is concerned. He argues love, benevolence, truth, peace or something of the kind and overestimates himself and is proud of his faith during those moments. However, when attending to his everyday duties he thinks of his own interests and competes with numerous other traders, gloats over his gains and, should an opportunity offer, he would overthrow his competitors.
Is not such a view of peace a superficial one? Can we recognize even the smallest degree of faith in such intentions? Such a phenomenon is obviously contradictory. We cannot approve of such dualism or pluralism which draws a distinction between our mode of living and our religious faith.
Worldwide reform is the ultimate goal of Satomi’s Nichirenism:
Nichirenism and the Japanese National Principles, p10We must bring about in the near future an international constitution so that the States and the world may be judged. It is illogical that a State should punish an individual man or woman for a theft or other crime of which the State itself is guilty on a much larger scale. It is out of all reason to ascribe equity to national greediness. Therefore the State must undergo a moral reconstruction. So we must contrive to bring about a reconstruction of the world, its countries and its individuals. We offer Nichirenism and the Japanese National Principles as the means to be considered by the nations.
Satomi makes an effort to soften Nichirenism’s rejection of all other Buddhist sects and all other religions.
Nichirenism is the principle of the synthetic creation based on Nichiren’s doctrine, thought and faith, and it is religion in quite an ordinary sense, but at the same time it is the general basis of life and of the world. Accordingly, we cannot treat Nichirenism as a mere form of Buddhism, however apt we may be to allow our views to be influenced by our prejudices and our sectarianism when we come in touch with a sect which is foreign to us. So, to begin with, when seeking truth, we must eliminate sectarianism, which of itself alone will confuse our understanding or reason. For this cause and also in order to free Nichiren’s religion from the hackneyed conception of religion, we use the appellation Nichirenism, the term adopted by Chigaku Tanaka.
Nichirenism, in the first place, rejects all other religions on the one hand, but, on the other hand, approves them all, when enlightened and elucidated by Nichirenism. From the former point of view, Nichirenism is not incompatible with the other religions, but is in unison and harmony with them from the latter point of view.
For Satomi, the world of the 1920s was ripe for conquest by Nichiren’s ideas.
Nichirenism is by no means the religion of the past, but the religion of the future and forever. The past ages were not ready to be Nichirenized for many reasons, the political condition was one of them, the state of civilization was another, and the affairs of the world of thought might also be added. But now the world has come to a standstill, so that it must of necessity take a new turn.
Nichirenism and the Japanese National Principles, p13
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