The Seven Damning Sins of Soka Gakkai-Komeito

The Sin of Deceiving With A Please-All Policy

The fourth sin is the political ambiguity of Komeito, the political branch of
Soka Gakkai.  Looking at the policies of Komeito we can't help thinking
that they are nothing but an arrangements of beautiful words.  They say:
"The Liberal Democratic Party speaks for big business, the Socialist
Party speaks for the Labor Unions, but Komeito is a party which speaks
 for all classes, all occupations, for all the people."  A natural result of
this position is that the policy of Komeito is a hodgepodge of good
opinions from many views clipped from newspapers and magazines,
and pasted in a scrapbook.
Take for example, their proposals concerning administrative reforms.
Their proposal is as follows:  "Administrative organization in our
country is complicated and massive and in execution a model of
inefficiency.  The number of the public service personnel increases
 annually, and the sum of salaries they receive is only increasing.
 In order to correct these evils, a general adjustment of the administration
(especially the fragmentation in administration not connected with any
other ministry); simplification, including adjustment, unification and
abolishment of the administrative organizations; rationalization to
meet the needs of Administrative demand; sharp adjustment and
reduction and fundamental reformation of the deliberative councils;
unification and reformation of public corporations;  rationalization
of administrative  business; transfer of the functions of budget~making
from the Finance Ministry to the Cabinet; a reform of personnel control;
 increasing efficience in public business, etc."
We can say that all of these concrete programs for administrative
reforms have at one time or another been proposed by other men
and parties.  For example, Ritoku Obama, a famous commentator
of economics, has pointed this out more strongly on T.V.  Unless
 they can come up with an actual, workable plan as to how they
will accomplish administrative reforms, how they will deal with the
problems, and what importance they attach to each of them, at this
 point, it is not wrong to say that they themselves have no power to
 execute these reforms and are therefore unable to avoid being
 criticized as impractical. They arrange at random their policies as a
 pot-pourn. of mixed opinions, which they regard as their own, without
 understanding their meaning, saying a good thing is a good thing.  It is
 here that the defects of Komeito are revealed exactly as they are.  If
 the administrative reforms which Komeito advocates were carried
out it would result as a matter of course, in mass dismissals.  But
concerning this matter they are silent.  Instead they confine their
remarks only to pleasures, such as better treatment of public service
 personnel. On the one hand they insist upon the adjustment,
unification and rearrangement of the administrative organizations,
and on the other, they insist on establishing yhe Headquarters of
Economic Integration, Small Enterprises
Bureau, and the public management of welfare works.  Most of the
 policies of Komeito are nothing more than a combination of "please-all"
words such as: "Realization of One World" "A Country Without Disasters", "
Realization of Circumstances For Better Living", "Happiness Of Workers",
etc. What they say about the administrative organization in Japan is well
known.  It is complicated and massive.  This is a fact that any primary
school child also knows.  The poor efficiency of government offices is
something which the citizens know well from personal experience.
The problem is providing some concrete and detailed countermeasures
for solving the matter, and in what form these can be politically accomplished.
 It is only too true that Japan is the country where everytime the matter of
administrative reform is advocated, a special office for studying ways and
means to accomplish this is set up.
This is only one example, however, of the policies of Komeito, there are
 many others which they offer for consideration only for the sake of appearance
and to decive the people.  They display various policies like food at a banquet,
 but the practical results are meager; accordingly, we must say we have grave
doubts concerning their enthusiasm.  In order to realize such policies as
Komeito advocates, vast sums of money will be required.  Even if the present
 budget was increased ten fold, it would still difficult.  Who will assume this
financial obligation? Even with Soka Gakkai-Komeito's financial affluence,
it is perfectly obvious that they could not cover even 1/10 of the cost. Why
don't they use their own money to realize this?
Now let us study more minutely, some of their policy proposals: Realization
of one dwelling for each family by public fund and management; construction
 of express highways, subways, and overhead crossings; taking action for c
onstruction of facilities for protection of commuters; widening and paving
streets; establisment of public parking facilities; completion of waterworks
 and sewerage systems; security of catchment area; introduction of more
efficient incenerators for garbage treatment; immediate doubling of livelihood
assistance; increasing welfare establishments; increasing by a large margin the
welfare annuities; establishment of new welfare pecuniary aid for children;
increasing the state liability for health insurance; improving and increasing
 health centers etc.; or protection, assistance to credit and subsidy for
 smaller enterprises, in the agricultural, forestry and marine industries;
 developement of underdeveloped regions; expansion and improvement
of educational facilities; free school texts, sup- plies and lunches, and so on.
Even if these are only so many words, most of it has been proposed before
 by all parties from the Liberal Democratic Party down to the Communist
Party with only slight differences in nuance, or ideals.  As slogans for elections
 and good suggestions we can not fault them.
Takeiri, Chairman of Komeito has said: "In the Tokyo Metropolitan Assembly,
because we have the deciding vote this puts us on the spot, but in the Diet we
 are at ease." If Komeito continues their present strength they will likely find
 themselves even more at ease concerning their policies.  On the one hand,
 they lay out policies which require vast sums of money, and on the other
 hand, they insist upon a sharp reduction in earned income tax; reducing the
tax burden of the smaller enterprises; exemption of transfer income tax
of farm land and agricultural facilities, and real property acquisition tax;
 reduction of income tax, inheritance tax and donation tax of the smaller
 professional farmer; opposition of raising indirect tax and utility rates, etc.
 Just where does Komeito expect to find the vast sums required to
accomplish these policies? Large sums are sought for the sharp arrangement
of special treatment of taxes to big enterprises, abolition of political contributions,
 the sharp limitation to include social expenses and contribution in pecuniary
 loss, readjustment of money for subsidies and delivery money, rationalization
of administrative expenses including defense expenses etc.  The party which
is not in power will be able to say whatever they please, however, can the
financial difficulties be solved or not?  The only way to judge this question is
from the use of common sense.
Chairman Takeiri has said, "In the last analysis, it is difficult unless the economical
 system which meets our (Komeito) ideal is established."  So this means that they
cannot in fact execute their proposals.  And if we ask them where is the guarantee
 that these will go into effect even if they come to power, it would be extremely
doubtful.
These criticisms are applicable to most of the policies which Komeito advocates.
 Concerning their foreign policy: they set up as an ideal chikyu minzoka shugi
 (global nationalism) and concretely, the gradual abolition of the Security Treaty
 between the United States of America and Japan; also, complete neutrality to
 put the same distance toward all foreign countries and resumption of normal
diplomatic relations with China, the creation of international circumstances of
non- aggression and non-intervention for the security of Asia and the Pacific,
and the establishment of an Asian Headquarters of the United Nations in Tokyo,
 etc., always proposing policies to which little objection will be offered.
What is the meaning of Komeito's chikyu minzoka shztgi This is also called
sekai minzokushugi, (world nationalism) and Daisaku Ikeda mentioning this in
"Politics and Religion", says:

"Our Thought, from the point of view of a theory of civilization,
is the third civilization; from thepoint of view of politics, it is Buddhist
Democracy; from the point of view of economics, it is the new socialism,
 human socialism, welfare economics; from the point of view of the State,
 £ekai minzokushugi. The foundation for all of these is the highest Buddhism.
"In the world of today, when science has made such spectacular advances,
it is the highest folly for countries to guard their ancient boundaries and to
struggle with each other. Both leaders and people must earnestly consider
 the change of the times....
"All countries and all races on earth are one body, and it is a time when we
 should expect prosperity together. Transcending State, nation, camp and
state blocs, we should think of the safety of the whole world, and the
 maintaining of peace of all humanity. We must realize that we have entered
such a new era.
"We should have the consciousness that all the nations of the entire world
are all one global nation. In the future, national boundaries will exist only
for purposes of administrative regions, and all mankind must progress
 toward the formation of a world federation....
"We highly respect the United Nations, and we strive to raise the mind of
 all countries to respect it just as we do. Our ideal must be a world in which
armaments are unnecessary. To guarantee this, a powerful religion is absolutely
necessary.
"The Buddhism of Soka Gakkai, is Buddhism for icilien budai (the entire world).
We do not consider only one country 'Japan' to be its objective. Religion has no
national boundaries and no national distinctions. According to our seimei-ron
(thought concerning life) all nations are equal. The great mercy and love of Soka
Gakkai has for its greatest object the natural unity of all mankind and their mutual
prosperity.
"There is no philosophical book, or theoretical system of democarcy or
socialism which does not aim at the happiness of mankind, but they are all theoretical
 ideas and are lacking in clear and practical ideas. At this point, we ought to know
that one which gives people a powerful and true theoritical system and practical ideas
 is nothing else than the Great Buddhism of Soka Gakkai, which teaches the Great
 Life Philosophy of shikishin fuji (identification of matter and mind) of the essence
of Oriental Buddhism. Therefore, if we believe in the Buddhisna of Soka Gakkai
as a foundation, I say positively, that it is possible to realize world federation."

If we summarize all of these statements, this is an idea and a concept which teaches
 that we must free ourselves from the old view of the world and the narrow international
view of the premises which are the conceptions of nations and national boundaries,
and to consider the world as one nation.
If this happens, international confrontations and struggles will no longer arise, so it is
claimed.  In content, we may say that this is akin to the idea of world federation which
spontaneously restricts or renounces the state's sovereignty.
But because the content is so extremely vague we are unable to grasp the
 meaning.  Though they use a new word, sekai minzokushugi (world  nationalism),
 it  is  really  nothing more than a mixture of religious ideas of the past and political
 assertions of the present.  However, to realize this Utopia, as was brought out in
 this statement, before everything the teachings of Soka Gakkai must be propagated
 in all the world, and all mankind must believe them. Do they really think that such a
 thing is possible? In the world many religions have their authoritative existence, and
 they each one believe that their religion is the one absolute faith.  This being the case,
 it is no exaggeration to say that before realizing the ideal world which Soka Gakkai-
Komeito proclaims, we can look forward to rather frequent religious wars, since
religious doctrines are themselves intolerant of easy-going compromises.
In this meaning, Soka Gakkai-Komeito, which advocates sekai minzokushugi, from
 their standpoint of one part religion and one part politics, they are guilty of so many
contradictions, that we may say they  are  advocating  pleasant sounding slogans only
 as a tactic to conceal their inconsistences. Concerning the  Vietnam war President
 Ikeda uttered the following words: "As a solution to the Vietnam war, I propose,
 that all countries concerned, including the Viet Cong, gather in Tokyo for the purpose
of exploring ways to maintain world peace, and I suggest that Japan cooperate and take
an active part in this meeting."  (Chuo Koron the December 1966 number).
Does he feel that America's participation in the war is unavoidable or does he
oppose it?  Would this participation really be useful in settling the Vietnam War or
hinder? His vague proposals leave unanswered these questions.  International politics
 are not influenced by such obscure language, nor by uttering such slogans as, "Immediate
 Cessation of Hostilities".
The only decisive factor in solving such a problem is concrete action with a concrete
 proposal of its solution.  He proposes a conference, but does he think that such a
 proposal will bring people together? Will the Liberal Democratic Party convene this
 meeting or some other party?  It is a very simple matter to make proposals.
Who will take the iniative?  This is the the most important problem.
Concerning a suggestion for the settlement of the Vietnam War, would it be expecting
 too much of him to propose some concrete solution such as UN Secretary~General
Thant made?  He has no such thought, instead, he is purposely vague as to details,
 making sure he himself will not have to assume any responsibility, which is to say,
this is only an inoffensive proposal which is aimed to please everyone.  That the
membership would consider such proposals praiseworthy, we must say, is part of
another larger problem.  This means that no responsibility is charged against President
Ikeda himself, and all political blunders are made to Komeito. As President of Soka
Gakkai he is completely detached from them. By replacing the Chairman of Komeito,
 blunders will be atoned for.  This is a most enviable position!
What about mobilizing Soka Gakkai's 10 million members, appeal to the Japanese
Government, or stage mass demonstrations to influence world opinion?  Or do they
 have no concrete proposals or persuasive power with which to make an appeal either
 at home or abroad? In this respect the chika minzoka shugi (global nationalism) which
Soka Gakkai-Komeito advocates will be said to be nothing but an arbitrary manipulated
theory.
All of these slogans-Chikyu Minzoka Shugi "Human Socialism", "Philosophy of the
Third Civilization" are nothing more than fabricated words~an all too conspicuous
 mosiac of obscure theories.  That there are those who are impressed by such a
mosaic might mean that the level of civilization in Japan is still low.