Girō Senoo

2.1. Birth and Family

Senoo Girō was born on December 16, 1889, in Tojo Town, Hiba District, Hiroshima Prefecture, Japan. His family owned a sake brewery and, while not originally followers of the Hokke (or Nichiren) tradition, they were brought up in a Shinshu Pure Land Buddhist environment.

2.2. Illness and Studies

At the age of twenty-one, while enrolled in the old system First High School, Senoo contracted a severe lung disease. This grave illness forced him to withdraw from school and brought him to the brink of death until he was around thirty years old, profoundly shaping his life's trajectory.

2.3. Religious Awakening and Conversion

His spiritual journey began during his recovery when he met a devout Hokke (Nichiren) follower, a tofu merchant, who introduced him to the Lotus Sutra. Senoo considered this encounter a pivotal moment, feeling that the philosophy of Nichiren brought him back to life and became his singular truth. He dedicated over two decades to its study and propagation. This deep engagement, however, also led him to critically assess and ultimately oppose the established Buddhist religious institutions, which he believed had strayed from the true spirit of the faith.

3.1. Kokuchukai and Nichirenism

In 1918, Senoo Girō began his public activism by joining the Kokuchukai (国柱会_Kokuchūkai^Japanese), a Nichiren Buddhist lay movement founded by Tanaka Chigaku and Honda Nissho. Within this organization, which propagated a right-winged reinterpretation of Nichiren's teachings, Senoo was appointed editor of the magazine for its "Youth Association of the Great Japanese Nichirenism Movement."

3.2. Organization of the Great Japanese Nichirenism Youth League

The following year, in 1919, Senoo took a leading role in organizing the Great Japanese Nichirenism Youth League (大日本日蓮主義青年団_{Dainippon Nichirenshugi Seinen-dan}^Japanese), primarily composed of young adherents from the Unified Group. He actively engaged in publishing the league's journal and delivering numerous lectures throughout the country. It was through his involvement in the Youth League's activities that he became deeply engaged in contemporary social issues, including tenant disputes and labor disputes, which significantly shaped his understanding of the urgent need for fundamental social transformation.

4.1. Buddhist Socialism and Critique of Capitalism

Senoo Girō developed a unique ideology known as Buddhist socialism, which synthesized Buddhist principles with Marxist ideals. He fundamentally critiqued capitalism, asserting that the capitalist system inherently generates suffering and thereby violates the core spirit of Buddhism. Senoo advocated for a "communal society without private property" (私有なき共同社会_{shiyū naki kyōdō shakai}^Japanese), believing that such a structure was essential for alleviating societal distress. He diverged from orthodox Marxists by emphasizing the indispensable role of spirituality, viewing suffering not merely as a spiritual state to be transcended, but as a tangible, existential material condition that required rigorous analysis and active elimination through social action.

4.2. Construction of a Pure Land in this World and Social Emancipation

Central to Senoo's philosophy was the vision of establishing a "pure Buddha-land" (浄仏国土_jōbukkokudo^Japanese) in the present world. He believed that this could be achieved through the application of his Buddhist socialist ideals, which would lead to both spiritual liberation and comprehensive social and economic emancipation (解放_kaihō^Japanese). This concept emphasized transforming earthly society into a realm free from suffering, reflecting a commitment to tangible social change rather than solely focusing on a transcendent afterlife.

4.3. Critical Stance towards Existing Sects

Senoo Girō maintained a profoundly critical stance towards the established Buddhist sects of his time. He argued that these existing religious institutions had "profaned the Buddhist spirit" and had become "mere corpses," failing to address the modern societal needs and challenges. He believed that true Buddhist practice required a radical departure from these compromised forms, advocating for their rejection and a revitalization of Buddhism in alignment with the demands of a new era.

5.1. Formation and First Chairman

In 1931, under Senoo's leadership, the Great Japanese Nichirenism Youth League evolved into a new, supra-sectarian organization: the Youth League for Revitalizing Buddhism (新興仏教青年同盟_{Shinkō Bukkyō Seinen Dōmei}^Japanese). At its inaugural convention held on April 5, Senoo Girō was elected as its first chairman. This league, active from 1931 to 1936, marked a significant shift towards a broader, more socially engaged Buddhist movement.

5.2. Manifesto and Social Movements

The Youth League for Revitalizing Buddhism published its own journal, Revitalized Buddhism (新興仏教_{Shinkō Bukkyō}^Japanese), and convened an annual national conference. The league's manifesto articulated a clear vision for social transformation, grounded in three core principles:

• A commitment to realizing a Buddha Land in this world, guided by the highest human character revealed in the teachings of Śākyamuni Buddha and the principle of brotherly love.
• A resolute rejection of all existing Buddhist sects, which were deemed to have profaned the true Buddhist spirit and become stagnant. The league pledged to revitalize Buddhism in harmony with the demands of the new age.
• A recognition that the prevailing capitalist economic system fundamentally contradicted the spirit of Buddhism and impeded the welfare of the general public. The league resolved to reform this system to establish a more equitable and natural society.

Beyond its manifesto, the league actively engaged in various social movements. It opposed nationalism, militarism, "Imperial Way Buddhism" (a state-sanctioned form of Buddhism), and Japanese Imperialism, instead promoting internationalism, Buddhist ecumenism, and anti-capitalism. Its members were deeply involved in labor activism, consumer cooperative movements, and vigorous anti-war and anti-fascist campaigns.

6.1. Arrest and Indictment

Senoo Girō's radical activism drew the attention of the Japanese Imperial government. He was first arrested by the Special Higher Police (特別高等警察_{Tokubetsu Kōtō Keisatsu}^Japanese) in February 1936. Although released a month later, he was re-arrested on December 7, 1936, and charged with treason under the stringent Peace Preservation Law (治安維持法_{Chian Iji Hō}^Japanese). During a grueling five-month interrogation process in 1937, he was compelled to confess to "crimes" and declare his loyalty to the emperor, a common tactic used by the authorities to suppress dissent.

6.2. Imprisonment and Release

Following his conviction, Senoo was imprisoned in December 1940, a testament to the government's aggressive suppression of progressive and dissenting movements during the pre-war and wartime periods. He was eventually released in 1942.

7.1. Social and Peace Movements

After World War II, Senoo Girō continued his unwavering commitment to social justice and peace. He took on significant leadership roles, serving as Chairman of the Buddhist Social League (仏教社会同盟_{Bukkyō Shakai Dōmei}^Japanese), Chairman of the National Council for Peace Promotion (平和推進国民会議_{Heiwa Suishin Kokumin Kaigi}^Japanese), and Chairman of the Tokyo Federation of the Japan-China Friendship Association (日中友好協会_{Nitchū Yūkō Kyōkai}^Japanese). These roles underscored his dedication to social welfare, peace advocacy, and fostering international relations.

7.2. Joining the Japanese Communist Party

In 1959, demonstrating his lifelong pursuit of fundamental social transformation and justice, Senoo Girō joined the Japanese Communist Party.