Kyotsu Hori's translation is from the Showa Tehon Collection of Gosho, directly from the original. It is the most faithful english translation of the Opening of the Eyes.
This commentary is based on the Kyotsu Hori's translation of the Opening of the Eyes. I am writing this commentary to repay one ten millionth of a billionth the debt of gratitude I owe to the Three Bodied Tathagata, the Original Eternal Buddha Shakyamuni and Nichiren Daishonin, the True Votary of the Lotus Sutra. I hope to dispell the doubts and misunderstandings that exist about the Three Bodied Tathagata and what it means to be His disciple. I am neither worthy or capable enough for the task but no one else is doing it and it should be done from the perspective of a true disciple and believer of the Buddha and Nichiren. The commentaries by Nikken Abe and Daisiku Ikeda are woefully lacking in both substance and scholarship and their faiths are twisted. Fortunately, Nichiren is crystal clear and few added commentaries are needed: "Yes"; "Don't you see"; "This is what he said."; "I would like to point this out", etc. Nevertheless, I will defend what the Buddha Shakyamuni and Nichiren Daishonin have entrusted to me. Nichiren Daishonin meant every word he wrote in this treatise. There are no secret teachings. In Nichiren Daishonin's mind, this was his last will and testament, written for his disciples living in the ten thousand years and more of the Latter Day.
The Opening of the Eyes is one of the two most important works by Nichiren Daishonin. The other is The Object of Devotion for Observing the Mind (The True Object of Worship). The Opening of the Eyes explains the object of worship in terms of the Original Eternal Buddha Shakyamuni of the Juryo Chapter of the Lotus Sutra specifically, and we as votaries of the Lotus Sutra generally. The object of worship in terms of the Law (Dharma) is explained in the True Object of Worship.
The oneness of person (Buddha, the subject) and Law (object) is the Object of Worship. From the standpoint of the practitioner, it is the fusion of person and Object of Worship (Kyochi Myogo) that leads to Buddhahood. While a practitioner is chanting Namu Myoho renge Kyo to the Gohonzon, he or she is in the Realm of Buddha. This can be understood by the Mutual Possession of the Ten Worlds and the oneness of person and the environment (Esho Funi). It is not the scope of this commentary to fully illucidate this process. Suffice it to say, the Object of Worship revealed by the Original Buddha Shakyamuni of the 16th Chapter of the Lotus Sutra and propagated by Nichiren Daishonin is the only environment of Buddha on Earth (Buddha's Land). When we enter the Buddha's Land, we naturally take on the characteristics of a Buddha. The process is analogous to anger transforming into tranquility at a favorite beach.
Nichiren Daishonin wrote this treatise from his graveyard hut while in exile on Sado during the coldest month of february, 1272. He had to lick the frozen writing brush to soften it. Despite having no access to a library and the wind and snow penetrating the gaping holes in his hut, he completed this masterpiece. The powers of his memory and concentration are incomprehensible. His compassion was limitless. This is my favorite writing of Nichiren Daishonin. Every time I read it I get choked up with emotion.
Kyotsu Hori first outlines the Opening of the Eyes as follows:
PART I PROLOGUE
Chapter I Confucianism, Brahmanism, and Buddhism
Chapter II "3000 in One Thought," the Cardinal Doctrine of the Lotus Sutra
PART II MAIN DISCOURSE
Chapter III Obtaining Buddhahood by Men of the Two Vehicles
Chapter IV Eternal Life of the Buddha
Chapter V Nichiren a Practitioner of the Lotus Sutra
Chapter VI Protection by Arhats
Chapter VII Protection by Bodhisattvas
Chapter VIII Five Holy Proclamations
Chapter IX Three Kinds of Enemies of the Lotus Sutra
Chapter X Why is Nichiren being Persecuted
PART III EPILOGUE
Chapter XI Persuasive and Aggressive Means of Propagation
Please note, Kyotsu Hori translates "Obtaining" Buddhahood not "Attaining" Buddhahood. In the Latter Day we obtain Buddhahood by virtue of the Original Eternal Buddha (Gohonzon), not by our power alone. This fact is perfectly explained by the concept of the Four Powers [the power of the Law, the Buddha, faith, and practice] and the Buddhist principle of Dependent Origination.