Some passages of the Opening of the Eyes for my critics to ponder (with commentary)

Question: You insist that the followers of the Nembutsu and Zen schools will fall into the hell of incessant suffering. This shows that you have a contentious heart. You yourself are in danger of falling into the realm of the asuras. Moreover, it is said in the “Peaceful Practices” chapter of the Lotus Sutra, “He should not delight in speaking of the faults of other people or scriptures. He should not display contempt for other teachers of the Law.” It is because you are going against this passage in the sutra that you have been abandoned by heaven, is it not?

Answer: Great Concentration and Insight says: “There are two ways to spread the Buddha’s teachings. The first is called shōju and the second is called shakubuku. When the ‘Peaceful Practices’ chapter says that one should not speak of the shortcomings of others, it is referring to the shōju method. But when the Nirvana Sutra says that one should carry swords and staves or that one should cut off their heads, it is referring to the shakubuku method. They differ in approach in that one is lenient and the other severe, but they both bring benefit.”

On “Great Concentration and Insight” states: “With regard to the two ways of spreading the Buddha’s teachings, the passage from the Nirvana Sutra, ‘carry swords and staves,’ is found in the third volume where it says, ‘Defenders of the correct teaching need not observe the five precepts or practice the rules of proper behavior. [Rather they should carry knives and swords, bows and arrows, halberds and lances.]’ . . . And later on, the sutra tells of King Sen’yo [who put to death those who slandered the correct teaching]. It also mentions how the new physician, [explaining that the medicine from milk prescribed by the old physician was dangerous], forbade its usage, saying, ‘If anyone takes any more of this medicine, he shall have his head cut off.’ These passages also demonstrate how the method of shakubuku should be applied to persons who go against the Law. All the sutras and treatises deal with one or the other of these two methods.”

The Words and Phrases of the Lotus Sutra reads: “Question: The Nirvana Sutra clearly states that one should associate closely with the ruler, bearing bows and arrows and helping overthrow evil persons. And yet [the ‘Peaceful Practices’ chapter of] the Lotus Sutra says that one should stay away from persons in power and should behave with humility and loving kindness. There seems to be a major contradiction between the sternness of one approach and the gentleness of the other. Why should they differ so?

“Answer: The Nirvana Sutra speaks mostly about the shakubuku approach. But it also mentions dwelling in the state where one looks on all living beings as one’s own children. Could it say so if it did not have the shōju approach? The Lotus Sutra is mainly concerned with the shōju approach [as in the ‘Peaceful Practices’ chapter]. But [in the ‘Dhāranī’ chapter] there is also the curse [on those who trouble the preachers of the Law] that says they will have their heads split into seven pieces. Could it say so if it did not have the shakubuku approach? Both sutras employ one or the other of the two methods depending on the context. The method chosen should be that which accords with the time.”

The Annotations on the Nirvana Sutra states: “When monks or laymen are defending the Law, the most important thing is for them to adopt the proper basic mental attitude. They should disregard external details, stick to the principles, and in this way spread the teachings of the Nirvana Sutra. Therefore, it says that defenders of the correct teaching need not abide by petty regulations. And that is why it says they need not practice the rules of proper behavior. In past times the age was peaceful, and the Law spread throughout the country. At that time it was proper to observe the precepts and not to carry staves. But now the age is perilous, and the Law is overshadowed. Therefore, it is proper to carry staves and to disregard the precepts. If both past and present were perilous times, then it would be proper to carry staves in both periods. And if both past and present were peaceful times, then it would be proper to observe the precepts in both of them. You should let your choices be fitting and never adhere solely to one or the other.”

I suppose the learned priests of the time think it is only natural that one should have doubts about this. Therefore, no matter how I explain and try to persuade my own disciples, they still cannot seem to overcome their doubts, but behave like icchantikas, or persons of incorrigible disbelief. Therefore, I have quoted these passages of explanation from T’ien-t’ai, Miao-lo, and others in order to silence their ungrounded criticisms."

"Therefore, no matter how I explain and try to persuade my own disciples, they still cannot seem to overcome their doubts, but behave like icchantikas, or persons of incorrigible disbelief."

"My own disciples" were Nichiren's disciples who, DESPITE chanting Namu Myoho renge kyo, "behave(d) like icchantikas (men of incorrigeable disbelief)". Exactly as then, today, there are Nichiren's disciples who chant Namu Myoho renge kyo yet, no matter how Nichiren explained and tried to persuade them through his writings, cannot overcome their doubts:

1). Doubts about the exclusive faith and practice of the Lotus Sutra and persist in practicing interfaith.

2). Doubts that Namu Myoho renge kyo, Gohonzon, Lotus Sutra, and writings of Nichiren is sufficient, they seek out an intermediary (mentor or High Priest) as in Shingon and Zen. Not only do they doubt that the Law and Buddha is sufficient but they criticize one who has absolute faith in the Law and Buddha.

3). Doubts that the forceful practice (shakubuku) is equally compassionate and empathetic as the gentle practice (shoju).

4). Doubts that there are those who chant Namu Myoho renge kyo who are slanderers of the Law and Buddha.

5). Doubts that Nichiren was a scriptural Buddhist and that the Succession (Transmission) is Through the Scrolls of the Sutra (Gohonzon, Lotus Sutra and authentic writings of Nichiren). Instead, these Icchantikas assert that the Succession is a Patriarchal Transmission through the Three Presidents of the Soka Gakkai or the High Priest of the Nichiren Shoshu. They doubt the pure and perfect exoteric teachings of the Lotus Sutra and thus, insert the esoteric patriarchal Shingon and Zen teachings into the Lotus Sutra.