Shakubuku: A Lion’s Roar of Great Compassion to Refute Error and Spread Good

Compassion is the heart of Buddhism. It is not only an expression of the enlightened state of Buddhahood, it also lies at the foundation of bodhisattva practice.

As we have already seen earlier in “The Opening of the Eyes,” Nichiren Daishonin asserts that a true votary of the Lotus Sutra is one who excels in compassion and forbearance. He writes, “As regards my ability to endure persecution and the wealth of my compassion for others, I believe they [the Great Teachers T’ien-t’ai and Dengyo] would hold me in awe” (WND-1, 242).

The Compassion of the Lotus Sutra Combines Both Love and Sternness

In the Latter Day of the Law, an age when evil is persistent and deep-rooted, those who take it upon themselves to lead people out of darkness must be prepared to battle unceasing obstacles. This will be even more so in the case of the votary of the Lotus Sutra, whose mission it is to lead all humanity to enlightenment. The votary’s ability to endure hardship and persecution derives from what might be called a “stern fatherly compassion,” or spirit of “tough love,” to prevent people of the Latter Day from straying onto the path of slander of the Law.

In “The Opening of the Eyes,” Nichiren emphasizes this “tough love” aspect of the Lotus Sutra. The Mystic Law is described as the “seed of Buddhahood of three thousand realms in a single moment of life”^[1] (see “The Object of Devotion for Observing the Mind,” WND-1, 365). It is the only means for freeing all people of the Latter Day from suffering. The Buddha’s compassion in planting this seed in people’s lives is not only characterized by a deep caring for their happiness and welfare but also by strict rebuke of slander of the Law. This is because people cannot actualize the principle of attaining Buddhahood in this lifetime as long as their hearts are clouded by the darkness of delusion and disbelief that causes them to denigrate the correct teaching.

Earlier in this treatise, the Daishonin discusses the “object of devotion of sowing”^[2]—the Gohonzon of Nam-myoho-renge-kyo—by citing the Great Teacher Dengyo as saying: “The sutras that the other schools are based upon give expression in a certain measure to the mother-like nature of the Buddha. But they convey only a sense of love and are lacking in a sense of fatherly sternness. It is only the Tendai Lotus school that combines a sense of both love and sternness”^[3] (WND-1, 258).

The “mother-like nature of the Buddha” refers to an infinite motherly kindness. We can find examples of this aspect of the Buddha’s compassion in the pre-Lotus Sutra teachings, too. But Dengyo asserts that these other sutras “convey only a sense of love and are lacking in a sense of fatherly sternness,” adding that the Lotus Sutra alone “combines a sense of both love and sternness.”

In other words, the compassion of the Lotus Sutra naturally embodies an infinite kindness resembling a mother’s love. At the same time, since this sutra does away with expedient means and clearly and precisely reveals the true means for all to attain Buddhahood, it also inevitably contains an uncompromising strictness with regard to the Law. This is an aspect of the Lotus Sutra’s compassion not found in other sutras. The strictness or rigor we find here arises out of the desire to reveal the Mystic Law as the universal seed of Buddhahood. As such, it is strictness to enable all people to attain enlightenment; it is also an expression of compassion to make the Law available to all.

In order to clarify who possesses this compassion, which “combines both love and sternness,” Nichiren discusses the three virtues—sovereign, teacher and parent—in “The Opening of the Eyes.” The identity of that person is the votary of the Lotus Sutra, who battles slander of the correct teaching and spreads the Mystic Law as the seed of Buddhahood for the enlightenment of all people of the Latter Day; it is none other than the Daishonin himself.

Let’s save a detailed examination of the sovereign, teacher and parent of the Buddhism of sowing—the Buddha of the Latter Day of the Law—for later. In this chapter, we’ll examine the passages relating to the subject of shakubuku—a method of expounding Buddhism by refuting another’s attachment to erroneous teachings—which constitutes the last major focus of “The Opening of the Eyes” and forms the basis for the Daishonin’s subsequent conclusion regarding sovereign, teacher and parent.

The Parable of the Poor Woman Revisited

In his writings (WND-1, 282–83), Nichiren outlined the spirit necessary for votaries of the Lotus Sutra to attain Buddhahood, citing the Nirvana Sutra’s parable of the poor woman who gives up her life to protect her child. We saw him telling his disciples that as long as they maintain strong, doubt-free faith, no matter what difficulties may arise, then they will as a matter of course attain Buddhahood. Now, let’s turn once again to the cause that enabled the poor woman to gain great benefit without seeking it. We are told that this benefit was due to her “concentrating on one thing”—namely, “thinking of nothing but her child” (see WND-1, 283). The Daishonin says that this single-minded focus is similar to the Buddhist practice of concentration, while her selfless concern for her child resembles Buddhist compassion. In addition, he likens the poor woman’s efforts to protect her child through all adversity to maintaining unswerving faith in the Lotus Sutra and never succumbing to doubts in the face of obstacles. He also compares the poor woman’s rebirth in the Brahma heaven to attaining Buddhahood through persevering in faith.

To have unceasing faith in all people’s potential to attain enlightenment is itself true compassion. And shakubuku can be seen as the primary practical means for implementing or giving expression to this compassion. Put another way, the practice of shakubuku is indispensable to attaining Buddhahood.

Clarifying the True Spirit of Shakubuku

Nichiren refuted the doctrines of the Nembutsu and Zen schools of his day as slander of the Law for their encouraging people to discard the Lotus Sutra. He condemned them as teachings that caused people to fall into the hell of incessant suffering. Here in “The Opening of the Eyes,” he begins his discussion on the subject of shakubuku by asking whether his repudiation of these other schools reflects “a contentious heart” and a state of life verging on “the realm of the asuras”—the world of anger.^[4]Further, he brings up the questioner’s assertion that the heavenly deities have presumably abandoned him because, in his insistence on pursuing shakubuku, he is ignoring the passage from “Peaceful Practices,”^[5] the 14th chapter of the Lotus Sutra, which states: “[A practitioner in the Latter Day] should not delight in speaking of the faults of other people or scriptures. He should not display contempt for other teachers of the Law” (The Lotus Sutra and Its Opening and Closing Sutras, p. 240). 

This is probably representative of the kind of criticism actually directed at the Daishonin. Many people no doubt felt that it was not very “Buddhist” of him to censure and attack other schools. Such behavior also went against the prized Japanese virtue of maintaining wa, or harmony. In this treatise, Nichiren indicates that not only did the priests and followers of other schools rise up to condemn him, but that some of his own disciples also failed to understand his actions. He writes: “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” (WND-1, 285).

In “Letter from Sado,” the Daishonin also denounces erstwhile followers who allowed themselves to be led astray by learned and influential people of the day, saying, “They not only have forsaken the Lotus Sutra, but also actually think themselves wise enough to instruct me” (WND-1, 306).

The real underlying problem here is obviously the deep and pervasive misconceptions about Buddhism that existed in society. People generally viewed Buddhism as a teaching that aspired to attaining a state of perfect inner tranquility known as nirvana.^[6] This gave rise to a tendency to seek escape from the real world, and it became common for Buddhist practitioners to seclude themselves in the mountains and yearn for a utopia or paradise far removed from this world of suffering. With that perspective, practitioners could not appreciate the real spiritual struggle that is the essence of the correct teachings of Buddhism.

Genuine Buddhism does not promote a utopia existing in some imaginary realm. On the contrary, it is a philosophy that seeks to enable us to transform reality and live an ideal life right here in this troubled saha world. It seeks to empower us, to help us develop the spiritual strength and inner fortitude with which to overcome all storms as we struggle amid the reality of our daily lives.

The essence of Buddhism, in a sense, is not to seek the placid existence of a still pond but to establish a towering state of happiness that not even the stormiest seas can destroy. Though we might wish for a humble happiness where nothing untoward ever occurs, it is impossible to avoid being buffeted by life’s winds and waves when storms howl. Indeed, it is only by bringing forth our inherent strength to make our way dauntlessly through the maelstrom of fundamental ignorance and karma that we can secure true happiness. In that respect, happiness is found only amid struggle.

Building genuine happiness for oneself and others necessarily entails battling erroneous thinking and mistaken beliefs that lead people to misery. This is what the practice of shakubuku is all about.

In response to the criticism that shakubuku involves “a contentious heart” and leads to one falling into “the realm of asuras,” Nichiren explains that shakubuku is an expression of compassion and the will to fight evil. This in turn is the spirit of the Buddha. Therefore, shakubuku is a practice at one with the Buddha’s heart and intent and represents the way of bodhisattva practice for the Latter Day of the Law.

Shoju and Shakubuku

Rejecting the accusation that shakubuku involves “a contentious heart,” the Daishonin first explains that Buddhist practice includes two methods of propagation: shoju,^[7] or gentle encouragement, and shakubuku, or strict refutation. He thus indicates that shakubuku is a legitimate form of Buddhist practice. 

He points out, however, that since the two propagation methods are exact opposites, those who practice one often tend to reject the other: “The practitioner of shoju laughs with scorn at shakubuku. The practitioner of shakubuku laments at the thought of shoju” (WND-1, 285). Here we see the fundamental illusion of egoism at work giving rise to misguided attachments that lead one to resent and negate the position of others.

Nichiren’s concludes that both shoju and shakubuku are legitimate ways of spreading the Buddha’s teachings, and says, citing the Great Teacher T’ien-t’ai, “The method chosen should be that which accords with the time” (WND-1, 284). He then offers the following guideline for deciding which is appropriate: “When the country is full of evil people without wisdom, then shoju is the primary method to be applied, as described in the ‘Peaceful Practices’ chapter. But at a time when there are many people of perverse views who slander the Law, then shakubuku should come first, as described in the ‘Never Disparaging’ chapter” (WND-1, 285).

The question put to the Daishonin earlier cited a passage from the “Peaceful Practices” chapter to imply that his active refutation of other Buddhist schools departed from the spirit of the Lotus Sutra. But this is simply based on a shallow, fragmentary understanding of the sutra that does not take into account its teachings as a whole.

The practice set forth in “Peaceful Practices”—in which one does not address the faults of other schools or their teachers and followers—is to be carried out when the country is filled with “evil people without wisdom,”^[8] that is, people ignorant of Buddhism. In contrast, shakubuku is the preferred method when the country is filled with “people of perverse views who slander the Law.”^[9]

In the Lotus Sutra, this latter situation is illustrated through the example of Bodhisattva Never Disparaging, who—in a chapter named after him—is depicted as persevering in his practice of venerating others even when attacked with “sticks of wood or tiles and stones” (LSOC, 309). 

Bodhisattva Never Disparaging’s practice consisted of bowing to others in reverence and greeting them with words that make up what is known as “the twenty-four-character Lotus Sutra,”^[10] a distillation of the Lotus Sutra’s core teaching that all people possess the Buddha nature. He did not waver in his conviction even when he encountered negative reactions and persecution from people of overbearing arrogance among the four kinds of believers—monks, nuns, laymen and lay women. His bold, unremitting efforts to proclaim the truth are comparable to refuting people’s misguided and erroneous beliefs. Accordingly, the “Never Disparaging” chapter of the Lotus Sutra teaches the practice of shakubuku.

Determining the Method of Propagation According to the Age

As we have seen, it all depends on the age as to which propagation method should be used. What we are speaking of here is not the historical time period but rather the prevailing nature of the times or overall tendencies found in a particular society as shaped by its dominant ideas and belief systems, its citizens’ attitudes and outlooks, and its existing social conditions and general environment.

Let us look at the conditions of the Daishonin’s day as described in this treatise. Popular were schools such as True Word and Flower Garland, which had surreptitiously appropriated the Lotus Sutra doctrine of three thousand realms in a single moment of life, incorporating the concept but failing to put it into practice. Also enjoying wide support were schools such as Nembutsu and Zen, which urged people to cast aside the Lotus Sutra. Confusion reigned as to which were the true and which were the provisional teachings of Buddhism,^[11] resulting in the Buddha’s teaching of enlightenment for all people being obscured.

Nichiren also cites another major problem that existed at that time: Individuals whose duty it should have been to protect the correct teaching of the Lotus Sutra instead contributed to Buddhism’s denigration. He writes in scathing reproof, “The learned priests of the Tendai and True Word schools fawn on the lay supporters of the Nembutsu and Zen schools the way a dog wags its tail before its master or fear them the way a mouse fears a cat” (WND-1, 286).

He further notes that the teachings these men preach to the ruler and other officials of the land will result in both the destruction of Buddhism and the ruin of the country. The widespread confusion about the correct teaching, he asserts, bodes ill for the country’s future and is also the fundamental cause of the sufferings that afflict people throughout the land.

Which of the two methods of propagation—shoju or shakubuku—is appropriate is determined by the time. In a time like the Daishonin’s, to just stand idly by and not speak out and address such wrongs would signify both spiritual defeat as a Buddhist and spiritual death as a person of religious conviction. The Tendai and True Word priests’ failure to defend Buddhism when it was imperiled shows that they did not understand this point, and as such acted against the Buddha’s spirit. They divorced themselves from the real world, instead retiring to mountain forests to carry out their solitary meditation practices. The Daishonin declares that they are destined to fall into the realm of hungry spirits, the world of hunger, in their present existence and, in their next, find themselves in the hell of incessant suffering. He rebukes them for their error, asking how they can possibly free themselves from the sufferings of life and death (see WND-1, 286).

Thus, the Japan of Nichiren’s time was widely populated with priests who were hostile to the Lotus Sutra, followers of these priests and professed practitioners of the Lotus Sutra who did not challenge those who sought to destroy the correct teaching. Their combined negative influence was so pervasive that it poisoned the entire land, turning it into “a country filled with people of perverse views who slander the Law” (see WND-1, 285).

Such circumstances compel genuine votaries of the Lotus Sutra to stand up and fight to defend the correct teaching. Not only is such action vital for opening the path to enlightenment for all people, but it is the only way to carry out the Buddha’s admonitions.

Wisdom That Guides People to Happiness Is Identical to Buddhist Wisdom

The Lotus Sutra embodies universal values. It is a teaching that expounds the dignity and equality of all people. The sutras other than the Lotus also to some degree present concepts and forms of practice that indicate the inherent nobility and preciousness of human beings. When these sutras are approached based on a firm grasp of the Lotus Sutra, we can also utilize their wisdom freely and appropriately. As seen in the doctrine of the “unification of the teachings,”^[12] the Lotus Sutra is an all-encompassing scripture that brings all Buddhist teachings within its fold. For that reason, it continues to tower even today as an unparalleled teaching of humanism.

At the same time, the Lotus Sutra teaches that if anti-humanistic influences should arise in the realm of Buddhism, and if they were to distort the spirit of the Lotus Sutra, then its practitioners should actively and thoroughly repudiate such error. The sutra predicts that those who practice and propagate the correct teaching in the evil age of the Latter Day will inevitably face struggles against individuals and groups that will persecute and attack them. Various chapters warn that they will have to battle manifestations of fundamental darkness and arrogance. For instance, “Teacher of the Law,” the 10th chapter, states, “Since hatred and jealousy toward this sutra abound even when the Thus Come One is in the world, how much more will this be so after his passing?” (LSOC, 203). And there are also lengthy descriptions set forth in the form of the “six difficult and nine easy acts” in “Treasure Tower,” the 11th chapter, and the “three powerful enemies” in “Encouraging Devotion,” the 13th chapter.

We see the same duality in the practice of shakubuku in Nichiren Buddhism. On the one hand, it demands a rigorous struggle against those who spread erroneous teachings that distort Buddhism and cause people suffering. On the other, it possesses the broad mindedness to try to find commonalities between Buddhism and philosophies and belief systems that likewise value human beings and put their welfare first. As an example of this, in one writing, Nichiren acclaims several statesmen in ancient China who worked for the happiness of their subjects or compatriots prior to Buddhism’s transmission from India. He writes: “Though these men lived before the introduction of Buddhism, they helped the people as emissaries of Shakyamuni Buddha, the lord of teachings … [T]he wisdom of such men contained at heart the wisdom of Buddhism” (“The Kalpa of Decrease,” WND-1, 1121–22). Thus the Daishonin indicates that wisdom that guides people to happiness is identical to the wisdom of Buddhism. 

To conduct shakubuku is to carry out the Buddha’s practice of compassion—to remove suffering and impart joy. Above all, shakubuku is founded on a profound and embracing respect for all people. Consequently, our efforts in this sphere will not be successful unless we have deep respect for those we seek to guide toward the correct teaching, as all of us who have earnestly undertaken this challenge keenly recognize.

In view of this, shakubuku is definitely not motivated by “a contentious heart” or other aggressive, negative emotions. Because of this, it is not in any way exclusivist or self-righteous. The heart of shakubuku is compassion; it is also the spirit to refute error because of the suffering it causes—a spirit that transforms our compassion into the courage to fight against that which is wrong.

When there is serious confusion regarding the Buddhist teachings in which people place their faith, with mistaken beliefs and tenets imperiling the spiritual welfare of society, nothing could be farther from Buddhist compassion than not taking action to rectify the situation. The schools that spread such confusion have forgotten Buddhism’s original spirit of working for the people’s welfare and helping them gain enlightenment. If their errors were allowed to go unchallenged, it would only plunge people into even greater suffering. Such permissiveness may seem like moderation and tolerance—free of any hint of “a contentious heart”—but remaining passive when faced with error is actually an extremely grave offense.

‘If One Befriends Another Person But Lacks the Mercy To Correct Him, One Is in Fact His Enemy’

Question: When you berate the followers of the Nembutsu and Zen schools and arouse their enmity, what merit does that bring?

Answer: The Nirvana Sutra says: 

“If even a good monk sees someone destroying the teaching and disregards him, failing to reproach him, to oust him, or to punish him for his offense, then you should realize that that monk is betraying the Buddha’s teaching. But if he ousts the destroyer of the Law, reproaches him, or punishes him, then he is my disciple and a true voice-hearer.” 

[The Great Teacher of China] Chang-an comments on this as follows: “One who destroys or brings confusion to the Buddha’s teachings is betraying them. If one befriends another person but lacks the mercy to correct him, one is in fact his enemy. But one who reprimands and corrects an offender is a voice-hearer who defends the Buddha’s teachings, a true disciple of the Buddha. One who rids the offender of evil is acting as his parent. Those who reproach offenders are disciples of the Buddha. But those who do not oust offenders are betraying the Buddha’s teachings.” (WND-1, 286)

•••

In “The Opening of the Eyes,” Nichiren employs the above exchange to underline the enormous importance of the shakubuku spirit in addressing errors in the realm of Buddhism.

This section begins with the question: “When you berate the followers of the Nembutsu and Zen schools and arouse their enmity, what merit does that bring?” In response, the Daishonin addresses the issue by citing a Nirvana Sutra passage in which Shakyamuni declares that any of his disciples who do not engage in a rigorous struggle to reproach, oust or punish those who destroy the correct teaching are enemies of Buddhism, whereas those who undertake this struggle are his true disciples and true voice-hearers who defend the Law. The Daishonin then further cites a passage from On the Nirvana Sutra by Chang-an—a disciple of T’ien-t’ai—which states that whoever acts as a false friend and lacks the compassion to correct those who destroy the Buddha’s teachings is in fact an enemy.

These passages make it clear that shakubuku is an act of compassion. True compassion means to awaken people from the darkness of ignorance or illusion that destroys their lives and to fundamentally free them from suffering.

Shakubuku is an irrepressible action that arises from faith and compassion. In “The Opening of the Eyes,” Nichiren writes: “If someone is about to kill your father and mother, shouldn’t you try to warn them? If a bad son who is insane with drink is threatening to kill his father and mother, shouldn’t you try to stop him? If some evil person is about to set fire to the temples and pagodas, shouldn’t you try to stop him? If your only child is gravely ill, shouldn’t you try to cure him or her with moxibustion treatment?” (WND-1, 287).

 Hypocrisy is the exact opposite of compassion—especially, the hypocrisy of knowing when wrong is being committed in the realm of Buddhism but doing nothing to address it. If such hypocrisy prevails, lies and pretense will become the norm and no one will speak the truth. This will ultimately lead to the spiritual and moral decay of society. Without a sound spiritual underpinning like that provided by a humanistic religion, the fabric of society will crumble. If erroneous teachings spread to where they enslave and exploit people, they will exert a harmful and poisonous effect on people’s hearts and minds. That is why the Daishonin stresses the importance of steadfastly and resolutely battling the “enemies of the Lotus Sutra.” He writes: “Even those with profound faith do not reproach the enemies of the Lotus Sutra. However great the good causes one may make, or even if one reads and copies the entirety of the Lotus Sutra a thousand or ten thousand times, or attains the way of perceiving three thousand realms in a single moment of life, if one fails to denounce the enemies of the Lotus Sutra, it will be impossible to attain the way” (“Encouragement to a Sick Person,” WND-1, 78).

Shakubuku, an act of supreme compassion, is a lion’s roar directed toward the goal of reviving the goodness in people’s hearts and bringing dynamic vitality and creativity to society for the benefit of all. It is a spiritual struggle of the loftiest dimension, one that seeks to conquer devilish functions, break through darkness and delusion and actualize true, lasting happiness for humankind. And it is powered by a fighting spirit that resembles that of a fearless lion king.

This struggle enables us to forge an indestructible, diamond-like state of life. Citing the Nirvana Sutra, the Daishonin notes that obtaining a “diamond-like body”^[13] (WND-1, 285) is the benefit of practicing shakubuku.

By embarking on this compassionate struggle, we can rid our own lives of the rust of inertia, carelessness and cowardice—the dull patina that prevents our true brilliance from shining forth. Those who tap the depths of their wisdom and persevere in their efforts to lead even one person to happiness can break through the binding chains of all kinds of preconceived ideas and prejudices and defeat the alienating ignorance of disbelief and disrespect. Those who battle negativity and delusions can cleanse and polish their lives with a purifying stream that washes away spiritual decay; they can develop an infinitely vast and expansive state of life that desires the happiness of all humanity. Moreover, those who remain committed to this cause can create the most wonderful and everlasting memories of their lives in this human world.

The glory of a life dedicated to kosen-rufu is found in the midst of tireless struggle. The indestructible, diamond-like state of being we attain through winning resolutely in every challenge for kosen-rufu not only adorns our lives in this present existence but will shine on for all eternity.

From the November Living Buddhism