The Actions of the Votary of the Lotus Sutra

Chapter10(The Composition of “The Opening of the Eyes” as the True Buddha)

Main Text

After everyone had gone, I began to put into shape a work in two volumes called The Opening of the Eyes, which I had been working on since the eleventh month of the previous year. I wanted to record the wonder of Nichiren, in case I should be beheaded. The essential message in this work is that the destiny of Japan depends solely upon Nichiren. A house without pillars collapses, and a person without a soul is dead. Nichiren is the soul of the people of this country. Hei no Saemon has already toppled the pillar of Japan, and the country grows turbulent as unfounded rumors and speculation rise up like phantoms to cause dissension in the ruling clan. Further, Japan is about to be attacked by a foreign country, as I described in my On Establishing the Correct Teaching. Having written to this effect, I entrusted the manuscript to Nakatsukasa Saburō Saemon-no-jō’s messenger. The disciples around me thought that what I had written was too provocative, but they could not stop me.

Just then a ship arrived at the island on the eighteenth day of the second month. It carried the news that fighting had broken out in Kamakura and then in Kyoto, causing indescribable suffering. Rokurō Saemon, leading his men, left on fast ships that night for Kamakura. Before departing, he humbly begged for my assistance with palms joined.

He said: “I have been doubting the truth of the words you spoke on the sixteenth day of last month, but they have come true in less than thirty days. I see now that the Mongols will surely attack us, and it is equally certain that believers in Nembutsu are doomed to the hell of incessant suffering. I will never chant the Nembutsu again.”

To this I replied: “Whatever I may say, unless the lord of Sagami heeds my words, the people of Japan will not heed them either, and in that case our country will surely be ruined. Although I myself may be insignificant, I propagate the Lotus Sutra and therefore am the envoy of Shakyamuni Buddha. The Sun Goddess and Great Bodhisattva Hachiman, who are insignificant, are treated with great respect in this country, but they are only petty gods as compared with Brahmā, Shakra, the gods of the sun and moon, and the four heavenly kings. It is said, however, that to kill someone who serves these two gods is equal to the sin of killing seven and a half ordinary persons. The grand minister of state and lay priest and the Retired Emperor of Oki perished because they did so. Thus, persecuting me is incomparably worse than molesting the servants of those two gods. As I am the envoy of Shakyamuni Buddha, the lord of teachings, the Sun Goddess and Great Bodhisattva Hachiman should bow their heads before me, press their palms together, and prostrate themselves. The votary of the Lotus Sutra is attended by Brahmā and Shakra on either side, and the gods of the sun and moon light his path before and behind. Even if my counsel is heeded, if I am not given due respect as the votary of the Lotus Sutra, then the country will perish. How ominous that the authorities have turned hundreds of persons against me and have even banished me twice! This country is surely doomed, but since I have asked the gods to withhold their punishment on our land, it has survived until now. However, that punishment has finally descended because these unreasonable actions continued. And if my counsel is not heeded on this occasion, the gods will cause the Mongol empire to send its forces to destroy Japan. That would seem to be the kind of disaster that Hei no Saemon is intent upon calling forth. When it happens, I doubt that you and your followers can find any safety even on this island.” After I had finished speaking, Homma, looking deeply perplexed, set off on his way.

The lay believers, hearing of this, said to one another, “Perhaps this priest has some kind of transcendental powers. How terrifying! From now on, we had better cease giving any alms or support to the Nembutsu priests and the observers of the precepts.” The observers of the precepts, who were followers of Ryōkan, and the Nembutsu priests said, “[Since this priest predicted the outbreak of rebellion in our country,] perhaps he is one of the conspirators.” After this things grew somewhat quieter.

Lecture

The Opening of the Eyes: Revealing the True Buddha

“I have composed a two-volume work entitled The Opening of the Eyes. I have written it with the thought that, should I be beheaded, I would leave behind Nichiren’s wondrous legacy.”

In 1272 (the ninth year of Bun’ei), the year following his exile to Sado Island, Nichiren Daishonin authored The Opening of the Eyes (Kaimoku Sho). This was followed in 1273 by The Object of Devotion for Observing the Mind (Kanjin no Honzon Sho) and On the Entity of the Mystic Law (Totai Gi Sho).

While The Opening of the Eyes reveals the “Object of Devotion in terms of the Person,” The Object of Devotion for Observing the Mind reveals the “Object of Devotion in terms of the Law.” Together with On the Entity of the Mystic Law, these three works establish the “Threefold Sequence of Teaching, Practice, and Proof” during his life in Sado.

Having “cast off the transient and revealed the true” (hosshaku kempon) during the Tatsunokuchi Persecution to manifest his identity as the True Buddha, the Daishonin wrote in The Opening of the Eyes:

“The person named Nichiren was beheaded at the hour of the rat and the ox on the twelfth day of the ninth month of last year. His soul reached the island of Sado, and in the second month of the following year, amidst the snow, he composed this work to be sent to his disciples. It is a work to be feared, yet not feared. How startled those who read it will be! This is the bright mirror in which Shakyamuni, Many Treasures, and the Buddhas of the ten directions reflect the future of Japan; it should be regarded as my legacy.” (WND-1, p. 269 [0223:16])

In the conclusion of the same treatise, he declared: “I, Nichiren, am sovereign, teacher, and father and mother to all the people of Japan.” Through this, he made clear that he is the True Buddha of the Latter Day of the Law, endowed with the three virtues of sovereign, teacher, and parent.

“The Existence of Japan Depends Entirely on Nichiren”

This phrase expresses the profound conviction of the True Buddha regarding the core purpose of The Opening of the Eyes. Arriving at Tsukahara on Sado in late 1271, the Daishonin began writing this massive work almost immediately, completing it within three months under conditions of extreme deprivation and severe cold.

As he described it as a “bright mirror” and a “legacy,” it was written as a spiritual will. Having already resolved to face death, he held the secret conviction of fulfilling the propagation of the Law. His state of mind was one of “propagating the Law even at the cost of one’s life” (fujishaku shinmyo).

“The existence of Japan depends entirely on Nichiren”—what a magnificent declaration of resolve. He sought neither the help of the heavens nor feared any hardship; he was dedicated solely to the propagation of the True Law. His vow to lead all people to the Lotus Flower of the Law was not a fragile or abstract notion. It was a resolve that would not yield even if tempted with the throne of Japan or threatened with the execution of his parents. For the Daishonin, for whom filial piety was paramount, the threat against his parents must have been the hardest to bear, yet he stood firm.

The Daishonin’s words can only be understood through the spirit of saving the people. In his time, Japan was a nation of “reverse relationship” (gyakuen), where the majority slandered the Law. Today, we have entered the era of “positive relationship” (jun’en), where the time is ripe for the widespread propagation of the Mystic Law.

However, we must never forget that beneath the surface of happiness and prosperity lies a life-and-death struggle for construction. Without this spirit of construction, there can be no great fortune across the present and future. As stated in the Letter to Toki: “The wise man, while dwelling in security, laments the approaching danger; the sycophant, while in the midst of danger, laments his lack of security.”

“Even if Nichiren is Employed, if He is Revered Incorrectly, the Nation Will Perish”

This is a stern “admonition” based on the principle of cause and effect. The Daishonin warned that even if the authorities appeared to “use” or listen to him, if they revered him incorrectly—treating him like a mere fortune-teller or a ritualist for prayers—the nation would still face destruction.

Indeed, his prophecy of “invasion from abroad” came true with the Mongol invasions of 1274 and 1281. Although the nation avoided total annihilation due to the Daishonin’s presence in Japan, the Hojo regency was eventually ruined by the economic strain of the wars.

Centuries later, Japan’s excessive slander of the Law eventually led to its total defeat in World War II. Yet, because the Dai-Gohonzon established by the Daishonin remained, and because of the selfless actions of the first president Tsunesaburo Makiguchi and second president Josei Toda, the “poison was changed into medicine.” Their struggle decided the survival of the nation and gave birth to the unparalleled leadership of Toda.

History will eventually prove that the subsequent rise of Japan was rooted in this truth. The mission of the Soka Gakkai is to manifest the “proof of the nation” mentioned in the Selection of the Time. Our prayer is simple: “If the Soka Gakkai is truly the gathering for the propagation of the True Law, let the proof of the realization of Kosen-rufu be shown to our nation, to all of Asia, and to the entire world.” This is the essence of the Soka Gakkai, devoid of personal ambition or fame.

Commentary by Nikkan Shonin on the Mongol Invasions:

Question: According to the Taiheiki, Japan defeated the Mongols. Does this mean the Daishonin’s prophecy failed? Answer: This warning was a word of great compassion and loyal admonition. Just as a father warns his child that their errors will lead to ruin—doing so only to ensure the child’s safety—the Daishonin warned of the Mongol attack to ensure the peace of the nation.

Question: The Taiheiki says the victory was due to the “divine power” of the gods. Doesn’t this contradict the claim that the protective deities had abandoned the land? Answer: The deities abandon those who slander the Law, but they always protect the heads of the believers. The moon reflects in clear water, not in muddy water. There are two reasons the deities assisted: First, the Kamakura shogunate showed signs of repentance by pardoning the Daishonin and ceasing their interference. Second, it was because Nichiren Daishonin himself protected the nation.