On Repaying Debts of Gratitude
Nichiren
Chapter28(Rebuking the Deceptions of Kobo)
Main Text
Say what you may, there are surely doubtful points in the accounts of Kōbō’s powers you have just cited. The text says, “In the spring of the ninth year of Kōnin, the empire was troubled by a great plague.” But spring is ninety days long.99 On which day of which month of spring did this happen? This is the first doubtful point.
Secondly, was there in fact an outbreak of plague in the ninth year of Kōnin?
Thirdly, the text says, “When night came, the sun continued to shine bright and red.” If it really did so, then this is an occurrence of major importance. During the ninth year of Kōnin, Emperor Saga reigned. But did the court historians of the left and right100 record any such event?
Even if they had, it would be difficult to believe. During the twenty kalpas of the kalpa of formation and nine kalpas of the kalpa of continuance, a total of twenty-nine kalpas, never once has such a thing occurred. What then is this about the sun appearing in the middle of the night? In all the sacred teachings expounded by the Thus Come One Shakyamuni during his lifetime, there is no mention of any such thing. And in the Three Records and the Five Canons of China, which describe the three sovereigns and five emperors of antiquity, there is no prediction that at some future date the sun will come out in the middle of the night. In the scriptures of Buddhism, we are told that, in the kalpa of decline, two suns, three suns, or even seven suns will appear, but these will appear in the daytime, not at night. And if the sun should appear at night in our own region, the continent of Jambudvīpa in the south, then what about the other three regions of the east, west, and north?
Regardless of what the Buddhist scriptures or the secular works may have to say about such an event, if in fact there were some entry in the daily records of the courtiers, the other families of the capital, or the priests of Mount Hiei saying that in the spring of the ninth year of Kōnin, in such and such a month, on such and such a day, at such and such an hour of the night the sun appeared, then we might perhaps believe it. [But no such record exists.]
Later, the text says, “I was present long ago at Eagle Peak when the Buddha preached the Heart Sutra, and I personally heard him expound its profound doctrines.” This is surely a wild falsehood that is intended to make people have faith in his commentary. If not, are we to believe that at Eagle Peak the Buddha announced that the Lotus Sutra was a piece of childish theory and that the Mahāvairochana Sutra represented the truth, and that Ānanda and Manjushrī were simply mistaken in saying that the Lotus Sutra of the Wonderful Law represents the truth?
As for making it rain, even a woman who was licentious and a priest who was a breaker of the precepts101 were able by their poems to cause rain to fall. Yet Kōbō prayed for twenty-one days and still it did not rain, so what sort of powers could he have possessed? This is the fourth doubtful point.
On the Peacock Sutra states, “The great teacher [Kōbō] thereupon formed his hands in the wisdom mudra and faced south. Suddenly his mouth opened, and he turned into the golden-colored Buddha Mahāvairochana.” Now in what year of the reign of what ruler did this happen?
In China from the time of the Chien-yüan era (140–134 b.c.e.), and in Japan from the time of the Taihō era (701–704), among the records of events kept by priests and the laity, those of important occurrences have always been accompanied by the name of the era in which they took place. With an event as important as that described, why then is there no mention of who the ruler was, who his high ministers were, what the name of the era was, or what day and hour the event took place?
The passage goes on to list “Dōshō of the Three Treatises school, Gennin of the Dharma Characteristics school, Dōyū of the Flower Garland school, and Enchō of the Tendai school” [as those who learned the True Word doctrines from Kōbō]. Enchō is known posthumously as the Great Teacher Jakkō and was the second chief priest of the Tendai school. Now at that time, why was Gishin, the first chief priest, or the Great Teacher Dengyō, the founder of the school, not invited to be present? Enchō, the second chief priest of the Tendai school, was a disciple of the Great Teacher Dengyō and also became a disciple of the Great Teacher Kōbō. Rather than inviting a disciple or rather than inviting men of the Three Treatises, Dharma Characteristics, and Flower Garland schools, why did Kōbō not invite the two most important men of the Tendai school, Dengyō and Gishin?
Speaking of the time when these men were invited, On the Peacock Sutra states, “From that time the True Word, or Yoga, school with its doctrines of secret mandalas was established.” This would seem to refer to a time when both Dengyō and Gishin were still alive. From the second year of Daido (807), in the reign of Emperor Heizei, until the thirteenth year of Kōnin (822) [when Dengyō died], Kōbō was very active in spreading the True Word doctrines, and during this period both Dengyō and Gishin were still alive. Moreover, Gishin lived on until the tenth year of Tenchō (833). Had Kōbō’s True Word teachings not been spread by that time? The whole matter is very strange.
On the Peacock Sutra was written by Shinzei,102 a disciple of Kōbō, and therefore it is difficult to trust what it says. Is it likely that a person of such deluded views would have troubled to read the writings of the courtiers, the other important families, or Enchō on which to base his account? One should also check the writings of Dōshō, Gennin, and Dōyū to see if they have anything to say on the matter.
The text says, “Suddenly his mouth opened, and he turned into the golden-colored Buddha Mahāvairochana.” What does it mean by the expression “his mouth opened”? The writer probably intended to write the characters meaning the “area between the eyebrows,”103 but he mistakenly wrote those for “mouth” instead. Because he wrote a book of fabrications, he quite likely made mistakes of this kind.
The whole passage says: “The great teacher thereupon formed his hands in the wisdom mudra and faced south. Suddenly his mouth opened, and he turned into the golden-colored Buddha Mahāvairochana.”
Now in the fifth volume of the Nirvana Sutra we read: “Kāshyapa spoke to the Buddha, saying: ‘World-Honored One, I will no longer depend upon the four ranks of sages. Why is this? Because in the Ghoshila Sutra that the Buddha preached for the sake of Ghoshila,104 it is said that the devil king in heaven, because he is determined to try to destroy the Buddhist teachings, will turn himself into the likeness of a Buddha. He will have all the thirty-two features and eighty characteristics of a Buddha, will be solemn and imposing in appearance, and a round halo of light will radiate from him ten feet in all directions. His face will be round and full like the moon at its fullest and brightest, and the tuft of white hair in between his eyebrows will be whiter than snow. . . . From his left side will come water, and from his right side will come fire.’”
Again, in the sixth volume of the Nirvana Sutra, it is recorded: “The Buddha announced to Kāshyapa: ‘After I have passed into nirvana . . . this devil king Pāpīyas will in time try to destroy the correct teaching of mine. . . . He will change his form into that of an arhat or a Buddha. The devil king, though still subject to illusion, will assume the form of one who has been freed from illusion, and will try to destroy the correct teaching of mine.’”
The Great Teacher Kōbō declared that, in comparison to the Flower Garland and Mahāvairochana sutras, the Lotus Sutra was a piece of childish theory. And this same man, we are told, appeared in the form of a Buddha. He must be the devil who, as the Nirvana Sutra states, will change his shape, which is still subject to illusion, into that of a Buddha and attempt to destroy the correct teaching of Shakyamuni.
This “correct teaching” referred to in the Nirvana Sutra is the Lotus Sutra. Therefore, we find later on in the Nirvana Sutra the statement “It has already been a long time since I attained Buddhahood.” The text also says, “[When this sutra was preached . . . the prediction had already been made] in the Lotus Sutra [that the eight thousand voice-hearers would attain Buddhahood].”
Shakyamuni, Many Treasures, and the Buddhas of the ten directions declared with regard to the various sutras that the Lotus Sutra represents the truth; the Mahāvairochana and all the other sutras do not represent the truth. Yet the Great Teacher Kōbō appeared in the form of a Buddha and announced that, compared to the Flower Garland and Mahāvairochana sutras, the Lotus Sutra is a piece of childish theory. If the words of the Buddha are true, then Kōbō must be none other than the devil king in heaven, must he not?
Again, the matter of the three-pronged diamond-pounder appears to be particularly suspicious. It would be difficult to believe even if a Chinese [who had not known the circumstances] had come to Japan and happened to dig up the pounder. Surely someone must have been sent earlier to bury it in that particular spot. Since Kōbō was a Japanese, he could have arranged such a thing. There are many such wild and absurd stories associated with his name. Such incidents hardly lend support to the assertion that his teachings accord with the will of the Buddha.
Notes
99. The ninety-day period from the beginning of the first month through the end of the third. In the lunar calendar, the first day of the first month was regarded as the beginning of spring.
100. “Court historian” was an official position of the Grand Council of State. There were eight altogether: four of the left and four of the right. A historian of the left recorded events; a historian of the right recorded the words of the emperor.
101. A reference to the poet and court lady-in-waiting Izumi Shikibu (b. c. 976) and the priest Nōin (b. 988), whose works include poems that express prayers for rain.
102. Shinzei (800–860) was a priest of the True Word school. He was granted the position of Āchārya, which qualifies one to transmit the secret doctrines of the True Word.
103. This implies one of the thirty-two features of a Buddha, a tuft of white hair between the eyebrows.
104. Ghoshila was a wealthy householder of Kaushambi, who built Ghoshilavana Monastery to invite Shakyamuni Buddha to preach.
Lecture
Refuting the Deceptions of Kobo and the Modern View of Religion
This chapter, continuing from the previous one, refutes the numerous deceptions and misleading teachings of Kobo (Kukai).
I. The Secret Key to the Heart Sutra (The “Midnight Sun” Incident)
There are no historical records of an epidemic at that time, and even less so of a sun appearing at midnight. As for the statement, “Even if it were recorded, it remains unbelievable,” this is because: firstly, no such precedent exists within the previous twenty-nine kalpas; and secondly, there are no prophecies in either Buddhist or non-Buddhist scriptures suggesting such a thing would occur in the future.
The question “What of the other three directions—East, West, and North?” refers to the contemporary understanding that midnight in the Southern Continent (Jambudvipa) corresponds to noon in the Northern Continent, and while it is sunrise in the Eastern Continent, it is sunset in the Western. If the sun suddenly appeared in the south at midnight, what happened to the state of light in the other regions? Kobo likely fabricated these stories of the epidemic and the sun to lend credibility to his claim of “having personally attended the sermon at Vulture Peak.” Had he truly heard the preaching of the Lotus Sutra, it would have been impossible for him to promote such erroneous doctrines as calling the Lotus Sutra “a work of childish play” or describing Shakyamuni Buddha as being in the “realm of fundamental darkness.” Furthermore, it is inconceivable that a true practitioner would resort to the misguided path of failing to produce rain even after three weeks of prayer. A false teacher of such character could not possibly possess the virtue gained from hearing the Lotus Sutra.
II. The Sound and Meaning of the Peacock Sutra (The “Sudden Opening of the Mouth”)
It is claimed that when Kobo formed the “Wisdom-fist mudra” and faced south, his “face-gate” (menmon) suddenly opened, and he transformed into the golden Vairochana Buddha. “Face-gate” refers to the mouth. There is no profound meaning in the idea that opening one’s mouth makes them the Buddha of the Dharma Body. He likely intended to write that the “white tuft between the eyebrows” opened to reveal his enlightenment, but mistakenly wrote “mouth” instead. Such errors occur because he was busy creating forged and deceptive writings.
Furthermore, he claimed that representatives from the Sanron, Hosso, Kegon, and Tendai schools gathered and converted to his Shingon teachings. This, too, is an outrageous fabrication. First of all, the inclusion of Encho as the representative of the Tendai school is highly suspect. After Kobo returned from China, he began actively spreading Shingon in the second year of the Daido era (807). However, the Great Teacher Dengyo (Saicho) remained alive until the twelfth year of the Konin era (822), more than ten years later. The second Tendai chief, Gishin, lived for another twelve years until the tenth year of the Tencho era (1833). Despite the presence of these two masters, Kobo claimed to have summoned Encho. As noted in the Repaying Debts of Gratitude (Ho-on Sho): “In the time of the Great Teacher Dengyo, there was a practitioner of the Lotus Sutra only at Mount Hiei. Gishin and Encho were the first and second chief priests. Only the first, Gishin, resembled Dengyo; the second, Encho, was half a disciple of Dengyo and half a disciple of Kobo.” Thus, Encho cannot be considered a true representative of the Tendai school. Moreover, the commentary on the Peacock Sutra was written by Kobo’s disciple, Shinzei. The writings of such a person with distorted views cannot be trusted.
III. The Nirvana Sutra: Demons Assuming the Form of a Buddha
The Nirvana Sutra teaches that demons can manifest the form of a Buddha—possessing the thirty-two features and eighty characteristics—to win the trust of the people, only to then destroy the Buddhist Law. Kobo fits this description perfectly. While claiming to have become the Dharma Body by “opening his mouth,” he simultaneously slandered the Lotus Sutra as “childish play.”
Regarding the legend of Kobo throwing a “Sanko” (three-pronged vajra) from China to Japan, it is “highly suspicious.” The Lotus Sutra states: “If one were to take up Mount Sumeru and hurl it across countless Buddha-lands, that would not yet be difficult. But to preach this Sutra in the evil age after the Buddha’s passing—that indeed is difficult.” Throwing a small vajra from China to Japan is an insignificant feat compared to the monumental difficulty of practicing and propagating the Lotus Sutra in the Latter Day of the Law.
Modern Spirit and the View of Religion
The modern spirit is characterized by a critical and rational mind. However, when it comes to religion, many people—especially those considered “intellectuals”—tend to accept things without any criticism. Historically, the popular view of Kobo is a prime example. As Nichiren Daishonin’s refutations clearly show, Kobo exhausted every means of deception regarding the Buddhist Law. Yet, because Kobo became famous for moxibustion, calligraphy, and social works, the public falls into the strange illusion that his religious teachings must also be correct.
True religion is never aimed at moxibustion, calligraphy, or social welfare. Social programs should be conducted by the state through politics; they are not the primary purpose of temples or shrines. Indeed, what “social work” did Shakyamuni perform? Religion must save the people from suffering and grant them happiness through compassion, logic, wisdom, and spiritual power. For a religionist to prioritize social work is often nothing more than a sinister plot to conceal the impotence of their religion and the poverty of the political system.
At this rate, even insignificant “new religions” like Tenrikyo or Rissho Kosei-kai may eventually be recognized as “traditional” or “venerable” simply due to the passage of time, further deepening the misery of the masses. The religious ignorance of the public is truly terrifying. For instance, we see a distorted religious view reflected in recent news, where a priest of a Nichiren sect was promoted seven ranks as soon as he was nominated as Prime Minister, or another father was promoted seven ranks because his daughter informed on a murderer.
Soka Gakkai studies and practices religious philosophy based strictly on the rigorous and rational spirit of the “Three Proofs” (documentary, theoretical, and actual proof). With compassion and reason as our foundation, we thoroughly challenge and shatter the erroneous doctrines of sects like Tenrikyo and Kosei-kai that mislead the people and lead them to unhappiness.
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