The Letter of Petition from Yorimoto

Chapter4(The Kuwagayatsu Debate (3): Conclusion of the Debate)

As Ryūzō-bō closed his mouth and turned pale, Sammi-kō persisted: “With such paltry wisdom it is unwarranted for you to declare that you will dispel the people’s doubts. The monks Shore of Suffering and Superior Intent thought they knew the correct teaching and intended to save the people, but they fell into the hell of incessant suffering along with their disciples and lay believers. If you, with your limited knowledge of Buddhist doctrines, preach in an attempt to save people, then surely you and your followers will fall into the hell of incessant suffering. You had better reconsider such preaching from this day forth. I had not felt that I should speak in this way; but I, too, cannot be exempted from the Buddha’s warning that, if one sees a misguided priest sending others into hell with his evil teachings and fails to reproach that priest and expose his errors, then one is oneself betraying the Buddha’s teaching. Moreover, I feel pity that all those, both high and low, who listen to your preaching will fall into the evil paths. Therefore, I am speaking out in this way. Is not a person of wisdom one who admonishes the ruler when the country is endangered or corrects others’ mistaken views? But in your case, no matter what error you may see, you will no doubt refuse to correct it for fear of society’s reaction. Because of this, I am powerless to help you. Even if I had Manjushrī’s wisdom and Pūrna’s eloquence, they would be wasted on you.” So saying, Sammi-kō rose to leave; but the members of the audience, rejoicing, joined their palms together and implored him to stay and teach them the Buddhist doctrines for a little while. However, Sammi-kō left.

I have no further details to add, so you may surmise what really happened. How could a person who believes in the Lotus Sutra and aspires to the Buddha way possibly contemplate misbehavior or deliberately use foul language when the Buddhist teaching is being expounded? However, I leave this to your judgment.

Having declared myself to be a follower of the Sage Nichiren, I returned home and reported to you exactly what had happened during the debate. Moreover, no one was present on that occasion whom I did not know. What you heard must have been the fabrication of those who harbor jealousy against me. If you quickly summon them to face me in your presence, the truth of the matter will be brought to light.

Lecture

This chapter consists of the final scene of the Kuwagayatsu Debate, alongside the defense against the criticisms levied against Shijo Kingo regarding the debate.

First, the first half describes Sammi-bo completely refuting Ryuzo-bo with flawless logic, cornering him to the point where he could never preach again, thus dealing the decisive blow. He declared: “If you preach to save so many people with your current understanding of the Buddhist teachings, both master and disciples will surely fall into the Avici hell. From this day forward, you must reconsider giving such sermons.” Furthermore, Sammi-bo’s sharp refutation did not merely break Ryuzo-bo down from the perspectives of theory and actual proof. He shattered his arguments based on the fundamental principles of Buddhism and a spirit of compassion for the salvation of the populace.

Next, the second half addresses the claim that the doctrinal debate was driven by emotional arguments and unreasonable violence. However, the truth is that it was carried out as an expression of the irrepressible spirit to refute heresy and reveal the truth, held by Sammi-bo and Shijo Kingo as Buddhist practitioners. Moreover, the debate was conducted with the discernment, courtesy, and common sense befitting true practitioners of the Buddhist path. Therefore, this section asserts that there is no basis for the criticisms and slanders against the debate.

“Is not a person of wisdom one who admonishes the ruler when the country is endangered or corrects others’ mistaken views? “

This passage clarifies the true meaning of a “wise man” (chisha). Immediately following this, it continues: “Even if there are errors, if one refuses to admonish because they fear the world…” This reprimands the timid heart and weak-willed attitude of Ryuzo-bo, who, being excessively cautious, feared public opinion and failed to correct errors. From the standpoint of social justice and human ethics, this passage declares that those who admonish evil and stop distorted views are the ones who are truly wise.

Therefore, a “wise man” referred to here does not simply mean someone with intellectual knowledge or abundant talent. Nor does it refer to an intellectual who withdraws into the mountains and forests to live in solitude and indulge in speculation without taking action. A true wise man is a person of wisdom and courage who, with the rigorous eyes of Buddhism, thoroughly understands the law of cause and effect spanning the three existences of past, present, and future, and who admonishes errors and strikes down distorted views with correct arguments and correct views in society and human relationships. Furthermore, such a person is a leader who harbors a deep love for humanity within, and based on profound insight, intuitive wisdom, and judgment cultivated through the Correct Law, tirelessly guides human society in a happy direction. One who feels the sufferings of the afflicted people as acutely as if they were their own, leaps into the vortex of suffering, and saves each individual while getting covered in mud—such a practitioner is truly worthy of being called a wise man.

Looking at it this way, the “wise man” described here is completely synonymous with the “priest” (hoshi) mentioned in the previous chapter, of whom it was said: “When one sees that false teachings are spreading throughout the world, leading people into evil paths and destined to ruin the nation, how can a priest fail to speak out and admonish?” It is also synonymous with the “saint” (shonin), of whom it was said: “If he were a true saint, why would he spare his own life and fear the world or other people? … It is only by spreading the Correct Law that one earns the name of a saint.”

Reflecting on this, the reason Sammi-bo was able to thoroughly refute his opponent until the very end with such an attitude full of conviction was solely because he possessed an invaluable wise man as his mentor. That is, Nichiren Daishonin was the sole wise man, who had fought against oppressive authority and shattered distorted wisdom for over twenty years since the establishment of his teachings. It was because Sammi-bo knew the actual proof of his mentor and had shown that proof alongside him. Therein lay the power that could triumph over a million words of rhetorical eloquence.