Editing Nichiren (section)

=== Polemics and shakubuku ===
The tradition of Buddhist debate has deep-seated roots in the Buddhist tradition, going all the way back to Indian works on debate and [[Siddhanta]] texts.<ref>{{Cite book|url=https://books.google.com/books?id=1UW2XBv6_kkC&q=debate|title=Discipline and Debate: The Language of Violence in a Tibetan Buddhist Monastery|last=Lempert|first=Michael|date=30 April 2012|publisher=University of California Press|isbn=978-0-520-26946-0|page=47|access-date=3 October 2020|archive-date=2 June 2022|archive-url=https://web.archive.org/web/20220602012409/https://books.google.com/books?id=1UW2XBv6_kkC&q=debate|url-status=live}}</ref><ref>{{Cite book|url=https://books.google.com/books?id=VF4R8rfZ9QkC&q=debate|title=Buddhism and Taoism Face to Face: Scripture, Ritual, and Iconographic Exchange in Medieval China|last=Mollier|first=Christine|date=2008|page=15|publisher=University of Hawaii Press|isbn=978-0-8248-3169-1|access-date=3 October 2020|archive-date=6 July 2022|archive-url=https://web.archive.org/web/20220706112030/https://books.google.com/books?id=VF4R8rfZ9QkC&q=debate|url-status=live}}</ref><ref>{{Cite book|chapter-url=https://books.google.com/books?id=zF5dDwAAQBAJ&q=religious+debate+korea&pg=PA177|title=Religions of Korea in Practice|last=Muller|first=Charles|chapter=The Great Confucian-Buddhist Debate|editor-first=Robert E.|editor-last=Buswell|date=5 June 2018|page=177|publisher=Princeton University Press|isbn=978-0-691-18815-7|access-date=3 October 2020|archive-date=1 June 2022|archive-url=https://web.archive.org/web/20220601165027/https://books.google.com/books?id=zF5dDwAAQBAJ&q=religious+debate+korea&pg=PA177|url-status=live}}</ref><ref>{{Cite book|url=https://books.google.com/books?id=xhbv9sQpTgIC&q=india&pg=PR5|title=Saicho: The Establishment of the Japanese Tendai School: with a New Preface|last=Groner|first=Paul|date=2000|page=88|publisher=University of Hawaii Press|isbn=978-0-8248-2371-9|access-date=3 October 2020|archive-date=2 June 2022|archive-url=https://web.archive.org/web/20220602194053/https://books.google.com/books?id=xhbv9sQpTgIC&q=india&pg=PR5|url-status=live}}</ref> In addition to formalized religious debates, the [[Kamakura period]] was marked by flourishing and competitive oral religious discourse. Temples competed for the patronage of elites through oratorical sermonizing and temple lecturers (''kōshi'') faced pressure to attract crowds. Sermonizing spread from within the confines of temples to homes and the streets as wandering mendicants (''shidōso'', ''hijiri'', or ''inja'') preached to both the educated and illiterate in exchange for alms. In order to teach principles of faith preachers incorporated colorful storytelling, music, vaudeville, and drama—which later evolved into [[Noh]].<ref name="Rodd1980">{{Cite book|title=Nichiren, selected writings|last=Rodd|first=Laurel Rasplica|date=1980|publisher=University Press of Hawaii|isbn=0-8248-0682-4|location=[Honolulu]|oclc=5170843|url-access=registration|url=https://archive.org/details/nichirenselected0000nich}}</ref>{{rp|48–49}}

A predominant topic of debate in Kamakura Buddhism was the concept of rebuking "slander of the Dharma", a topic found in the ''Lotus Sutra''.<ref name="Stone2012" />{{rp|114–115}} Polemical critiques of other sects could be found in the works of numerous Kamakura period authors.<ref name="Stone2012" />{{rp|116,120}} [[Hōnen]] had taught people to {{nihongo|"discard"|捨|sha}}, {{nihongo|"close"|閉|hei}}, {{nihongo|"put aside"|閣|kaku}}, and {{nihongo|"abandon"|抛|hō}} all non-[[Pure Land Buddhism|Pure Land]] teachings and his followers often took this to radical extremes. His ideas were vociferously attacked by many authors including [[Myōe]] and [[Jōkei (monk)|Jōkei]].<ref>Williams, Paul (2008). ''Mahāyāna Buddhism: The Doctrinal Foundations 2nd Ed.,'' pp. 257–258. Routledge.</ref> Thus, Nichiren's critiques of other sects must be understood in the context of a time in which religious [[polemic]]s were common.<ref name="Stone2012" />{{rp|116,120}} Nichiren himself saw countering slander of the Dharma as a key pillar of Buddhist practice.<ref name="Stone2012" />{{rp|114,145–146}}

At age 32, Nichiren began a career of denouncing several [[Mahayana]] schools of his time and declaring what he asserted was the correct teaching.<ref>The Essence of Nichiren Shu Buddhism, SanJose Temple, page 81. {{ISBN|0-9705920-0-0}}</ref><ref>{{cite web |url=http://www.sgilibrary.org/view.php?page=3 |title=The Writings of Nichiren I, SGI 2006, pp. 3–5: On Attaining Buddhahood in This Lifetime |publisher=Sgilibrary.org |access-date=6 September 2013 |archive-url=https://web.archive.org/web/20130404085537/http://www.sgilibrary.org/view.php?page=3 |archive-date=4 April 2013 }}</ref> The first target of his polemics was [[Hōnen]]'s Pure Land teaching which had by now become very popular. Nichiren's detailed rationale is most famously articulated in his first major work, the {{nihongo|''Treatise On Establishing the Correct Teaching for the Peace of the Land''|立正安国論| ''[[Risshō Ankokuron|Risshō Ankoku Ron]]''<ref name="sgilibrary.org"/>}}.<ref group="note" name="note1" /><ref>Writings of Nichiren, Doctrine I, page 105-155</ref><ref>{{cite web |url=http://www.nichirenscoffeehouse.net/Ryuei/RAR.html |title=Living Rissho Ankoku Ron Commentary by Rev. Ryuei |publisher=Nichirenscoffeehouse.net |access-date=6 September 2013 |archive-url=https://web.archive.org/web/20041216195843/http://nichirenscoffeehouse.net/Ryuei/RAR.html |archive-date=16 December 2004 }}</ref> While Nichiren's polemics were often harsh, he always chose personal or written debate and did not resort to [[religious violence]]. Nichiren remained non-violent even while experiencing persecution and living in a world in which established sects like the [[Tendai]] school wielded armies of warrior monks ([[Sōhei]]) to attack their critics. Nichiren is said to have stated: "Whatever obstacles I may encounter, as long as men [persons] of wisdom do not prove my teachings to be false, I will never yield."<ref name="Urbain2010">{{Cite book|title=Daisaku Ikeda's philosophy of peace: dialogue, transformation and global citizenship|last=Urbain|first=Olivier |date=2010|publisher=I.B. Tauris |isbn=978-1-4416-9789-9|location=London|oclc=742349088}}</ref>{{rp|86–87}}

For Nichiren, [[Buddhist texts]] discuss to main approaches to spreading the Buddhadharma: the gradual method of shōju (摂 受) in which one leads others without confronting or challenging them, and shakubuku (折伏), an assertive method of critiquing others' views. Nichiren held that depending on the time and place, one could use either of these.<ref name=":0" /> Nichiren believed that since Japan was a Buddhist country that had entered the Final Dharma age in which people were discarding the ''Lotus Sutra'', it was necessary to make use of confrontational shakubuku when encountering certain people.<ref name=":0" /> Nichiren saw his critiques as a compassionate act, since he was convinced only the ''Lotus'' could lead to liberation in this age. Even if people rejected his teachings, Nichiren held that hearing about the Lotus Sutra would plant a seed in their minds which would sprout in the future.<ref name=":0" /> However, he also acknowledged that in some cases, one should also rely on shōju, even during this time. One example was when teaching in a non-buddhist country.<ref name=":0" /> This flexibility opened the way for later controversy in the Nichiren tradition, which has often been divided over which approach to employ.<ref name=":0" />

==== The Four Denunciations ====
Throughout his career Nichiren harshly denounced various Buddhist traditions, as well as the existing social and political system that supported them.<ref>{{cite web |last=Hall |first=Elton H. |date=1988 |title=Nichiren- Great Teacher Series – Theosophy Trust |url=https://theosophytrust.mobi/310-nichiren#.W7nf0OgbND8 |url-status=live |archive-url=https://web.archive.org/web/20181031133053/https://theosophytrust.mobi/310-nichiren#.W7nf0OgbND8 |archive-date=31 October 2018 |access-date=7 October 2018 |website=theosophytrust.mobi |publisher=Hermes Magazine}}</ref> Modern detractors criticize his exclusivist perspective as [[Religious intolerance|intolerant]]. Apologists argue his arguments should be understood in the context of his times and not through a modern lens that rejects religious confrontation.<ref>{{Cite book |last=Stone |first=Jacqueline I. |url=https://books.google.com/books?id=gRoyAQAAQBAJ&q=nichiren |title=Sins and Sinners: Perspectives from Asian Religions |date=17 August 2012 |publisher=BRILL |isbn=978-90-04-23200-6 |pages=149–150 |chapter=The Sin of "Slandering the True Dharma" in Nichiren's Thought |access-date=3 October 2020 |archive-url=https://web.archive.org/web/20220601175100/https://books.google.com/books?id=gRoyAQAAQBAJ&q=nichiren |archive-date=1 June 2022 |url-status=live}}</ref>

Nichiren's polemics included sharp criticisms of the Pure Land, [[Shingon Buddhism|Shingon]] (meaning [[Chinese Esoteric Buddhism|Esoteric Buddhism]] in general), [[Zen]], and [[Risshū (Buddhism)|Ritsu]] schools. The core of Nichiren's critique was that these schools had turned people away from the ''Lotus Sutra,'' making them focus on other thing like a postmortem destination (Pure Land), secret and elitist master disciple transmissions (Zen, and Esotericism) and [[Vinaya|monastic rules]] (Ritsu). His criticisms have become known as "the Four Denunciations". He also critiqued the Japanese Tendai school for its appropriation of esoteric elements (Taimitsu). Reliance on esoteric rituals, he claimed, was useless magic and would lead to national decay. He held that Zen was devilish in its belief that attaining enlightenment was possible through a "secret transmission outside the scriptures", and that Ritsu was thievery because it hid behind token deeds such as public works. In modern parlance, the Four Denunciations rebuked thinking that demoralized and disengaged people by encouraging [[occult]] esotericism, [[clericalism]], [[Legalism (theology)|legalism]], and [[escapism]].<ref name="Anesaki1916" />{{rp|8–11}}<ref>{{cite web |last=Bloom |first=Alfred |title=Understanding the Social and Religious Meaning of Nichiren |url=http://bschawaii.org/shindharmanet/studies/nichiren/ |url-status=live |archive-url=https://web.archive.org/web/20180911152204/http://bschawaii.org/shindharmanet/studies/nichiren/ |archive-date=11 September 2018 |access-date=24 October 2018 |website=Shin Dharma Net |quote=Because of his concern for the welfare of the country and exaltation of the truth of the Lotus Sutra as interpreted by Tendai, he appears to be intolerant, denouncing all other sects as false. He is famous for Four Denunciations in which he outlined the errors. Shingon is false because it destroys the nations. For Nichiren it was false magic. The nation would be protected by the Lotus. Historically the Japanese government employed Shingon rites whenever there was a disaster affecting the country. According to him, Zen is a teaching of devils because it held that one could become enlightened apart from scriptures. In Zen truth is beyond words and therefore it rejects the ultimacy of the words of Buddha. Pure Land nembutsu is a false way of salvation. Salvation comes only through the Lotus Sutra, particularly for Nichiren, reciting its title: Namu myoho renge kyo. The Ritsu or Precept sect is wrong because it is a thief. Here Nichiren apparently objected to the funds given this sect for social welfare activity. In any case, none of these prominent sects advocated the centrality of the Lotus Sutra. Eventually he came to include Tendai itelf because it was combined with Shingon teachings and rites. For him any compromise on the Lotus made them all false. Nichiren was a good scholar of history and knew the basic tenets of these groups, but he faulted them in their relation to the Lotus. His erudition is embodied in voluminous writings, especially five major texts which set forth the essence of his faith, Also he wrote numerous letters, sharing his ideas and sentiments with followers.}}</ref><ref>{{Cite book |title=A forum for peace: Daisaku Ikeda's proposals to the UN |date=6 December 2013 |isbn=978-1-78076-839-7 |editor-last=Urbain |editor-first=Olivier |location=London |pages=484–485 |oclc=861319983}}</ref>

In spite of his critiques, Nichiren did not reject all other Buddhist traditions or practices in full. His focus remained on those whom he saw as "slandering the Dharma", i.e. those who turned people away from the ''Lotus Sutra'' or argued that it was a sutra of a lower class. Thus, he writes in ''The'' ''Opening of the Eyes'': <blockquote>I believe that the devotees and followers of the ''[[Buddhāvataṃsaka Sūtra|Flower Garland]]'', ''[[Amitāyus Contemplation Sūtra|Meditation]]'', ''[[Vairocanābhisaṃbodhi Sūtra|Mahāvairochana]]'', and other sutras will undoubtedly be protected by the Buddhas, bodhisattvas, and heavenly beings of the respective sutras that they uphold. But if the votaries of the ''Mahāvairochana, Meditation'', and other sutras should set themselves up as the enemies of the votary of the Lotus Sutra, then the Buddhas, bodhisattvas, and heavenly beings will abandon them and will protect the votary of the ''Lotus Sutra''. It is like the case of a filial son whose father opposes the ruler of the kingdom. The son will abandon his father and support the ruler, for to do so is the height of filial piety.<ref>{{Cite web |last=Nichiren |title=The Opening of the Eyes {{!}} WND I {{!}} Nichiren Buddhism Library |url=https://www.nichirenlibrary.org/en/wnd-1/Content/30 |archive-url=http://web.archive.org/web/20241013225726/https://www.nichirenlibrary.org/en/wnd-1/Content/30 |archive-date=2024-10-13 |access-date=2025-04-11 |website=www.nichirenlibrary.org |language=en}}</ref></blockquote>