Right Speech and Shakubuku

In terms of making good causes and avoiding bad causes, there is probably no other area of our life where ongoing scrutiny is more necessary than in the area of right speech. It is very easy to spend our whole day complaining, bad-mouthing people we don’t like, pushing our opinions on others, and giving voice to our negative thoughts and feelings.    

The Buddha’s description of right speech is very straightforward. It is to abstain from lying, abstain from malicious speech, abstain from harsh speech, and abstain from idle chatter. Malicious speech can also be defined as sowing discord and slandering others, whereas its opposite is to use one’s words to promote friendship and harmony between people. Harsh speech is speech that is rude, coarse, and abusive. Idle chatter or foolish talk includes such things as gossip and talking too much, especially about trivialities. On the positive side, the Buddha advised people to speak only what is true and beneficial and to speak at the right time.

To be in accord with right speech is to create the kind of wholesome patterns that characterize the higher realms of humanity and heaven, and of course the four noble states of the voice-hearers, privately-awakened ones, bodhisattvas and buddhas. To speak falsely, divisively, abusively, and to indulge in idle chatter is to give in to the unwholesome ways of the lower realms of the fighting demons, animals, hungry ghosts, and hell-dwellers. In short, to give in to wrong speech is to give in to greed, hatred, and delusion while to cultivate right speech is to, at the very least, create the causes and conditions for humane or even divinely illuminated way of being. Right speech is the speech of those who have cultivated themselves, attained a certain degree of self-control, and are no longer dominated by selfishness and bad temper but motivated by loving-kindness, compassion, sympathetic joy, and equanimity.

There are further teachings about right speech in the Lotus Sutra. Peaceful words are the second of the four peaceful practices taught in the fourteenth chapter, “Peaceful and Agreeable Practices.”

Next Manjushri, after the passing of the Tathagata, in the period of the decline of the Dharma, those who intend to teach this sutra should abide in the following peaceful and agreeable practices. Whenever they proclaim or read the sutra, they should take no joy in speaking of the shortcomings of other people or sutras. They should not scorn other teachers. They should not mention other people’s good or evil, or their strengths or weaknesses. They should not designate shravakas by name in describing their faults and impurities, nor designate them by name in praising their virtues, nor bear any resentment or hatred toward them. Because they will cultivate such a peaceful and agreeable state of mind, they will arouse no opposition in those who listen to them. To those who challenge or question them, they should not answer with lesser-vehicle teachings but only with the Great Vehicle, and explain it so that they will attain all-embracing wisdom.” (Threefold Lotus Sutra, p. 250)

The Buddha did not teach that simply abiding by right speech will allow anyone to attain buddhahood or any of the four noble states of liberation. It is not sufficient, because the state of liberation is not merely a state of being good and kind and thoughtful. It is a state of having attained liberating insight and selfless compassion that naturally expresses itself in ways of speaking and acting that are skillful and liberating to others. Even the voice-hearers and privately-awakened ones who are focused on their own spiritual welfare accord with right speech not to create good karma for themselves (which they are no longer concerned about) but because it is their natural means of expressing themselves given their liberation from the six lower realms. Right speech is a characteristic of those in these higher states who have attained sufficient self-control, mindfulness, and even liberating insight. Therefore, we don’t try to attain buddhahood through right speech, but as buddhahood manifests in our lives through our Odaimoku practice we should find that we are more and more in accord with right speech.

Even Nichiren, who is infamous for the harsh rebukes he directed toward those he believed were slandering the True Dharma, frequently advised his followers to speak calmly and politely, even when engaged in debates about the Lotus Sutra. A good example of how he felt his followers should conduct themselves can be found in a letter he ghostwrote for his follower Shijo Kingo to present to his lord. Shijo Kingo had been accused of acting boorishly at a public debate about Buddhism. In that letter, Nichiren wrote, “Why should I, one who believes in the Lotus Sutra and seeks the truth of Buddhism, plan wicked acts or engage in name-calling during a debate?” (WNS5, p. 108) In a letter to Nanjo Tokimitsu, advising him how to reply when his fellow samurai tried to convince him to give up his faith in the Lotus Sutra Nichiren told him to “always speak gently” and simply tell others to mind their own business. (WNS4, p. 119) Nichiren even wrote to his supporter Toki Jonin that he “should not engage in an argumentative debate in Shimofuda Province again” because he had already had a successful debate with a Tendai monk and it would be beneath his dignity to debate with others after that. (WNS2, p. 277) On another occasion, when Toki Jonin and two others were ordered to appear in front of the Board of Inquiry because of their support for Nichiren, he advised them to “refrain from chatting with fellow workers even if they are close friends of yours,” and to not speak unless questioned. He further advises, “Even if the plaintiff slanders you, ignore him once or twice, even though his slandering is about you. If he slanders you for the third time, calmly respond in gentle language without raising your voice or changing its tone.” (WNS6, p. 3) To a follower named Sammi-bo who was about to engage in a debate, Nichiren gave the following guidance:

In a public debate, when you are responding to questions about the Dharma-gate concerning the essential principles to live by, you must not ever appear to be speaking in a way that is improper, too forceful, or self-aggrandizing. That would be shameful. Always be harmonious in your actions, words, and thoughts, and be prudent when meeting other masters face-to-face.  (ST, p. 1489)

If we are truly disciples of Nichiren, we should follow his guidance and always endeavor to be calm and polite, to speak gently, and to avoid getting into unnecessary debates about Buddhism that will only cause people to turn away from the Lotus Sutra. If one is in a situation where it is appropriate to engage in inter-religious dialogue or even debate, one should still be prudent and act in a polite and dignified manner.

We might wonder what happens to Nichiren’s exhortations to engage in shakubuku (breaking and subduing evil). Nichiren’s own followers accused him of ignoring the peaceful practices of Chapter Fourteen of the Lotus Sutra. For example, he reports in the Letter from Teradomari:

Others say that what is expounded in the thirteenth chapter of the Lotus Sutra, Encouragement for Keeping this Sutra, about those who practice the Lotus Sutra encountering difficulties without fail is applicable to high grade bodhisattvas. One whose practice is low grade, like Nichiren, they maintain, ought to practice the tolerant way preached in the fourteenth chapter of the Lotus Sutra, Peaceful Practices, but he fails to follow it. (WNS2, p. 11 adapted)

In the Opening of the Eyes and many other works, Nichiren explained that while the peaceful practices of the fourteenth chapter exemplify the teaching method of shoju (embracing and accepting) that is to be used when people are not slandering the Dharma, the method of shakubuku must be used when the Dharma is being slandered.

Now, the two ways of propagation, embracing and subduing, are as incompatible with each other as fire and water. The fire dislikes the water, and the water hates the fire. Those who prefer embracing tend to laugh at those who practice subduing and vice versa. So, when the land is full of evil and ignorant people, embracing should take precedence as expounded in the “Peaceful Practices” chapter of the Lotus Sutra. However, when there are many cunning slanderers of the True Dharma, subduing should take precedence as expounded in the “Never Despising Bodhisattva” chapter. It is the same as using cold water when it is hot and fire when it is cold. Plants and trees are followers of the sun, so they suffer under the cold moon. Bodies of water are followers of the moon, so they lose their original nature when it is hot. In this Latter Age of Degeneration, there should be both embracing and subduing, because there are lands of evil people as well as those of people who try to destroy the Dharma. Therefore, we have to know whether Japan today is a land of evil people or that of destroyers of the Dharma.  (OE, 279)

As far as Nichiren was concerned, his contemporaries were destroying Buddhism from within and it was therefore his responsibility as a monk to censure false teachings and uphold the Lotus Sutra. He felt this his forceful words were therefore actually gentle words whose purpose was to protect people from slandering the Dharma. In a letter attributed to him called Zemmui Sanzo-sho (On Tripitaka Master Shubhakarasimha) we find the following explanation regarding forceful and gentle words:

Even if you resort to forceful words, if they help someone they can be considered to be speech that is true and gentle. However, if gentle speech injures someone then it should be considered speech that is false and forceful. The Buddhist teachings of today’s scholars are regarded as speech that is gentle and true, but it is all speech that is forceful and false. This is because their words go against the Lotus Sutra, which expresses the true intention of the Buddha. (ST, p. 476)

Where does this leave us then? As Nichiren’s disciples, should we be following his example and denouncing those teachings that misrepresent Buddhism, especially the Lotus Sutra? How do we reconcile this with right speech as the Buddha described it or the peaceful practices of the “Peaceful Practices” chapter? Do we just set those aside? Again, even though Nichiren advocated the practice of shakubuku for his time and place, he still advised his followers to be circumspect, calm, polite, and avoid unnecessary debates. Also keep in mind that Nichiren recognized that “In this Latter Age of Degeneration, there should be both embracing and subduing, because there are lands of evil people as well as those of people who try to destroy the Dharma.” Most of our countries are non-Buddhist, the kind of slander that Nichiren was concerned with is no longer an issue as non-Buddhists are not destroying the Dharma from within or misrepresenting it, they are simply ignorant of it. So it would seem that for most of us it is the peaceful practice of shoju, accepting and receiving others, even other Buddhists, that is the way to teach and practice at this time in our non-Buddhist world that is full of ignorance and evil but not slander of the Dharma as Nichiren knew it.

Those schools that Nichiren denounced are still around, but are they still slandering the Lotus Sutra and the Odaimoku practice? Here I am going to share my own view and experience. The most important difference between our time and Nichiren’s is that in most democratic countries the government does not control religious belief. In Nichiren’s day, the Imperial Court in Kyoto and the Shogunate in Kamakura did control, or at least tried to control, the religious establishment. The various schools and their teachers were constantly vying for support, patronage, official recognition, and even for land and political power. Official public debates were held that could even determine the affiliation of temples and their clergy. This is no longer the case. Because of freedom of religion and the separation of church and state in many democratic countries, those of us who follow a given teaching can share our teaching and practice with others without fear of government interference or persecution. We must simply state our case civilly and reasonably to our fellow citizens. If there are disagreements between our views and those of others, we must simply find ways of disagreeing without being disagreeable and getting our message out attractively and convincingly. Rarely is it ever convincing or attractive to engage in polemics against others.

I have had many occasions over the years to speak with Zen Buddhists, Pure Land Buddhists, Theravadin Buddhists, and others. I have found that with rare exceptions people can compare teachings and practices without getting offended and without compromising their principles. I have critiqued the overshadowing of the sutras by koans with Zen monks. I have explained why Nichiren chose the Odaimoku instead of the nembutsu to Pure Land Buddhists. I have explained that the Lotus Sutra is a teaching of far more depth than the Heart Sutra or Diamond Sutra to those who esteemed those sutras as representing the Buddha’s highest teachings. I have done this in civil and reasonable discussions. Today, Buddhists can take a more collegial approach to the Dharma, by which I mean we can calmly, courteously, and rationally compare and contrast our respective teachings and practices without taking things personally. In doing this, we all can deepen and enrich each other’s faith, understanding, and practice.

Last but not least, we must not overlook this statement of Nichiren: “However, when there are many cunning slanderers of the True Dharma, subduing should take precedence as expounded in the “Never Despising Bodhisattva” chapter.” What does this mean? It means that the practice of Never Despising Bodhisattva in that chapter exemplifies shakubuku, and that practice is actually in harmony with the Buddha’s teaching on right speech and the peaceful practices. In that chapter, Never Despising Bodhisattva bows to everyone he meets and says, “I deeply revere you. I could never find you unworthy of respect or put myself above you. For all of you are practicing the bodhisattva way and all of you will become buddhas.” (TLS, p. 322) This is to forthrightly uphold the gist of the Lotus Sutra. It does not go against the peaceful practices but it is the practice of shakubuku because this act of profound respect and these words of recognition of the buddha-nature in all beings is said even in the face of rejection and abuse. This is where right speech, an expression of profound respect for all, and the practice of shakubuku that breaks and subdues false and denigrating views come together. This is the ideal of right speech that Nichiren taught his followers to strive for.