The two methods of embracing and subduing are said by Nichiren to be as incompatible as fire and water. ”The way of embracing is as different from the way of subduing as water is from fire. Fire dislikes water. Water hates fire. Those who embrace laugh at those who subdue. Those who subdue feel sorry for those who embrace.” (Murano 2000, p. 122 adapted). Nichiren quotes Guanding (562-632) as saying of Buddhist monks that in regard to the two methods of propagation: ”When the world is not peaceful, they should carry staves. When the world is peaceful, they should observe the precepts. They should choose one or the other according to the needs of the time. They should not constantly cling to either of the two.” (Murano 2000, p. 122 adapted) A choice is set up between the two contrasting methods. But how different, really, are the ways of embracing and subduing? Guandin’s statement underscores the matter of the precepts – those who follow the way of embracing will follow the precepts including the precepts against killing and fighting, whereas those who follow the way of subduing are to set aside the precepts and take up arms to defend themselves. From examining the passages cited in the Nirvāṇa Sūtra and the Lotus Sūtra that are said to exemplify the ways of embracing and subduing it would appear that during a time when embracing is the correct method the laymen should follow the five precepts and the monastics should follow the monastic precepts and avoid violence of any kind. In addition, the monastics should stay away from people in power, refrain from criticizing others, practice meditation in seclusion, and only teach when approached by those respectfully seeking the Dharma. On the other hand, during a time when subduing is the correct method, the laypeople should set aside the five precepts (the first of which prohibits killing and violence) and take up arms to defend the True Dharma and the monastics who uphold it, while the true monastics are allowed to keep company with those who can defend them and, according to Guanding, even take up staves themselves. In addition, the true monastics should publicly roar the lion’s roar by actively preaching the Dharma, denouncing false teachings and corruption in the Sangha, and expound the universality of buddha-nature even to those who refuse to listen and may even react violently. The watery method of embracing is therefore the way of seclusion, meditation, and non-violence; whereas the fiery method of subduing is the way of publicly preaching the True Dharma to those who may be violently opposed to it and it allows for the taking up of arms for defense. These two ways would indeed seem to be contradictory.

The ways of embracing and subduing, however, are not entirely opposed. They both have the same aim: the expounding of the True Dharma. They are both based on the compassionate motivation to teach people that all beings are capable of realizing buddhahood. The exemplar of the way of subduing in