The perpetuation of the Truth

The purpose of Buddha’s work has been laid down, the assurance given to his followers, and the foundation of the Sole Road [One Vehicle] explained. The further revelation naturally turns to how the destiny is to be worked out by the Bodhisattvas. The essence of Bodhisattvaship in this sense consists in the adoration paid to the sacred text of the Lotus, the embodiment of universal truths – adoration not only in worship through ceremonies and recitations, but in practicing its precepts and preaching its truths to others; in short, in living the life of Truth according to the sermons of the Lotus. The Bodhisattva is the messenger of the Tathāgata, the one sent by him, who does the work of the Tathāgata, who puts absolute faith in Buddha and his Truth, and lives the life of Truth, especially by working to propagate the truths of the Lotus among the degenerate people of the Latter Days. [Tathagata (Jap. Nyorai) means the “Truth-winner” and, at the same time, “Truth-revealer.”] Thus, chapter 10, entitled the ” Preacher,” consists of the injunctions given to the Bodhisattvas to live worthy of their high aim and in obedience to Buddha’s message and commission.

A vision follows the injunction, a miraculous revelation, as well as an apocalyptic assurance (chapter 11, entitled “The Apparition of the Heavenly Shrine”). A vast shrine (stupa) adorned with the seven kinds of jewels appears in front of Śākyamuni as he is preaching; heavenly hosts surround it, waving banners, burning incense, playing music; the air becomes luminous, iridescent, fragrant; the sky resounds with heavenly music and chanted hymns. Suddenly, the scene is totally transformed, as we see in apocalyptic literature generally. A voice is heard from within the shrine in the praise of Śākyamuni’s work and sermons. In the midst of the celestial glories and the hosts of heavenly beings, the Heavenly Shrine is opened, and therein is seen seated the Buddha Prabhūtaratna [Many Treasures, Jap. Tahō], who long since passed away from his earthly manifestation, and has now appeared, to adore Śākyamuni, who is still working in the world. The dramatic situation reaches its climax when the old Buddha invites the present one, and the two sit side by side in the Shrine. The joint proclamation made by them is to prepare the disciples for the approaching end of Śākyamuni’s earthly ministry, and to encourage and stimulate them to the work to be done after the master’s passing away. “Revere the Truth revealed in this holy book, and preach it to others! Anyone who will fulfil this task, so difficult to do, is entitled to attain the Way of Buddha, beyond comparison. He is the child of Buddha, the eyes of the world, and will be praised by all Buddhas.”

The admonition is further encouraged by the prophetic vyākaraṇa [prediction of future Buddhahood] given to Devadatta, the wicked cousin of Buddha, who, because of his long connection with Śākyamuni, will, in spite of his wickedness, attain Buddhahood at a certain future time. Moreover, the assurance of the final perfection is vividly impressed by the instantaneous transformation of a Nāga (Serpent-tribe) [dragon] girl, who now appears as a preacher of the Perfect Truth and one of the Tathāgata’s messengers. The final conversion of the typical wicked man and of the innocent girl indicate that Buddhahood is to be realized by all; and these episodes were always a source of inspiring faith and encouraged trust in the efficacy of the excellent truth revealed in the book.

After the apocalyptic scene and the miraculous conversion, other practical admonitions are given to the future Buddhas. Two ways of spreading the truth are indicated, one the way of vigorous polemic, the repressive and aggressive method of propaganda, and the other the way of pacific self-training, the gentle, persuasive method (chapters 13 and 14, entitled respectively the “Exertion,” or “Perseverance,” and the “Peaceful Training”). The peaceful training in meditation and watchfulness over self was a source of great inspiration to many Buddhists; but greater, at least so far as Nichiren is concerned, was the power inspired by the admonition to perseverance. Indeed, the characteristic feature in Nichiren’s ideal consisted in translating into life the exhortations to strenuous effort, in what he called the ” reading of the Scripture by the bodily life,” which meant actual life, fully in accordance with the truths taught in the book, especially with the exhortations, encouragement, and assurances contained in this chapter on ” Perseverance.” As we shall see later, in every hardship and peril which Nichiren encountered, he derived consolation from Buddha’s reassurance, and stimulating inspiration from the vows uttered by his disciples to sacrifice everything for the sake of the Truth, and to endure perils, sustained by firm belief in the mission of the Tathāgata’s messengers. (“Primeval” is used here and in the sequel of beings, attributes, and relations in a transcendent sphere of reality, in distinction from the world of historical manifestation.)

With these exhortations given to future Buddhas closes the first grand division of the book, which is the revelation of the Sole Road [One Vehicle] proclaimed by Śākyamuni in the “manifestation” aspect of his personality. With the fifteenth chapter opens the revelation of his true, eternal, primeval personality, together with the apparition of his primeval disciples, the vows they take, and the mission entrusted to them.

This thought on the two aspects of Buddha’s personality is a consummate outcome of religious and philosophical speculation on the transient and the everlasting aspects of Buddha’s person and work – a matter touched upon before, when we characterized the book, Lotus, as the Johannine literature of Buddhism. And now, in the last half, is revealed the primeval Buddhahood or the entity and functions of the Buddhist Logos [the active rational and spiritual principle that permeates all reality]. So long as the Buddhists regard their master as a man who achieved Buddhahood at a certain time, they fail to recognize the true person of Buddha, who in reality from eternity has been Buddha, the lord of the world. So long as the vision of Buddhists is thus limited, they are unaware of their own true being, which is as eternal as Buddha’s own primeval nature and attainment. The Truth is eternal, therefore the person who reveals it is also eternal, and the relation between master and disciples is nothing but an original and primeval kinship. This is the fundamental conception, which is further elucidated by showing visions reaching to the eternally past as well as to the everlasting future.

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NICHIREN: THE BUDDHIST PROPHET

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The introduction and the exposition of the ideal aim

The [Lotus Sutra] opens with a prelude played in the serene light of the stage, the Vulture Peak idealized, which is illumined by the rays emitted from Buddha’s forehead. He sits immersed in deep contemplation, and yet in the air made brilliant by his spiritual radiance are seen not only innumerable Buddhas and saints, who move in the luminous air, but existences of all kinds, down to those in the nethermost purgatories. Heavenly flowers pour upon the place, the quaking of the earth heralds the approach of an extraordinary occasion, and the congregation is deeply moved with amazement and admiration – men and gods, saints and ascetics, demons and serpent-kings – all are tense with wondering expectation of what the Lord Buddha is going to reveal. (Chapter 1, Introduction.)

Buddha arises out of contemplation, and what he reveals is that the real import of the Dharma is beyond the ordinary comprehension or reasoning, and that only those who put faith in the unique truth promulgated by all Buddhas are enabled to grasp it. What he now means to disclose is the truth of the Sole Road (Ekayāna) [One Vehicle] which has enabled the Buddhas of the past to attain Buddhahood, and which is destined to lead all beings, the future Buddhas, to the same attainment. The Truth is one and the goal the same; but the means and methods are not, because the beings to be enlightened are various in character, capability, and inclination. Thus, all Buddhas have entered upon their training and work for the purpose of leading all beings to the same height of attainment they themselves have reached, and Śākyamuni is one of these. Yet, mindful of the varying dispositions of the beings to be instructed, Buddha has opened three gateways, one for those who are keen for knowledge and illumination in philosophical truths, that is, for the Śrāvakas; the second for those who are inclined to meditation and self-seclusion – the Pratyekabuddhas; and the third for those who wish to perfect themselves along with others – the Bodhisattvas. Although these three ways are different in method and in result, they are destined finally to converge to one and the same Sole Road of Buddhahood. The opening of the different gateways is due to the “tactfulness” (upāya-kauśalya) [skillful means] of Buddha’s educative method, while the basis of all lies in the same Truth, and the aim is universal enlightenment. This idea of tactfulness, or pedagogic method, gave to many Buddhist thinkers a clue to explain the diversity existing within Buddhism, and we shall later see how Nichiren made use of this explanation. (Chapter 2, Expedients)

The discourse now proceeds to further elucidation of the relation between the final aim and the educative methods. Three parables are adduced for this purpose: the parable of rescuing children out of a burning house; the parable of bringing a prodigal son to the consciousness of his original dignity and properties; and the simile of the rainwater nourishing all kinds of plants (chapters 3-5). Śākyamuni, our master, is at the same time the father of all beings, who tries and does everything to save his errant children. The truth he teaches is the universal truth which can finally be realized by all beings in various existences, just as rainwater, one in essence and taste, enables all sorts of plants to grow and flourish, each according to its capacity and disposition. Thus, the tactful achievement of Buddha’s revelation is possible, because he has himself realized the truth of existence, and his person is the embodiment of universal Dharma.

What is set forth is the aim of all Buddhas, and the efficacy of the truth they reveal to lead all beings to enlightenment. The leader in this work is found in the person of Śākyamuni, and naturally all of his disciples are assured of the highest attainment and made representatives of the future Buddhas. This assurance, called vyākaraṇa, is a prophetic revelation given to those earnest Buddhists who would engage themselves to practice the moral perfection of the Bodhisattva.

The Bodhisattva is a Buddhist who has expressed his desire to perfect himself by saving others and taken the vow (praṇidhāna) [the aspiration or resolution undertaken by a Bodhisattva at the outset of his spiritual career] in presence of a Buddha, as his master and witness, and who lives his life, dedicating all his goods to the spiritual welfare of all fellow beings. When a Bodhisattva takes the vow, and his zeal proves worthy of his determined vow, the Buddha, his witness, assures the Bodhisattva of his future attainment, and reveals his destiny by prophesying how and when the final end of Buddhahood will be attained. The vow (Jap. seigwan, Skt. praṇidhāna), the dedication (Jap. ekō, Skt. pariṇamaṇa), and the assurance (Jap. juki, Skt. vyākaraṇa), make up the three cardinal points in Buddhist ethics for the achievement of the Bodhisattva ideals.

In accordance with this principle of Buddhist ethics, the discourse of the Lotus proceeds (in chapters 6-9), to reveal the vyākaraṇa given by Śākyamuni to his disciples, assuring them their future destiny, as well as telling the remote causes accumulated for its fulfilment. The vyākaraṇas given in these chapters are indeed prophecies, but Buddhist thought has never been satisfied without referring future accomplishments to their past causes. This is the reason why chapter 7 tells how the start was made by Śākyamuni, in a remote past, when he was a prince and took the vows of Bodhisattvaship before the Buddha Mahābhijnā-jnānābhibhū [Great-Universal-Wisdom-Excellence], and how, ever since, the connection between himself and his disciples has been maintained. Just as the vows taken by that prince, have been accomplished and his master’s vyākaraṇa fulfilled, so will the destiny of his present disciples surely be attained. And thus the prophetic assurance is extended to all Buddhists of the future. These discourses have been a great inspiration to many earnest Buddhists, who have journeyed on the way to their perfection with confidence in the assurance given in these chapters.

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NICHIREN: THE BUDDHIST PROPHET

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