The “Nirvāṇa by the two vehicles” refers to the enlightenment achieved by Sravakas and Pratyekabuddhas under the guidance of the Lesser Vehicle. Because students of the Lesser Vehicle looked upon the world negatively (as something from which to escape), they eventually refused to continue the dangerous and tiresome journey through life. The enlightenment which they attained could be described as “reducing the body to ashes and the mind to annihilation in the great void.” But this, said the Buddha, is only an expedient along the journey. It is meant only to keep people from getting attached to physical or mental objects.
Introduction to the Lotus SutraCategory Archives: LS Introduction
Universal Salvation
The Great Vehicle teaches that all living beings will attain the enlightenment of the Buddha, become Buddhas themselves, and be freed from sufferings. Suppose, however, that someone were to attain enlightenment, but only for his own sake and not for the sake of others. This achievement would be in the narrow-minded and selfish spirit of the Lesser Vehicle. The Great Vehicle, on the other hand, teaches not individual, but universal salvation: all should equally attain the enlightenment of the Buddha. The words, “And may we and all other living beings Attain the enlightenment of the Buddha!” express this merciful yearning of the Great Vehicle for universal salvation—for the salvation of all beings without exception.
Introduction to the Lotus SutraThe Realm of Origin
The narrative of Great-Universally-Excelling-Wisdom Buddha can be considered an introduction to the “Realm of Origin” (Hommon), which is the key philosophy of the Lotus Sutra. In some ways, this story foreshadows the fundamental view of the Realm of Origin (Hommon), which will be revealed in later chapters, especially in Chapter Sixteen, “The Duration of the Life of the Buddha.” First, the facts that Great-Universally-Excelling-Wisdom Buddha expounded the Lotus Sutra a long time ago, and the sixteen princes kept it and continue to expound it even now, indicate that the Lotus Sutra is the eternal truth, transcending the concepts of time and space. Second, the fact that the Buddhas of the worlds of the ten directions obtained enlightenment through the Lotus Sutra suggests that all the teachings of and faith in the Buddhas are to be merged into the teachings of and faith in the Lotus Sutra. Finally, the central cosmic figure among these Buddhas is Sakyamuni, who resides in this World of Endurance (Saha-world).
Introduction to the Lotus SutraThe Vast Compassion of Sakyamuni
Traditionally, the small herbs are interpreted as humans and deities, the middle-sized herbs as “hearers” and “private Buddhas,” and the large herbs, stems, and branches as Bodhisattvas. The latter can be divided into three levels of accomplishment. The vast compassion of Sakyamuni is distributed equally to all living beings in order to lead them all to the enlightenment of the Buddha.
Introduction to the Lotus SutraUnderstanding By Faith
[W]hy is Chapter Four called “Understanding by Faith?” This refers to the mental attitude of accepting faith. Faith appears in an honest heart. Neither logic nor reason can awaken faith in us. Faith grows beyond reason when we encounter someone beyond our capacities, or when we unexpectedly touch something absolute in our lives or in the cosmos. In Chapter Three, the sutra maintains, “They will be able to follow this sutra only because they believe my words, not because of their own wisdom” (p. 80).
Introduction to the Lotus SutraNarratives of the Buddha in the Future
The Lotus Sutra can be seen as a book of prophetic teachings. For this reason, Nichiren called these teachings “narratives of the Buddha in the future.” These narratives of the future, however, do not merely prophesy what will happen in coming generations. Their point is that Sakyamuni teaches living beings how to perform practices in an era when he does not physically exist. Since the words of the Buddha are true, we are expected to accept them as the Truth, and we are all required to follow the teaching
Nichiren actually put into practice what the Lotus Sutra had expounded concerning its propagation in the future. His determined efforts, however, raised opposition, which led to persecutions.
Introduction to the Lotus SutraThe Remedy
Sakyamuni indicates the path to true happiness by first pointing out that suffering in this world surely exists. Then in the last verses of Chapter 3 he gives the remedy.
I am the father of this world, the best of the sages. All living beings are my children. They are deeply attached to the pleasures of the world. They lack wisdom. The triple world is not peaceful. It is like the burning house. It is full of sufferings. It is dreadful. There are always the sufferings of birth, old age, disease, and death. They are like flames raging endlessly. I have already left the burning house of the triple world. I am tranquil and peaceful in a bower in the forest. This triple world is my property. All living beings in it are my children. There are many sufferings in this world. Only I can save all living beings.
It is based on this passage that Nichiren formulated his doctrine of the three virtues of the Buddha: he is our master, our teacher, and our parent.
Introduction to the Lotus SutraOffering of Robes
Sariputra was the first among the Ten Great Disciples and the numerous other “hearers” and arhats who were personally assured by Sakyamuni of future Buddhahood. The congregation rejoiced to see that Sariputra was assured of his future Buddhahood, took off their outer robes, and offered them to the Buddha. (The monks, who had practically no possessions, were offering their only “luxury.” Wealthy followers made more costly offerings.) They venerated the Buddha and exalted him, saying, “The Buddha first turned the wheel of the law at Varanasi a long time ago. Now he turns the wheel of the unsurpassed and greatest law.”
Introduction to the Lotus SutraExpedient Words
[W]ords function only if commonly understood within a given society. If they are clearly understood, they bear objective meanings. This objectivity, however, is not absolute. It depends on conventional practices mutually agreed upon within a particular society. Something acceptable or commonly understood within one society may be neither acceptable nor understood in another society. Words, by themselves, cannot express the truth in full. If someone wants to expound the truth in words, his explanation will naturally have the characteristic of an expedient. The truth of enlightenment is beyond all our normal experience. There are no words to describe it. Therefore it can be expressed only partially, by expedients. Moreover, each expedient can be presented only in a limited form and on a case-by-case basis. (What makes good sense to one person may make no sense at all to somebody else.)
Introduction to the Lotus SutraTwo Identities of the Great Vehicle
[W]e need a central theme or foundation to unify our many theories of the truth—some theme which has already served us well in the past. So we pick out the one which has been of the most value. In Buddhism, the Bodhisattva Vehicle, or Great Vehicle, has been of the most value. Accordingly, the Great Vehicle has two identities: one which is unified as an expedient, and one which unifies the three expedients as the true teaching. The former is the Great Vehicle, the Bodhisattva Vehicle, in relation to the other two vehicles. The latter is the one which is higher in value and embraces the other two by transcending any contrast between them. In this case, the Bodhisattva Vehicle may be a synonym for the One Buddha Vehicle.
Since the Bodhisattva Vehicle is the basis for the unification of the three vehicles, it follows that the “hearers” and “private Buddhas” are themselves really Bodhisattvas without knowing it. So the Buddha says:
“Śāriputra! Some disciples of mine, who think that they are Arhats or Pratyekabuddhas, will not be my disciples or Arhats or Pratyekabuddhas if they do not hear or know that the Buddhas, the Tathāgatas, teach only Bodhisattvas.”
Introduction to the Lotus Sutra