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

Table of Contents

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