If proper Buddhist sūtras are regarded as only those taught by the historical Śākyamuni Buddha, the Lotus Sūtra cannot be regarded as a proper Buddhist sūtra. We could also suppose that Śākyamuni Buddha’s teachings had been handed down orally and as a result these were compiled into the Lotus Sūtra after Śākyamuni Buddha’s death. However, we cannot say that every word, every phrase and every story of the Lotus Sūtra are Śākyamuni Buddha’s teachings. These are too fictional to be Śākyamuni Buddha’s teachings.

Of course, the stage set in the Lotus Sūtra is that Śākyamuni Buddha achieved awakening forty-odd years before as explained in Chapter 15, and the Lotus Sūtra was taught directly by Śākyamuni Buddha himself. That is because, more than anything, the creators of the Lotus Sūtra had absolute confidence that they were following the original will of Śākyamuni Buddha, and in that sense, we can certainly think of the Lotus Sūtra as “the teaching of the Buddha.”

What then is the original will of the Buddha? “All living beings can become buddhas. There is no living being who cannot become a buddha.” Since they understood that this was the will of Śākyamuni Buddha, the creators of the Lotus Sūtra probably felt that a great gap had developed between the original will of the Buddha, the teachings of Nikāya Buddhism, and those of Mahāyāna Buddhism besides the Lotus Sūtra. Nikāya Buddhism does not recognize that we can achieve buddhahood, and Mahāyāna Buddhism besides the Lotus Sūtra does not admit that the pratyekabuddhas and śrāvakas could ever become buddhas. Under these circumstances, to revive the original will of Śākyamuni Buddha, the creators of the sutra put his purpose into a beautifully adorned narrative form and called it the Lotus Sūtra.

Of course, when the sūtra was written, it met with criticism. Chapter 13, “Encouragement for Keeping This Sūtra,” describes:

“They made that sutra by themselves
In order to deceive the people of the world.”

These words may be the very words that the creators of the Lotus Sūtra were criticized with. From the same chapter:

“They will despise us,
Saying to us ironically,
‘You are Buddhas.’
But we will endure all these despising words.”

Undoubtedly, they were showered with words of contempt such as, “How splendid your opinion is. Now you get to become buddhas.” Surely there were those who were not ready to accept the idea that “all people can become buddhas, even me and you.”

This kind of criticism is also reflected in Chapter 20, “Never-Despising Bodhisattva.” This bodhisattva stood in a town, bowed to people and said to them, “I respect you deeply. I do not despise you. Why is that? It is because you will be able to practice the Way of Bodhisattvas and become Buddhas.”

In response to his continuous message, he was neither praised nor encouraged. People struck him with sticks, wood, tile and stones, abusing him. As a pilgrim trying to spread the message of the Buddha that “All people can become buddhas. There is not a single person who cannot become a Buddha,” he encountered the ill will and at times even violence of people who said things like, “What gives you the right to say that?! You’re not the Buddha. You’re way out of line telling us we can become buddhas!”

However, despite the criticism, the creators and promoters of the Lotus Sūtra did not flag in their attempts. Due to their efforts, the basic will of Śākyamuni Buddha has been revived. Through their hands, Śākyamuni Buddha continues to live on, and continues to actively try to save others. Their confidence in this belief has supported those who expound the Lotus Sūtra over the years.