In discussing Chapter 22, Transmission, Nikkyō Niwano details the Three Wisdoms of the Tathāgata which we must try to approach as we preach the Lotus Sutra.
Buddhism for Today, p345-346The Tathāgata is most benevolent and compassionate in preaching the Law, and he preaches it perfectly and calmly, with not the slightest mean and stingy mind, not fearful of anything or swayed by anything. We must try as hard as possible to approach the mental state of the Tathāgata. He can fearlessly give the Buddha-wisdom, the Tathāgata-wisdom, and the Self-existent wisdom to all living beings. These three wisdoms of the Tathāgata summarize the truths taught in the Lotus Sutra. However, these three wisdoms have been misunderstood by many people.
“Buddha” means the Enlightened One, or the Knower, that is, one who has realized the truth of all things in the universe. Accordingly, the Buddha-wisdom indicates the wisdom by which the Buddha has realized the universal truth and can discern the real state of all things. It is the wisdom of the truth.
“Tathāgata” means one who has come from the world of truth. There is profound significance in the fact that the Tathāgata not only has realized the truth but also has come from the world of truth. The place to which he has come is the world of living beings, this sahā-world of suffering and illusion. The reason that he has come to this world is his benevolent and compassionate mind, which causes all living beings to realize the truth for their salvation. Therefore, the Tathāgata-wisdom means the wisdom of benevolence and compassion.
Self-existent wisdom is the most difficult to understand of the three wisdoms. “Self-existent” means self-born, namely, a faith that is self born in man’s mind. Accordingly, Self-existent wisdom indicates the wisdom of faith.
We require all three wisdoms: the wisdoms of the truth, of benevolence and compassion, and of faith. The Tathāgata can bestow these three wisdoms upon us, for the Tathāgata is the great lord of giving to all living beings. None is a greater lord of giving than the Tathāgata, because he can give all three of these wisdoms to all living beings. All the teachings preached in the Lotus Sutra resolve themselves into these three wisdoms of the Tathāgata.
And while “all the teachings preached in the Lotus Sutra resolve themselves into these three wisdoms of the Tathāgata,” we can also say that none of the teachings of the Tathāgata are outside the Lotus Sutra’s wisdom. As Nikkyō Niwano explains:
Buddhism for Today, p346-347How do the bodhisattvas deal with people who do not believe in the sutra? The Buddha instructed the bodhisattvas: “Do you show, teach, benefit, and rejoice them with the other tactful profound laws of the Tathāgata.”
As already explained, to show, teach, benefit, and rejoice someone with the teaching indicates the order that we must follow in leading people to the teaching. First, we show them the general meaning of the teaching. Then, seeing that they have been affected by it, we teach them its deep meaning. Next, realizing that they appear to understand it, we lead them to practice it and to obtain its benefit. Finally, we so act toward them as to gladden them in keeping the teaching.
The Buddha’s teachings are said to number eighty-four thousand, and among them there is not one that is useless. All his teachings are sacred. The Buddha freely preached the Law according to the occasion and the mental and spiritual capacities of his listeners. It may safely be said that within his teachings there are ways of preaching suitable for all kinds of people.
The Buddha taught the bodhisattvas: “If there are people who do not believe in the Lotus Sutra when you preach directly to them, you may choose any of my teachings, not limiting yourselves to the sutra.” Indeed, the Lotus Sutra is the culmination of all the Buddha’s teachings and therefore supreme among the many Buddhist sutras. But we must not become exclusive and rigid in our adherence to the Lotus Sutra. Nichiren did not hold only to this sutra but, in order to commend it, freely used quotations from many other sutras. We need to do so still more m the present world. If we exert every effort to lead others thus to the Righteous Law, we shall have repaid the grace of the buddhas. This is our greatest return for the buddhas’ grace.