From this chapter, the meaning of the sutra cited in the previous chapter is interpreted. First, it reveals that there is absolutely no Votary of the Lotus Sutra in Japan; next, it reveals that in the Latter Day of the Law, Nichiren Daishonin alone is the Votary of the Lotus Sutra.

Specifically, the phrase “among all living beings, [he] is also the foremost” refers to Nichiren Daishonin. To demonstrate this, the text first clarifies that there are no Votaries of the Lotus Sutra in Japan.

This is because, whether according to the Lotus Sutra itself or the interpretations of T’ien-t’ai and Dengyo, one is named a “Votary of the Lotus Sutra” only if they practice with the conviction that “the Lotus Sutra is the most difficult to believe and the most difficult to understand” and that it “stands supreme among all sutras.”

However, throughout Japan, people uniformly claim that the Lotus Sutra is “third among the sutras,” or that it “occupies the lowest position among the sutras.” Others claim it is “second among the sutras,” or “situated in the middle.”

This is because the entire country of Japan has been misled by Kobo, Jikaku, and Chisho, and has fallen into the erroneous doctrines of the Shingon school. How can such people of erroneous doctrines and evil schools be called Votaries of the Lotus Sutra? Therefore, in Japan, there is not a single Votary of the Lotus Sutra.

In India, when Shakyamuni Buddha, the lord of teachings, was preaching the Lotus Sutra, etc.

The statement that there have been only three Votaries of the Lotus Sutra throughout India, China, and Japan reveals that even in ancient times, Votaries of the Lotus Sutra were rare. From the nineteenth chapter beginning with “However, in Japan…,” it reveals that in Japan there are no Votaries of the Lotus Sutra at all, only slanderers of the Law.

The passage “Lord Shakyamuni, in the Treasure Tower chapter, gathered all the Buddhas…” demonstrates his supremacy in terms of ritual. The passage beginning “This Dainichi Nyorai…” demonstrates his supremacy in terms of the teaching preached.

In demonstrating supremacy through ritual: Since the emanation Buddhas are already on the ground, they are inferior. Since Taho (Many Treasures) Nyorai is within the tower, he is superior to the emanations. However, while Dainichi Nyorai sits in the lower seat to the south, Lord Shakyamuni takes the upper seat to the north; thus, he is the foremost.

Next, regarding supremacy in terms of the teaching preached: The three bodies of the provisional teachings have “not yet escaped impermanence”; therefore, the Dainichi Nyorai of the two sutras (Mahavairocana Sutra and Diamond Crown Sutra) is a retainer. Since the three bodies of the true teaching possess both substance and function eternally, Taho Nyorai of the Lotus Sutra is the lord.

However, this Taho Nyorai is also a Buddha of the Treasure Tower chapter of the Theoretical Teaching (Shakumon) and is therefore a retainer. Lord Shakyamuni of the Life Span (Juryo) chapter of the Essential Teaching (Honmon) is the Buddha of beginningless time (Kuon) and is therefore the Lord. Thus, the lord of the Dainichi of the two realms is Taho, and the lord of Taho is Shakyamuni; therefore, Shakyamuni is the foremost.

The Hokke Shuyo Sho (On Taking the Essence of the Lotus Sutra) states: “The Dainichi Nyorai of the Mahavairocana Sutra, the Diamond Crown Sutra, and the two realms are the attendants on the left and right of Taho Nyorai in the Treasure Tower chapter. They are like the two ministers of a worldly king. This Taho Buddha is also a retainer of the Lord of Teachings, Shakyamuni, of the Life Span chapter.” (Gosho p. 333)

As per the text above, the lord of the Dainichi of the two realms is Taho Nyorai. However, why does the main text say, “Dainichi Nyorai sits in the lower seat to the south of the Treasure Tower,” and not mention “Taho”?

Nichikan Shonin answers this question in his Mondan (Commentary) as follows: “There are two meanings here. First, it is to conform to other teachers. Volume 18 of the Mongu (Words and Phrases of the Lotus Sutra), citing the Kenki, says that referring to Taho as Dainichi is based on Amoghavajra’s Ritual of the Lotus Sutra, which makes the Dainichi of the two realms attendants. It names the Taho of the Lotus Sutra as the Non-Dual Dainichi and places him in the center. If so, even according to Amoghavajra’s ritual, the master-retainer relationship of the two kinds of Dainichi is clear. Second, it follows what is symbolized. The Chosho says that calling Taho ‘Dainichi’ is an interpretation signifying that Taho represents the Dharma Body. Therefore, it refers only to the Law Body (Dharma Body). The meaning is that the Law Body of the provisional teachings mentioned in the Mahavairocana Sutra is a retainer of the Law Body preached in the true teaching of the Lotus Sutra. Next, regarding ‘South is the lower seat’ and ‘North is the upper seat,’ this is based on the customs of India. In India, the right is noble and the left is base. Since the Treasure Tower faces West, when facing West, the North is to the right and is noble, while the South is to the left and is base.”

Regarding the concluding sentence, “This is indeed the Votary of the Lotus Sutra,” why is Shakyamuni called a “Votary” and not “Lord of Teachings”? Nichikan Shonin explains this doubt by stating that a Votary has two aspects: “practice for oneself” and “converting others.” Here, the term “Votary” is used in reference to converting others.

and was honored with the title of Great Teacher, etc.

The phrase “defeating the schools of the South and North and becoming a Great Teacher in his present body” reveals the meaning of being “the first.” The phrase “defeating the six schools to become the fundamental Great Teacher, the first in the beginning of Japan” also reveals the meaning of being “the first.”

Regarding this text “the first in the beginning of Japan,” the Mondan interprets it as follows: “There are two meanings regarding the word ‘first.’ One is identifying the ultimate excellence as ‘first,’ as in ‘the most foremost.’ Two is identifying the head of a sequence as ‘first,’ as in ‘Introduction, Chapter One.’ Here, ‘first’ carries the meaning of being the head of the sequence. One should know that ‘first in the beginning’ reveals the meaning of the two words ‘fundamental’ (root/basis). That is, looking backward [to the past], he is the Great Teacher of the origin of Japan, hence called the Fundamental Great Teacher. Looking forward [to the future], he is the foremost Great Teacher, hence called the Fundamental Great Teacher. Thus, the meaning is revealed by looking at both before and after.”

Furthermore, Nichikan Shonin refutes the interpretation in the Keimo—which interprets it as “He was called first because he was the very first Votary of the Lotus Sutra in Japan”—saying this is “not appropriate.”

And how about Nichiren Daishonin? Since he has already defeated the erroneous doctrines of the various schools and propagated the Mystic Law unheard of in previous ages, it is only natural that he is the foremost Votary of the Lotus Sutra.

The Senji Sho (The Selection of the Time) states: “There can be no doubt that Nichiren is the foremost votary of the Lotus Sutra in all of Japan. From this, you may surmise that there is no one who can stand shoulder to shoulder with him in China, India, or within the entire continent of Jambudvipa.” (Gosho p. 284)

However, one might ask: Although Nichiren Daishonin defeated the erroneous doctrines of the various schools, he has not yet become a “Great Teacher” (Daishi), so can he really be called “the first”?

The answer to this doubt is as follows: The Actions of the Votary of the Lotus Sutra states: “If this were the reign of a worthy king or a sage ruler, then the supreme edict in Japan would be issued, and I would be granted the title of Great Teacher in this present life.” (Gosho p. 909)

Even if one possesses the virtue of a Great Teacher, the title of Great Teacher is not granted unless it is the reign of a worthy king or a sage ruler.

a sage will appear once every thousand years, and a worthy once every five hundred

During the 1,800-plus years after the Buddha’s passing, three people—Shakyamuni, T’ien-t’ai, and Dengyo—preached the Lotus Sutra and saved the people. It is truly astonishing that the Lotus Sutra of the Former and Middle Days of the Law was upheld as the philosophy of the Eastern peoples for over 1,800 years.

It is said that a Sage is one who perceives the truth by himself, while a Wise Man is one who perceives the truth through receiving instruction. It is also said, “One who knows the three existences (past, present, and future) is called a Sage.” The true Sage is Nichiren Daishonin alone, who knew the three existences, attained enlightenment of the Buddha vehicle by himself, and declared, “Nichiren is the foremost Sage in all of Jambudvipa.” Therefore, we call him the Daishonin (Great Sage); this is another name for the True Buddha. We must shout aloud that in the modern age, unless one takes faith in Nichiren Daishonin, the misery of the world’s people cannot be resolved, nor can true world peace exist.

Buddhism is Deductive Philosophy

Buddhism is the highest peak of deductive philosophy; the Buddha appeared due to a “great and sole causal relation” and preached the ultimate philosophy of great life. Because Buddhist philosophy fully elucidates the fundamental philosophy of life, it is vastly superior to Western philosophies such as idealism or materialism. Even regarding the concept of “repaying debts of gratitude,” which is the theme of this lecture, or regarding the “mentor-disciple relationship,” Western philosophy is surprisingly impoverished. This merely demonstrates the poverty and low grade of Western philosophy.

Western philosophy is inductive. Therefore, the views on the mentor-disciple relationship—such as Plato toward Aristotle, or Feuerbach toward Hegel—are truly confrontational and antagonistic, which is fundamentally different from the mentor-disciple relationship in the deductive philosophy of Buddhism. In other words, considering it from every field of thought, one must conclude that Buddhism is tens of millions of times superior to Western philosophy.