On Repaying Debts of Gratitude
Nichiren
Chapter5(The Relative Superiority of All the Sutras Taught Throughout the Buddha’s Lifetime)
Main Text
Accordingly, let us turn to the text of the Lotus Sutra itself. There we find it stated that “This Lotus Sutra [is the secret storehouse of the Buddhas, the Thus Come Ones]. Among the sutras, it holds the highest place.”12 If we accept these words of the sutra, then, like the lord Shakra dwelling on the peak of Mount Sumeru, like the wish-granting jewel that crowns the wheel-turning kings, like the moon that dwells above the forest of trees, like the knot of flesh13 that tops the head of a Buddha, so the Lotus Sutra stands like a wish-granting jewel crowning the Flower Garland, Mahāvairochana, Nirvana, and all the other sutras.
If we set aside the pronouncements of the scholars and teachers and rely upon the text of the sutra, then we can see that the Lotus Sutra is superior to the Mahāvairochana, Flower Garland, and all the other sutras as plainly and as easily as a sighted person can distinguish heaven from earth when the sun is shining in a clear blue sky.
And if we examine the texts of the Mahāvairochana, Flower Garland, and the other sutras, we will find that there is not a word or even a brushstroke in them that resembles the above-cited passage of the Lotus Sutra. True, at times they speak about the superiority of the Mahayana sutras as compared to the Hinayana sutras, or of the Buddhist truth as opposed to secular truth, or they praise the truth of the Middle Way as opposed to the various views that phenomena are non-substantial or that they have only temporary existence.14 But in fact they are like the rulers of petty kingdoms who, when addressing their subjects, speak of themselves as great kings. It is the Lotus Sutra that, in comparison to these various rulers, is the true great king.
The Nirvana Sutra alone of all the sutras has passages that resemble those of the Lotus Sutra. For this reason, the Buddhist scholars who preceded T’ien-t’ai in both northern and southern China were led astray into declaring that the Lotus Sutra is inferior to the Nirvana Sutra. But if we examine the text of the Nirvana Sutra itself, we will find that, as in the Immeasurable Meanings Sutra, the comparison is being made between the Nirvana Sutra and the sutras of the Flower Garland, Āgama, Correct and Equal, and Wisdom periods that were expounded during the first forty and more years of the Buddha’s preaching life. It is in comparison to these earlier sutras that the Nirvana Sutra declares itself to be superior.
Moreover, the Nirvana Sutra, comparing itself with the Lotus Sutra, says: “When this [Nirvana] sutra was preached . . . the prediction had already been made in the Lotus Sutra that the eight thousand voice-hearers would attain Buddhahood,15 a prediction that was like a great harvest. Thus, the autumn harvest was over and the crop had been stored away for winter [when the Nirvana Sutra was expounded], and there was nothing left for it [but a few gleanings].” This passage from the Nirvana is saying that the Nirvana is inferior to the Lotus Sutra.
The above passages [from the Lotus and Nirvana sutras] are perfectly clear on this point. Nevertheless, even the great scholars of northern and southern China went astray, so students of later ages should take care to examine them very thoroughly. For the passage [from the Lotus Sutra] not only establishes the superiority of the Lotus Sutra over the Nirvana Sutra, but indicates its superiority over all other sutras in the worlds of the ten directions.
Earlier, there were those who were misled concerning these passages, but after the great teachers T’ien-t’ai, Miao-lo, and Dengyō had clearly indicated their meaning, one would suppose that any person with eyes would understand them. Nevertheless, even such men as Jikaku and Chishō of the Tendai school failed to understand these passages correctly, so what can one expect from the members of the other schools?
Notes
12. Lotus Sutra, chap. 14.
13. The knot of flesh is one of the thirty-two features of a Buddha.
14. This refers to the three truths of non-substantiality, temporary existence, and the Middle Way, which are expounded in the provisional teachings as being separate and independent of one another.
15. Lotus Sutra, chap. 13.
Lecture
From this point onward, the Daishonin judges the superiority of all the Buddhist sutras based on the clear passages of the Lotus Sutra.
The first scriptural passage he cites is from the Medicine King (Yakō) Chapter, the twenty-third chapter.
The phrase “Among the sutras” refers not only to the entire body of sutras expounded by Shakyamuni over his fifty years of teaching, but also to the sutras expounded by all Buddhas throughout the ten directions and three existences.
Because the Lotus Sutra is supreme among them, the text declares it to be “foremost and above all.”
However, even within the Lotus Sutra there are distinctions:
-
the Lotus Sutra taught by Shakyamuni during his lifetime,
-
the Lotus Sutra as revealed by T’ien-t’ai during the Former Day of the Law,
-
and the Lotus Sutra of the Latter Day of the Law as revealed by Nichiren Daishonin.
As Nichiren states, “The Buddha’s will is the Lotus Sutra, but the soul of Nichiren is nothing other than Nam-myoho-renge-kyo.” (WND1, Reply to Kyo’o, p. 412)
Shakyamuni’s purpose in appearing in this world was fulfilled through the twenty-eight chapters of the Lotus Sutra.
Nichiren Daishonin’s purpose in appearing was fulfilled through the Three Great Secret Laws of Nam-myoho-renge-kyo.
Tiantai emerged in the Former Day and propagated the Great Concentration and Insight (Maka Shikan); this was the form of the Lotus Sutra for that age.
Therefore, the passage in the Medicine King Chapter—“Among the sutras, it holds the highest place.”—must be understood to mean that the Buddhism of Nichiren Daishonin, the Lotus Sutra of the Latter Day of the Law, is the single highest teaching among all philosophies, ethics, religions, and systems of thought in the entire world.
Looking at today’s world, it is obvious that the foundations of philosophy, ethics, and thought are ultimately rooted in religious philosophies. One must perceive that Christianity, Islam, Hinduism, Theravāda Buddhism, and other inferior religions constitute their base.
Thus, no matter how profound their logic may appear, these philosophies ultimately remain derivatives of Christian or Hinayana thought—a fact clearly seen in the peace theories and views on civilization of figures such as Einstein, Toynbee, and Russell.
On the Superiority of the Lotus Sutra over the Mahāvairocana Sutra, the Flower Garland Sutra, and others
From this passage onward, the Daishonin reconciles the “similar statements” found in other sutras.
He first reconciles the earlier (pre-Lotus) sutras, specifically citing the Mahāvairocana Sutra and the Flower Garland (Kegon) Sutra in order to refute the Shingon and Kegon schools.
The phrase “there is not a word or even a brushstroke in them that resembles the above-cited passage of the Lotus Sutra” means that one must read the sutras by focusing on the object of comparison.
For example, pre-Lotus sutras teach the superiority of Buddhism over non-Buddhist teachings, or the superiority of Mahayana over Hinayana.
But nowhere—not in a single word or phrase—do they declare, as does the Lotus Sutra, that it is “supreme among all the sutras,” or that it is the “great king among all kings.”
Thus, the Daishonin negates the apparent similarities in the earlier sutras.
Next, from the passage beginning “The Nirvana Sutra alone of all the sutras…”, he reconciles the statement of the Nirvana Sutra.
By the phrase “The Nirvana Sutra alone of all the sutras has passages that resemble those of the Lotus Sutra.”, he refers specifically to the doctrine of the Five Flavors.
The Nirvana Sutra, Sacred Practice Chapter, states:
“Although the various Mahayana Vaipulya sutras possess immeasurable virtues,
when compared with this sutra, no analogy can express their difference.
Good man, it is like milk produced from a cow;
from milk comes cream,
from cream comes curds,
from curds comes clarified butter,
from clarified butter comes ghee.
Ghee is the finest.
One who takes it can cure all illnesses.
All medicines are contained within it.
Likewise, the Buddha expounds the twelve divisions of scripture;
from these come the sūtras,
from sūtras the Vaipulya teachings,
from Vaipulya the Prajñāpāramitā teachings,
and from Prajñāpāramitā the Great Nirvana Sutra.
This ghee represents the Buddha-nature.”
Tiantai used this as scriptural proof for his doctrine of the Five Periods, identifying the Great Nirvana Sutra as “ghee”—representing the Lotus Sutra and Nirvana Sutra.
Nichiren cites the Letter from Teradomari:
“The Nirvana Sutra speaks of a doctrine called the ‘Precious Compensation for Life.’
According to Tiantai’s interpretation, ‘life’ refers to the Lotus Sutra,
and the ‘precious compensation’ refers to the three prior teachings.
…The Nirvana Sutra’s perfect teaching ultimately returns to the Lotus Sutra.
Its share applies only to the three previous teachings.”
Another commentary states:
“The Lotus Sutra is like breaking the main enemy;
the Nirvana Sutra is like sweeping up the remnants.
Thus the Lotus is the great harvest,
and the Nirvana Sutra the gleanings.”
The passage in this treatise regarding “the eight thousand Śrāvakas … the autumn harvest, the winter storage,” is taken from the Nirvana Sutra, Tathāgata-nature Chapter, and should be understood in this connection.
Next, from the passage “Though the sutras clearly state this…”, the Daishonin teaches that one must understand the superiority and inferiority of all sutras in the ten directions.
The meaning is this:
If one recognizes that the Nirvana Sutra is inferior to the Lotus Sutra, then it naturally follows that all sutras in the ten directions are inferior to the Lotus Sutra.
Thus the relative superiority of all sutras becomes clear.
The Daishonin writes:
“After the determinations of Tiantai, Miaole, and Dengyō,
any person with eyes should already understand this.”
Since these great teachers established the supremacy of the Lotus Sutra, more than twelve centuries have passed.
Since Nichiren Daishonin established the Three Great Secret Laws and proclaimed the great path of “establishing the correct teaching for the peace of the land,” seven centuries have already passed.
How astonishingly little progress religion has made, and how deeply rooted mistaken views of religion still are!
If the Soka Gakkai had not arisen, who can imagine how many hundreds or thousands of years the world would have continued to be plunged into misery by false religions and mistaken doctrines?
Comments