The Attainment of Buddhahoodin Principle and in Its Actual Aspect Chapter4
Furthermore, there are two time periods when the Lotus Sutra spreads. They are the time when Shakyamuni was in the world and the Latter Day of the Law. Likewise, there are two teachings that are put into practice. In the Buddha’s lifetime, it was the pure and perfect teaching, the sutra of the single true teaching. And now, the Latter Day after the Buddha’s passing, is the time when the essential teaching alone will spread.
Already two hundred and more years have passed since the time for the spread of the theoretical teaching ended. T’ien-t’ai and Dengyō were the very persons who could propagate the theoretical teaching, and both have passed away. Nichiren has truly been given this time. How could I possibly not spread the essential teaching, which perfectly suits the age? There is a vast difference between the essential teaching and the theoretical teaching in terms of the capacity of the people, the doctrine, and the time of its spread.
Question: Are you, Nichiren, the only one aware of this matter?
Answer: “Vasubandhu and Nāgārjuna clearly perceived the truth in their hearts.”4 The Great Teacher T’ien-t’ai says, “In the last five-hundred-year period, the mystic way will spread and benefit humankind far into the future.”5 The Great Teacher Dengyō states, “The Former and Middle Days are almost over, and the Latter Day is near at hand. Now indeed is the time when the one vehicle of the Lotus Sutra will prove how perfectly it fits the capacities of all people. How do we know this is true? Because the ‘Peaceful Practices’ chapter of the Lotus Sutra states, ‘In the latter age hereafter, when the Law is about to perish [accept and embrace the Lotus Sutra].’”6 These scholars and teachers knew that in the Latter Day of the Law, the age of conflict, the Bodhisattvas of the Earth would appear and spread Nam-myoho-renge-kyo, the heart of the essential teaching. They longed for this time and made comments such as these.
Furthermore, with regard to the attainment of Buddhahood in one’s present form, the theoretical teaching is the gate that makes entry possible, while the essential teaching is the true doctrine that makes the attainment of Buddhahood in one’s present form possible. Whether concerning those who are believed to have gained the way through the theoretical teaching, or whether concerning the attainment of Buddhahood in terms of the seeds of similar species or in terms of the seeds of opposite species,7 the true significance of attaining Buddhahood in one’s present form is found only in the “Life Span” chapter of the essential teaching. Thus always consider the matter in this way. This is correct understanding.
Background
Nichiren Daishonin wrote this letter on the fifth day of the tenth month in 1280 at Minobu in answer to a question posed by Myōichi-nyo. Three months earlier he had written an answer to a related question from her, and now he praises her for asking questions “again and again” about the doctrine of attaining Buddhahood in one’s present form. In this letter the Daishonin emphasizes first the vital importance of this doctrine for believers in his teaching, and second, that the true doctrine of attaining Buddhahood in one’s present form is found in the Lotus Sutra alone. In the Lotus, he says, the doctrine is set forth both in principle, in the theoretical teaching, and in its actual aspect, in the essential teaching. Further, he explains, the time to spread Nam-myoho-renge-kyo, the heart of the essential teaching, is now, the Latter Day of the Law. He points to statements by the Great Teachers T’ien-t’ai and Dengyō showing that, in addition to Nāgārjuna and Vasubandhu, they too understood that the heart of the essential teaching, Nam-myoho-renge-kyo, would be spread in the Latter Day and that they longed for this time.
Notes
4. Great Concentration and Insight.
5. The Words and Phrases of the Lotus Sutra.
6. An Essay on the Protection of the Nation.
7. “The attainment of Buddhahood in terms of the seeds of similar species” means that the three inherent potentials—the innate Buddha nature, the wisdom to perceive it, and the good deeds to develop this wisdom and cause the Buddha nature to emerge—work together to enable one to attain Buddhahood. “The attainment of Buddhahood in terms of the seeds of opposite species” means that the three paths of earthly desires, karma, and suffering manifest as the three virtues of the Dharma body, wisdom, and emancipation, thus enabling one to attain Buddhahood.