The Essentials for Attaining Buddhahood

Background

This letter is addressed to Soya, a lay follower who lived in Soya Village in Shimōsa Province. His full name and title were Soya Jirō Hyōe-no-jō Kyōshin, and he is thought to have been an officer of the high court of the Kamakura shogunate. He had converted to Nichiren Daishonin’s teachings around 1260 and became one of the leading believers in the area, together with Toki Jōnin and Ōta Jōmyō.

In 1271, Soya became a lay priest and was given the Buddhist name Hōren Nichirai by the Daishonin. Hōren built two temples and lived at one of them until he died in 1291 at the age of sixty-eight.

In this letter, the Daishonin first quotes the “Expedient Means” chapter of the Lotus Sutra and states, “The way to Buddhahood lies within the two elements of reality and wisdom.” Reality indicates the ultimate truth that the Law permeates all phenomena in the universe. Wisdom, on the other hand, means the ability to perceive and understand this truth. When this wisdom exists—when the “water of wisdom” fills the “riverbed of reality”—it is known as the fusion of reality and wisdom. This is enlightenment. In other words, one illuminates and manifests the Law in one’s own life.

The Daishonin stresses that Nam-myoho-renge-kyo is the Law that unites both reality and wisdom; it is the seed of Buddhahood for all people in the Latter Day. This Law is to be propagated by Bodhisattva Superior Practices at the beginning of the Latter Day. The Daishonin states that he is the first one to embark on this great mission, by which he is really indicating that he is the original teacher who will lead all people to enlightenment.

Next, he points out that any teacher or disciple who ignores those who commit slander of the Law will fall into hell. This amounts to a compassionate warning about the responsibility believers have to protect the Buddha’s teaching.

Chapter1(The Path to Buddhahood Lies within the Lotus Sutra)

Main Text

THE “Expedient Means” chapter in volume one of the Lotus Sutra states, “The wisdom of the Buddhas is infinitely profound and immeasurable.” A commentary says that the riverbed of reality is described as “infinitely profound” because it is boundless, and that the water of wisdom is described as “immeasurable” because it is hard to fathom.¹

Is not the meaning of the sutra and the commentary that the way to Buddhahood lies within the two elements of reality and wisdom? Reality means the true nature of all phenomena, and wisdom means the illuminating and manifesting of this true nature. Thus when the riverbed of reality is infinitely broad and deep, the water of wisdom will flow ceaselessly. When this reality and wisdom are fused, one attains Buddhahood in one’s present form.

The sutras expounded prior to the Lotus Sutra cannot lead to Buddhahood because they are provisional and expedient teachings that separate reality and wisdom. The Lotus Sutra, however, unites the two as a single entity. The sutra says that the Buddhas open the door of Buddha wisdom to all living beings, show it, cause them to awaken to it, and induce them to enter its path. By realizing this Buddha wisdom, one attains Buddhahood.²

This inner enlightenment of the Buddha is far beyond the understanding of voice-hearers and pratyekabuddhas. This is why the “Expedient Means” chapter goes on to say, “Not one of the voice-hearers or pratyekabuddhas is able to comprehend it.” 

Notes

1. This commentary is based on passages from The Profound Meaning of the Lotus Sutra and The Annotations on “The Profound Meaning of the Lotus Sutra.”

2. The wording of the Japanese text has been expanded for clarity. In the “Expedient Means” chapter of the Lotus Sutra, Shakyamuni reveals the “one great reason” why the Buddhas make their advent in the world. He says it is to enable all people to realize their inherent Buddha wisdom.

Lecture

This Gosho (letter) was sent from Mount Minobu on August 3, 1276, by Nichiren Daishonin at the age of 55 to Soya Kyoshin Nyudo Horen. Because of its recipient, it is titled “Reply to Lord Soya,” and due to its content, it is also known as “On the Precepts for Attaining Buddhahood” (Jobutsu Yojin-sho).

The Daishonin begins by explaining that the path to attaining Buddhahood lies within the Lotus Sutra, which teaches the oneness of Objective Reality (Kyo) and Subjective Wisdom (Chi). He demonstrates that in the provisional teachings prior to the Lotus Sutra, reality and wisdom are treated as separate entities, making the attainment of Buddhahood impossible. He further reveals that the entity of the “Oneness of Reality and Wisdom” taught in the Lotus Sutra is Nam-myoho-renge-kyo, and that he, the Daishonin, is propagating this essential Law.

The letter then clarifies the two types of transfer (entrustment): the general transfer and the specific transfer. He warns that if one confuses these two, forgets the “Original Teacher,” and turns their heart toward other sutras, other Buddhas, or other teachers, they will fail to attain Buddhahood and instead continue the cycle of birth and death. Furthermore, he reveals that even if one follows a correct teacher, failing to rebuke slander against the Law (Hobo) will cause both the teacher and the disciple to fall into the Hell of Incessant Suffering.

The Daishonin also uses the metaphor of the Lotus Sutra as the seed, the Buddha as the sower, and the living beings as the field. He encourages the people of the Latter Day of the Law to rely on the Lotus Sutra (the correct Law), the Original Buddha (possessed of the three virtues of sovereign, teacher, and parent), and the correct teacher to mature the Buddha-seed planted deep within their lives. Finally, he concludes with a stern warning: “If you should deviate from these principles, Nichiren can do nothing to save you in the next life,” thus illustrating the necessary precautions for attaining Buddhahood.

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On the Two Elemnts of Reality and Wisdom

Wisdom (Chi)

As stated in the text, at the beginning of the “Expedient Means” (2nd) chapter of the Lotus Sutra, Shakyamuni addresses Shariputra, saying: “The wisdom of the Buddhas is very profound and immeasurable. Its gateway is difficult to understand and difficult to enter. None of the voice-hearers or cause-awakened ones can comprehend it.” The purpose of these words is to reveal that the Buddha’s wisdom is far deeper and more vast than that of the people of the two vehicles (voice-hearers and cause-awakened ones), thereby startling them into reforming their hearts and leading them toward the Buddha’s wisdom. Regarding this famous passage, the Great Teacher Tiantai of China provided exhaustive interpretations in his three major works: The Profound Meaning of the Lotus Sutra, The Words and Phrases of the Lotus Sutra, and Great Concentration and Insight. The central focus of these interpretations is the two laws of Reality (Kyo) and Wisdom (Chi).

In The Words and Phrases of the Lotus Sutra, Tiantai explains that the Buddha’s wisdom consists of “True Wisdom” (Jitsu-chi) and “Provisional Wisdom” (Gon-chi). Furthermore, these are divided into “Wisdom for one’s own sake” (Ziku) and “Wisdom for the sake of others” (Keta). In the context of the Law’s entity (Hotai), “one’s own sake” refers to the Lotus Sutra (the Buddha’s enlightenment as it is), while “the sake of others” refers to the provisional teachings preached according to the capacity of the people.

True Wisdom is the wisdom that reaches the “profound and subtle” truth that is difficult to perceive. Provisional Wisdom is the wisdom that understands all “expedient means” to lead others. Only a Buddha can fully master both. While True Wisdom alone might transcend living beings and fail to save them, Provisional Wisdom allows the Buddha to relate to them and guide them toward enlightenment. The fusion of these two is the Buddha’s wisdom.

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Reality (Kyo)

What the Buddha’s True Wisdom has mastered is described in the “Expedient Means” chapter as the “True Aspect of All Phenomena” (Shoho Jisso) and the “Ten Factors” (Ju-nyoze). Tiantai explains that the Buddha enlightened to the “Ten Worlds, Ten Factors, and the Truth of the True and Provisional.”

In The Profound Meaning of the Lotus Sutra, Tiantai clarifies three types of “Mystic Law”: the Law of Living Beings, the Law of the Buddha, and the Law of the Mind. For a beginner, observing one’s own mind (Kanjin) is the easiest path to enlightenment. From this, it is clear that the state of the Buddha’s enlightenment is one where the “Wisdom that observes” (Nokan-no-chi) and the “Reality that is observed” (Shokan-no-kyo) are one. This “place” where they are unified is the Buddha’s Mind. Therefore, there is no distinction between the Mind, the Buddha, and living beings.

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A commentary says that the riverbed of reality is described as “infinitely profound” because it is boundless, and that the water of wisdom is described as “immeasurable” because it is hard to fathom.

This commentary is thought to combine the essence of Tiantai’s Profound Meaning and Miaole’s Annotations on the Profound Meaning. Here, Reality (Kyo) is likened to a “渊” (abyss or deep pool in the earth), and Wisdom (Chi) is likened to the “water” that fills it.

Tiantai explains that because the abyss of reality has no borders, it is “profound,” and because the water of wisdom cannot be measured, it is “immeasurable.” Miaole further divides the abyss into “depth” (True Reality) and “borderless breadth” (Provisional Reality), with the water of wisdom filling both the vertical and horizontal dimensions of this abyss.

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Is not the meaning of the sutra and the commentary that the way to Buddhahood lies within the two elements of reality and wisdom?

By aligning the text of the Lotus Sutra with the interpretations of Tiantai and Miaole, Nichiren Daishonin teaches that the path for an ordinary person to become a Buddha returns entirely to the relationship between Reality and Wisdom. He states that whether a living being attains Buddhahood is determined by whether their Reality and Wisdom match (Kyochi-ninyo).

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Reality means the true nature of all phenomena, and wisdom means the illuminating and manifesting of this true nature. Thus when the riverbed of reality is infinitely broad and deep, the water of wisdom will flow ceaselessly. When this reality and wisdom are fused, one attains Buddhahood in one’s present form.

“Reality” (Kyo) is the entity of all phenomena (Manpo-no-tai). This does not mean that each thing in the universe exists as a separate, independent physical object. Rather, it refers to the principle of Dependent Origination (Engi). Nothing exists in isolation; everything arises through its relationship with everything else. Like a single knot in a net, pulling one part moves the entire structure. The Daishonin calls this interconnected totality the “entity of all phenomena.”

“Wisdom” (Chi) is the “function of illuminating one’s own nature” (Zitai-kensho-no-sugata). Here, “own nature” (Zitai) refers to the true aspect of the universe as it is—interconnected and arising through dependent origination. Wisdom is the “eye” that perceives this reality without any distortion or prejudice.

While Tiantai described the “water of wisdom” as being contained within the abyss, the Daishonin describes it more dynamically: the water flows without stagnation. When this profound Reality and immeasurable Wisdom harmonize and become one, “attainment of Buddhahood in one’s present form” (Sokushin Jobutsu) becomes possible.

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“The sutras expounded prior to the Lotus Sutra cannot lead to Buddhahood because they are provisional and expedient teachings that separate reality and wisdom. The Lotus Sutra, however, unites the two as a single entity. The sutra says that the Buddhas open the door of Buddha wisdom to all living beings, show it, cause them to awaken to it, and induce them to enter its path. By realizing this Buddha wisdom, one attains Buddhahood.“

In teachings prior to the Lotus Sutra, the Law was preached according to people’s capacities, creating a gap between the Buddha’s wisdom and the reality presented. Thus, reality and wisdom did not match, and Buddhahood could not be attained.

In contrast, the Lotus Sutra reveals the Buddha’s inner enlightenment directly, regardless of the listeners’ capacity. Here, the “oneness of reality and wisdom” is revealed. Moreover, it is made clear that this “Wisdom that observes” is inherently possessed by all living beings in the Nine Worlds as the “Buddha-knowledge and insight” (Butsu-chiken).

The “Expedient Means” chapter states that the sole purpose of the Buddhas appearing in the world is to Open, Show, Awaken, and Enter the Buddha-knowledge and insight within all living beings. As Tiantai noted, if living beings did not already possess this Buddha-knowledge within them, there would be no talk of “opening” it. Because this wisdom is latent within us, it can be developed and revealed. Through the revelation of this truth in the Lotus Sutra, the attainment of Buddhahood for all living beings became a reality.

 

 

Chapter2(Revealing That the Five Characters of the Mystic Law Are the Great Law for Attaining Buddhahood)

Main Text

What then are these two elements of reality and wisdom? They are simply the five characters of Nam-myoho-renge-kyo. Shakyamuni Buddha called forth the Bodhisattvas of the Earth and entrusted to them these five characters that constitute the essence of the sutra. This is the teaching that was transferred to the bodhisattvas who had been the disciples of the Buddha since the remote past.

The Lotus Sutra states that Bodhisattva Superior Practices and the others will appear in the first five hundred years of the Latter Day of the Law to propagate the five characters, the embodiment of the two elements of reality and wisdom. The sutra makes this perfectly clear. Who could possibly dispute it? I, Nichiren, am neither Bodhisattva Superior Practices nor his envoy, but I precede them, spreading the five characters to prepare the way. Bodhisattva Superior Practices received the water of the wisdom of the Mystic Law from the Thus Come One Shakyamuni and causes it to flow into the wasteland of the people’s lives in the evil world of the latter age. This is the function of wisdom. Shakyamuni Buddha transferred this teaching to Bodhisattva Superior Practices, and now Nichiren propagates it in Japan. 

 

Lecture

This section reveals that the entity of the Law of the “Oneness of Reality and Wisdom” is the five or seven characters of Nam-myoho-renge-kyo. It further clarifies that to propagate this Mystic Law in the Latter Day of the Law, Shakyamuni Buddha transferred it to Bodhisattva Superior Practices, the leader of the Bodhisattvas of the Earth, through the “Transfer of the Essence” (keryo-fuzoku) in the Essential Teaching (Honmon) of the Lotus Sutra. It explains that Nichiren Daishonin is now propagating this Mystic Law, which was entrusted to Bodhisattva Superior Practices, within the nation of Japan during the Latter Day.

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“What then are these two elements of reality and wisdom? They are simply the five characters of Nam-myoho-renge-kyo.“

The Law of the “Oneness of Reality and Wisdom,” which is the vital essence for attaining Buddhahood, was revealed in the “Expedient Means” chapter of the Theoretical Teaching (Shakumon) of the Lotus Sutra. There, it was taught that this Law is inherently possessed by living beings of the Nine Worlds as the “Buddha-knowledge and insight” (butsu-chiken).

However, for living beings in reality, this remained merely a “theoretical principle.” This is because, while they were taught that they possess the Buddha-knowledge and insight and could attain Buddhahood by opening, showing, awakening, and entering it, a specific method of practice was not established. Living beings in Shakyamuni’s time had been “matured” in their capacity through over forty years of his previous preachings; thus, this landmark teaching was sufficient to open their path to enlightenment. This is why the Daishonin states: “In the Lotus Sutra, Reality and Wisdom are one, and through the four aspects of Buddha’s wisdom—opening, showing, awakening, and entering—one attains Buddhahood.”

Nevertheless, it is impossible for living beings in the Latter Day of the Law to attain enlightenment through the teachings of the Theoretical Teaching. What is required is the Great Law entrusted in the Essential Teaching to the Bodhisattvas of the Earth, led by Bodhisattva Superior Practices.

The reason the Daishonin declares in this passage that the two laws of Reality and Wisdom are “none other than the five characters of Nam-myoho-renge-kyo” is that, although Shakyamuni did not explicitly reveal it in the literal text of the Lotus Sutra, the people of his time attained Buddhahood by realizing the Nam-myoho-renge-kyo hidden in the depths (buntei) of the text due to their past accumulation of merit. It is in the Latter Day that Nichiren Daishonin for the first time directly revealed and propagated this Law.

The Daishonin explains the same principle in “Earthly Desires Are Enlightenment” as follows:

Though the teaching I am now propagating seems limited, it is extremely profound. That is because it goes deeper than the teaching expounded by T’ien-t’ai, Dengyō, and others. It is the three important matters¹ in the “Life Span” chapter of the essential teaching. Practicing only the seven characters of Nam-myoho-renge-kyo seems limited, but since they are the master of all the Buddhas of the three existences, the teacher of all the bodhisattvas in the ten directions, and the guide that enables all living beings to attain the Buddha way, it is profound.

The sutra states, “The wisdom of the Buddhas is infinitely profound and immeasurable.” It refers to “the Buddhas” here in the sense of all Buddhas throughout the ten directions in the three existences, from the Thus Come One Mahāvairochana of the True Word school and Amida of the Pure Land school to the Buddhas and bodhisattvas of all schools and all sutras, all Buddhas of the past, future, and present, and the present Thus Come One Shakyamuni. And the sutra speaks of the wisdom of all those Buddhas.

What is meant by this “wisdom”? It is the entity of the true aspect of p.318all phenomena, and of the ten factors of life that lead all beings to Buddhahood. What then is that entity? It is Nam-myoho-renge-kyo. A commentary states that the profound principle of the true aspect is the originally inherent Myoho-renge-kyo. We learn that that true aspect of all phenomena is also the two Buddhas Shakyamuni and Many Treasures [seated together in the treasure tower]. “All phenomena” corresponds to Many Treasures, and “the true aspect” corresponds to Shakyamuni. These are also the two elements of reality and wisdom. Many Treasures is reality; Shakyamuni is wisdom. It is the enlightenment that reality and wisdom are two, and yet they are not two.

These are teachings of prime importance. These are also what is called “earthly desires are enlightenment,” and “the sufferings of birth and death are nirvana.”  (WND-1, p. 317)

Here, the Daishonin teaches that while practicing only the seven characters of Nam-myoho-renge-kyo may seem limited, its content is unfathomably deep. It is the guide for all living beings to attain Buddhahood. Furthermore, while Nam-myoho-renge-kyo was described as the “True Aspect of All Phenomena” in the Theoretical Teaching, in the Essential Teaching it is manifested through the image of the two Buddhas, Shakyamuni and Many Treasures, seated side by side.

In the ceremony of the “Emergence of the Treasure Tower,” Shakyamuni represents Wisdom and the “True Aspect” (Jisso), while Many Treasures represents Reality and “All Phenomena” (Shoho). As the Daishonin states, “They are two, and yet they are the inner realization of the Oneness of Reality and Wisdom,” these two Buddhas appear as two distinct entities to represent Reality and Wisdom, yet simultaneously embody the single entity of the Law—Nam-myoho-renge-kyo—which is the oneness of Reality and Wisdom.

Tiantai’s method of “observation of the mind” (kanjin) was established to develop the Buddha-knowledge inherent in living beings based on the “True Aspect of All Phenomena” taught in the “Expedient Means” chapter. However, from the Daishonin’s perspective, these doctrines are insufficient for the enlightenment of people in the Latter Day.

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“ Shakyamuni Buddha called forth the Bodhisattvas of the Earth and entrusted to them these five characters that constitute the essence of the sutra. This is the teaching that was transferred to the bodhisattvas who had been the disciples of the Buddha since the remote past.“

The fact that the five or seven characters of Nam-myoho-renge-kyo—the entity of the Oneness of Reality and Wisdom—were entrusted by the Buddha to the Bodhisattvas of the Earth is made clear in the “Supernatural Powers” (21st) chapter of the Lotus Sutra. This is the “Specific Entrustment” (keryo-fuzoku).

In this chapter, after displaying ten types of supernatural powers, Shakyamuni addresses the Bodhisattvas of the Earth, saying:

“The supernatural powers of the Buddhas are immeasurable, boundless, and inconceivable like this. If I were to employ these supernatural powers for immeasurable, boundless hundreds, thousands, ten thousands, millions of asamkhya kalpas to entrust this sutra to others and describe its benefits, I could still never finish doing so. To put it briefly, all the laws of the Tathagata, all the free supernatural powers of the Tathagata, all the secret core of the Tathagata, and all the profound matters of the Tathagata are all proclaimed, revealed, and clearly expounded in this sutra.”

The Buddha states that even if he were to use inconceivable powers to describe the benefit of propagating the Lotus Sutra in the future for countless kalpas, he could never exhaustively explain it. He then summarizes these vast benefits into four phrases:

1. All the laws of the Tathagata (The entirety of the Law realized and possessed by the Buddha)

2. All the free supernatural powers of the Tathagata (The entirety of the Buddha’s unrestricted and wondrous functions)

3. All the secret core of the Tathagata (The entirety of the wisdom and fortune hidden in the Buddha’s heart)

4. All the profound matters of the Tathagata (The entirety of the Buddha’s profound deeds from his initial practice to his enlightenment and his work in educating living beings)

These are known as the “Four Essential Phrases.” By condensing the vast benefits of the Lotus Sutra into these four phrases and entrusting them to the Bodhisattvas of the Earth, the Buddha performed the “Transfer of the Essence” (keryo-fuzoku).

The Great Teacher Tiantai interpreted these four phrases as the basis for the “Five Profound Meanings” (goju-gen). Nichiren Daishonin, in “On the Receiving of the Three Great Secret Laws” states: “Now, however, we have entered the Latter Day of the Law, and the daimoku that I, Nichiren, chant is different from that of earlier ages. This Nam-myoho-renge-kyo encompasses both practice for oneself and the teaching of others. Its five characters are the five major principles of name, essence, quality, function, and teaching.“ (WND-2, p. 986). He thus reveals that the entity of the Law Tiantai sought to explain through the Five Profound Meanings is the Nam-myoho-renge-kyo hidden in the depths of the “Life Span” chapter.

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“I, Nichiren, am neither Bodhisattva Superior Practices nor his envoy, but I precede them, spreading the five characters to prepare the way. Bodhisattva Superior Practices received the water of the wisdom of the Mystic Law from the Thus Come One Shakyamuni and causes it to flow into the wasteland of the people’s lives in the evil world of the latter age. This is the function of wisdom. Shakyamuni Buddha transferred this teaching to Bodhisattva Superior Practices, and now Nichiren propagates it in Japan. “

The entity of Nam-myoho-renge-kyo transferred to Bodhisattva Superior Practices and the others is the very Law that the Original Buddha of the Latter Day has possessed since the remote past of kuon ganjo. It is the teaching of the Three Great Secret Laws propagated by Nichiren Daishonin—who is externally the reincarnation of Bodhisattva Superior Practices and internally the reincarnation of the Tathagata of the enlightened state of kuon ganjo—to enable all living beings of the Latter Day to attain Buddhahood.

However, in this passage, the Daishonin speaks with humility, saying: “Nichiren is neither that person nor an envoy, but I have propagated it roughly as a prologue,” suggesting that he is propagating the five characters of the Mystic Law as a precursor to the full appearance of Bodhisattva Superior Practices.

He further writes: “Superior Practices received the water of the wisdom of the Mystic Law from Shakyamuni Buddha and flows it into the withered living beings of the evil age of the Latter Day. This is the meaning of wisdom. Shakyamuni transferred it to Bodhisattva Superior Practices; Nichiren likewise propagates this teaching in Japan.”

In the ceremony of the Lotus Sutra, Bodhisattva Superior Practices received the “Water of Wisdom” of the Mystic Law (the Oneness of Reality and Wisdom) from Shakyamuni to nourish the living beings whose wisdom has withered in the evil age of the Latter Day. By stating that he is propagating that same “Water of Wisdom” now in Japan, the Daishonin implicitly reveals that he is indeed Bodhisattva Superior Practices. Furthermore, by identifying as Bodhisattva Superior Practices, he indicates that in his true identity (honji) and inner realization (naisho), he is the Tathagata of the enlightened state of kuon ganjo.

 

 

Chapter3(Clarifying the Two Meanings of General and Specific Entrustment)

Main Text

With regard to the transfer of teachings, it is divided into two categories: general and specific. If you confuse the general with the specific even in the slightest,³ you will never be able to attain Buddhahood and will wander in suffering through endless transmigrations of births and deaths.

For example, the voice-hearers in Shakyamuni Buddha’s lifetime received the seeds of Buddhahood from Shakyamuni in the distant past when he was the sixteenth son of the Buddha Great Universal Wisdom Excellence. Therefore, they could not attain enlightenment by following Amida, Medicine Master, or any other Buddha. To illustrate, if a family member brings home water from the ocean, the entire family can use it. But were they to refuse even a single drop of that water and instead go looking for water from some other ocean, it would be terribly misguided and foolish. In the same way, to forget the original teacher who had brought one the water of wisdom from the great ocean of the Lotus Sutra and instead follow another would surely cause one to sink into the endless sufferings of birth and death.

 

Notes

3. The general refers to an overall or surface view, and the specific, to a deeper, more sharply delineated view. In the “Entrustment” chapter of the Lotus Sutra, Shakyamuni makes a general transfer of the sutra to all the bodhisattvas present, but in the “Supernatural Powers” chapter, he specifically transfers the essence of the sutra, or the Mystic Law, to Bodhisattva Superior Practices and the other Bodhisattvas of the Earth.

 

Lecture

There are two meanings to entrustment (fuzoku): general entrustment (so-fuzoku) and specific entrustment (betsu-fuzoku). Nichiren Daishonin strictly warns that if one confuses these two or is mistaken about them, not only will attaining Buddhahood be impossible, but it will also become a cause for continuing the cycle of birth and death.

As an example, he cites the importance of the relationship between seed, maturation, and harvest (shu-juku-datsu). He explains that even if the voice-hearers of today—who originally received the “seed” of Buddhahood from Shakyamuni when he was the sixteenth son of the Great Universal Wisdom Excellence Buddha—met and were taught by Amida or Medicine Master (Yakushi) Buddha, they could not attain Buddhahood. This is because these voice-hearers can only reach enlightenment if their seeds are matured and harvested specifically by Shakyamuni.

Furthermore, he uses the metaphor of bringing water from the great ocean into one’s home. If the entire family is enjoying the benefits of that moisture, but then abandons that ocean water to go out of their way to seek water from a different ocean, it would be a grave error. In the same way, he strictly cautions that if one forgets the “Original Teacher” who inherited the “water of wisdom” from the ocean of the Lotus Sutra and instead moves one’s heart toward other teachers, it will inevitably lead to further transmigration in the cycle of birth and death.

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On the Two Meanings: General and Specific

In the ceremony of the Essential Teaching (Honmon) of the Lotus Sutra, there are two types of entrustment: general and specific.

1. Specific Entrustment (Betsu-fuzoku)

This refers to the “entrustment of the essence” (keryo-fuzoku) taught in the “Supernatural Powers” (21st) chapter of the Lotus Sutra. It is the ceremony where Shakyamuni entrusted the core essence of the Lotus Sutra specifically to the Bodhisattvas of the Earth, led by the four leaders including Bodhisattva Superior Practices (Jogyo).

2. General Entrustment (So-fuzoku)

This is taught in the “Entrustment” (22nd) chapter of the Lotus Sutra. The following sutra passage describes this event:

“At that time Shakyamuni Buddha rose from his Dharma seat and manifested great supernatural powers. With his right hand he patted the heads of immeasurable Bodhisattvas-mahasattvas and said: ‘For immeasurable hundreds, thousands, ten thousands, millions of asamkhya kalpas I have practiced this Law of supreme enlightenment which is so difficult to attain. Now I entrust it to you. You must single-mindedly circulate this Law and cause it to increase and spread broadly.'”

Because Shakyamuni patted the heads of immeasurable Bodhisattvas three times while entrusting the Law, this is also called the “entrustment through the patting of the heads” (mapcho-fuzoku). It is called “general entrustment” because it was given to all the immeasurable Bodhisattvas, regardless of whether they were “Bodhisattvas of the Earth” (honge), “Bodhisattvas of the Theoretical Teaching” (shakka), or from other worlds.

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The Vital Distinction

The most important point regarding these two meanings of entrustment is that the entity of the Law (hotai) to be entrusted and the time for its propagation are different for each.

• For General Entrustment:

  • Entity: The Law entrusted to all Bodhisattvas encompasses not only the literal text of the Lotus Sutra but all the sutras preached before and after it.

  • Time: Its propagation is intended for the capacities of living beings during the 2,000 years of the Former and Middle Days of the Law following Shakyamuni’s passing.

  • In the writing “On the Five Guides for Propagation,” the Daishonin states: “For the sake of persons living in the two thousand years of the Former and Middle Days of the Law after his passing, Shakyamuni Buddha emerged from the treasure tower and, standing in the midst of the air, with his right hand he patted the heads of Manjushrī, Perceiver of the World’s Sounds, Brahmā, Shakra, the gods of the sun and moon, and the four heavenly kings. After doing this three times, he then took the comprehensive and the abbreviated teachings of the Lotus Sutra, which are different from the essential Law of the sutra mentioned above, as well as all the other sutras preached before and after the Lotus, and entrusted these to Manjushrī, Perceiver of the World’s Sounds, and the other great bodhisattvas. This was for the sake of those living during the two thousand years of the Former and Middle Days of the Law.“(WND-2, p. 551)

• For Specific Entrustment:

  • Entity: The entity of the Law is the five or seven characters of Nam-myoho-renge-kyo hidden in the depths of the “Life Span” chapter.

  • Time: The period for its propagation is the Latter Day of the Law.

Therefore, those born in the Latter Day of the Law possess the capacity to attain Buddhahood solely through Nam-myoho-renge-kyo, which was specifically entrusted to Bodhisattva Superior Practices and the others. One must never confuse these two points.

If one relies on the teachings of the Bodhisattvas of the Theoretical Teaching (who received general entrustment) or follows Buddhas such as Amida or Mahavairocana (Dainichi), the time, the capacity of the people, and the teaching will all be mismatched. As the Daishonin warns, far from attaining Buddhahood, this will only lead one back to the source of the cycle of birth and death within the Six Paths.

 

 

Chapter4(Revealing That Attaining Buddhahood Is Impossible Without Rebuking Slander of the Law)

Main Text

One should abandon even one’s teacher if he or she is misguided, though there will be cases where this is not necessary. One should decide according to the principles both of the world and of Buddhism. Priests in the Latter Day of the Law are ignorant of the principles of Buddhism and are conceited, so they despise the correct teacher and fawn on patrons. True priests are those who are honest and who desire little and yet know satisfaction. Volume one of The Words and Phrases of the Lotus Sutra states: “Those who have yet to attain the truth should humble themselves before the highest principle, which is comparable to heaven, and feel abashed before all the sages. Then they will be monks with a sense of shame. When they manifest insight and wisdom, then they will be true monks.”

The Nirvana Sutra states: “If even a good monk sees someone destroying the teaching and disregards him, failing to reproach him, to oust him, or to punish him for his offense, then you should realize that that monk is betraying the Buddha’s teaching. But if he ousts the destroyer of the Law, reproaches him, or punishes him, then he is my disciple and a true voice-hearer.” You should etch deeply in your mind the two words “see” and “disregard” in the phrase “sees someone destroying the teaching and disregards him, failing to reproach him.” Both teacher and followers will surely fall into the hell of incessant suffering if they see enemies of the Lotus Sutra but disregard them and fail to reproach them. The Great Teacher Nan-yüeh says that they “will fall into hell along with those evil persons.”⁴ To hope to attain Buddhahood without speaking out against slander is as futile as trying to find water in the midst of fire or fire in the midst of water. No matter how sincerely one believes in the Lotus Sutra, if one is guilty of failing to rebuke slander of the Law, one will surely fall into hell, just as a single crab leg will ruin a thousand pots of lacquer. This is the meaning of the passage in the sutra, “Because the poison has penetrated deeply and their minds no longer function as before.”⁵

 

Notes

4. This phrase is found in a passage from On the Peaceful Practices of the Lotus Sutra, which reads: “If there should be a bodhisattva who protects evil persons and fails to chastise them . . . then, when his life comes to an end, he will fall into hell along with those evil persons.”

5. Lotus Sutra, chap. 16.

 

Lecture

Up to this point, it has been shown that the fundamental Law for attaining Buddhahood is “Nam-myoho-renge-kyo of the oneness of reality and wisdom,” and that the Original Teacher who propagates it in the Latter Day of the Law is Nichiren Daishonin. In other words, the Treasure of the Law and the Treasure of the Buddha have been revealed. In contrast, this section describes the true way of a priest (the Treasure of the Priest).

First, it is taught that even if one follows a teacher, if that teacher falls into error, one must decide whether to abandon them based on the principles of society and the reason of the Buddhist Law. Following this, the Daishonin illustrates the conduct of a true priest through the two aspects of “seeking enlightenment above” (jogu bodai) and “saving living beings below” (geka shujo).

Seeking Enlightenment Above (Jogu Bodai)

Regarding the aspect of seeking enlightenment, the Daishonin states: “Only a priest who is honest, has few desires, and is satisfied with little should be considered a true priest,” citing the Great Teacher Tiantai’s The Words and Phrases of the Lotus Sutra.

Saving Living Beings Below (Geka Shujo)

Regarding the aspect of saving living beings, the text quotes the Nirvana Sutra: “If a good monk sees someone destroying the Law and passes them by without rebuking, or banishing, or reporting them, then you should know that this person is an enemy of the Buddha’s Law. If he banishes, rebukes, or reports them, then he is my disciple, a true voice-hearer.” He also cites the Great Teacher Nanyue’s The Meaning of the Peaceful Practices of the Lotus Sutra: “One will fall into hell along with all evil persons.”

The Absolute Condition for Buddhahood

The Daishonin warns that whether the threat is from within or outside the community, “if you see an enemy of the Lotus Sutra but fail to rebuke them, both teacher and lay follower will surely fall into the hell of incessant suffering.” He further emphasizes:

• “To wish for Buddhahood without rebuking slander of the Law is like searching for water in fire or fire in water. How futile, how futile!”

• “No matter how deeply you believe in the Lotus Sutra, if there is slander, you will surely fall into hell. It is like putting one crab leg into a thousand vats of lacquer.”

Failing to perform shakubuku (rebuking) when seeing an enemy of the Lotus Sutra is equivalent to participating in the slander of the Law itself, which leads to the Hell of Incessant Suffering.

In essence, the Daishonin teaches that strictly guarding against and rebuking slander is an absolute condition for attaining Buddhahood in his Buddhism. We, the living beings of the Latter Day, must take the Daishonin’s strict guidance that “both teacher and lay follower will surely fall into the hell of incessant suffering” as a personal matter. For the sake of our own enlightenment, we must strictly guard against and rebuke any “slander of the Law.”

 

 

Chapter5(Revealing the Vital Importance of the Teacher of True Obedience)

Main Text

The sutra states, “Those persons who had heard the Law dwelled here and there in various Buddha lands, constantly reborn in company with their teachers,”⁶ and “If one stays close to the teachers of the Law, one will speedily gain the bodhisattva way. By following and learning from these teachers one will see Buddhas as numerous as Ganges sands.”⁷ A commentary says, “Originally one followed this Buddha and for the first time conceived the desire to seek the way. And by following this Buddha again, one will reach the stage where there is no retrogression.”⁸ Another commentary says, “In the beginning one followed this Buddha or bodhisattva and formed a bond with him, and so it will be through this Buddha or bodhisattva that one will attain one’s goal.”⁹ Above all, be sure to follow your original teacher so that you are able to attain Buddhahood. Shakyamuni Buddha is the original teacher for all people, and moreover, he is endowed with the virtues of sovereign and parent. Because I have expounded this teaching, I have been exiled and almost killed. As the saying goes, “Good advice grates on the ear.” But still I am not discouraged. The Lotus Sutra is like the seed, the Buddha like the sower, and the people like the field. If you deviate from these principles, not even I can save you in your next life.

With my deep respect,

Nichiren

 

The third day of the eighth month in the second year of Kenji (1276), cyclical sign hinoe-ne

 

To Soya

 

Notes

6.  Lotus Sutra, chap. 7.

7. Ibid., chap. 10.

8. Profound Meaning.

 

Lecture

In this final section, the Daishonin clarifies who the “Teacher of True Obedience” (Honju no Shi) is—the teacher whom the living beings of the Latter Day of the Law should follow—and illustrates the necessary precautions for attaining Buddhahood.

First, he cites two sutra passages and two commentaries:

1. The Lotus Sutra, “The Parable of the Phantom City” (7th) chapter: “In various Buddha lands, they will always be born together with their teacher.”

2. The Lotus Sutra, “The Teacher of the Law” (10th) chapter: “If one stays close to a teacher of the Law, one will soon attain the way of the bodhisattva. If one follows and studies under this teacher, one will be able to see Buddhas as numerous as the sands of the Ganges.”

3. The Great Teacher Tiantai’s Profound Meaning of the Lotus Sutra: “Following this Buddha, one first awakens the desire for the way; and following this same Buddha, one dwells in the stage of non-regression.”

4. The Great Teacher Miaole’s Annotations on ‘The Words and Phrases of the Lotus Sutra’: “Following this Buddha or bodhisattva, one first forms a connection; and at the hands of this same Buddha or bodhisattva, one achieves accomplishment.”

Through these, the Daishonin demonstrates that living beings can attain Buddhahood only by following the Buddha or bodhisattva with whom they originally formed their connection.

At that time, the people of Japan were confused on this point, placing their devotion in Buddhas like Amida or Mahavairocana (Dainichi). The Daishonin pointed out this error and urged them to revere the correct Buddhist Law. However, based on the principle that “good advice is harsh to the ear,” he faced exile and life-threatening persecutions. Despite this, he declared, “Even so, I am not yet discouraged,” revealing his unwavering resolve in the face of such trials.

He then states: “The Lotus Sutra is like the seed, the Buddha like the sower, and the living beings like the field,” emphasizing that the Lotus Sutra is the fundamental source of attaining Buddhahood.

When the Daishonin says, “Shakyamuni is the Teacher of True Obedience for all living beings,” he is teaching that rather than following Amida (a Buddha of another land), one should revere Shakyamuni, who appeared in this saha world and expounded the Law while enduring great hardships. However, the ultimate meaning is that in the Latter Day of the Law, only the Shakyamuni of the Essential Teaching hidden in the depths of the text (buntei doku-ipponmon no Shakuson) is of benefit—and we must realize that this is Nichiren Daishonin himself.

Finally, he concludes by warning that if one forgets the “Original Teacher” and is led astray by other teachers, “Nichiren can do nothing to save you in the next life,” thus providing a stern precaution for the enlightenment of living beings in the Latter Day.

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On the Two Sutra Passages and the Commentaries by Tiantai and Miaole

Regarding the passage from “The Parable of the Phantom City”: It refers to the time of the Buddha Great Universal Wisdom Excellence (Daitsu Chishobutsu), when his sixteen sons preached the Lotus Sutra and planted the seeds of Buddhahood in their listeners. After the passing of that Buddha, those who heard the Law would always be reborn in various Buddha lands together with their respective teachers (the sixteen sons). The sixteenth prince was the past form of Shakyamuni Buddha. Therefore, those guided by the sixteenth prince must aim for Buddhahood together with Shakyamuni, the teacher who originally planted the seed within them. This illustrates the principle of sowing, maturation, and harvesting (shu-juku-datsu).

Regarding the passage from “The Teacher of the Law”: By staying close to a teacher of the Law, one can attain the way of the bodhisattva, and by following and studying under that teacher, one can reach the state of “seeing Buddhas as numerous as the sands of the Ganges.” In other words, one can enter the realm of Buddhahood. Both sutras teach that living beings are led to enlightenment only when they follow the teacher from whom they originally heard and studied the Law.

Tiantai’s interpretation in the Profound Meaning appears in the section explaining the “Subtlety of the Buddha’s Retainers” (kenzoku-myo). It states that those who aspire to the way under a specific Buddha will be reborn as that Buddha’s retainer due to their original connection (hon-en), and by following that same Buddha, they can dwell in the “stage of non-regression” and attain Buddhahood. Miaole’s commentary echoes this, stating that those who formed a connection with a Buddha or bodhisattva at the beginning must have their enlightenment completed by that same Buddha or bodhisattva. Based on these authorities, the Daishonin urges: “Over and over, you should ensure you do not deviate from the Original Teacher so that you may attain Buddhahood.”

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Shakyamuni Buddha is the original teacher for all people, and moreover, he is endowed with the virtues of sovereign and parent.

While this passage refers to Shakyamuni as the teacher who possesses the virtues of sovereign and parent, the profound intent is to teach that the Shakyamuni of the “Sowing in the Depths”—Nichiren Daishonin himself—is the “Original Teacher” for us living beings of the Latter Day. He is the Original Buddha of the Latter Day, endowed with the three virtues of sovereign, teacher, and parent. It is only through Nichiren Daishonin that we can achieve “attainment of Buddhahood in one’s present form” (sokushin jobutsu).

Aligning this with the metaphor of the seed, the sower, and the field, we should take to heart the Daishonin’s boundless compassion for the living beings of the Latter Day. Simultaneously, we must uphold the strict warning: “If you should deviate from these principles, Nichiren can do nothing to save you in the next life.” To ensure our own enlightenment, we must remain constantly vigilant, never mistaking our “Original Teacher” nor being led astray by other Buddhas, teachers, or teachings that would cause us to fall into error.