The Unanimous Declaration by the Buddhas of the Three Existencesregarding the Classification of the Teachings and Which Are to Be Abandoned and Which Upheld Chapter2
Written by Nichiren
The sutras intended for the instruction and conversion of others constitute all the sutra teachings set forth in the forty-two years prior to the preaching of the Lotus Sutra. These are known as provisional teachings, and are also called expedient means.
In terms of the four teachings [of doctrine], they represent the first three teachings, the Tripitaka teaching, the connecting teaching, and the specific teaching. In terms of the five periods [of teachings], they represent the sutra teachings set forth in the four periods that preceded the Lotus Sutra, that is, the Flower Garland, Āgama, Correct and Equal, and Wisdom periods.
Background
This work is generally recognized as having been written at Minobu in the tenth month of 1279, but its recipient is unknown. It is also referred to by its abbreviated titles, The Unanimous Declaration by the Buddhas of the Three Existences or The Unanimous Declaration.
The title in effect summarizes the contents. It indicates, in essence, that all Buddhas throughout all time have deeply considered and declared the manner in which the teachings of Buddhism must be classified, affirming which teachings are to be rejected and which upheld as effective for the attainment of Buddhahood. Nichiren Daishonin applies a classification to the entire body of Shakyamuni Buddha’s teachings that divides them into two categories, those teachings pertaining to the instruction and conversion of others, and those pertaining to the Buddha’s own enlightenment. The Japanese terms for these two categories are jigyō, literally self-practice, and keta, instructing and converting others. These terms are interpreted differently when applied to religious practice and when applied to the Buddha’s teachings. When applied to practice, jigyō means practice for oneself—Buddhist practice for the purpose of achieving one’s own enlightenment, and keta means practice for others, altruistic practice aimed at helping others to gain enlightenment. But when applied to the Buddha’s teachings, jigyō refers to the Buddha’s teachings that pertain to his own enlightenment, while keta refers to the teachings of the Buddha expounded in accord with the capacities of persons to lead them to the true teaching of enlightenment.
In the system of classification referred to in this work, the teachings pertaining to the instruction and conversion of others are identified as expedient means or the provisional teachings that Shakyamuni set forth prior to the Lotus Sutra. The teachings pertaining to the Buddha’s enlightenment refer to the true teaching, or the teachings of the Lotus Sutra. The declaration of the Buddhas of the three existences of past, present, and future is that the expedient teachings expounded for the instruction and conversion of others should be abandoned, and the Lotus Sutra, the teaching that directly reveals the Buddha’s own enlightenment, should be upheld.
The Daishonin describes the “declaration” referred to in the title as a collection of passages related and sealed by the Buddhas of the three existences, a reference to the entire Lotus Sutra, and specific passages such as the one from the Immeasurable Meanings Sutra, which serves as an introduction to the Lotus, “In these more than forty years, I have not yet revealed the truth”; the passage from the “Expedient Means,” or second, chapter of the Lotus Sutra, “Following the same fashion that the Buddhas of the three existences employ in preaching the teachings, I now will do likewise, preaching a Law that is without distinctions”; also from the same chapter, “In the Buddha lands of the ten directions there is only the Law of the one vehicle, there are not two, there are not three,” and “The Buddhas, the World-Honored Ones, appear in the world for one great reason alone.”
The words of the title “classification of the teachings and which are to be abandoned and which upheld” point to the conclusion that, among all the Buddha’s teachings, those taught as expedient means are to be abandoned, and those that reveal the truth are to be upheld. The Daishonin applies the classification of Buddhism approved by all the Buddhas to Shakyamuni Buddha’s lifetime teachings, and makes clear that the Lotus Sutra is the true teaching, which opens up and merges all the other teachings. Then he refers to “a wonderful Law without distinctions” in the “Expedient Means” chapter, identifying it as the “one vehicle of Myoho-renge-kyo present in one’s mind” that pervades the entire universe.
The Daishonin begins by making the distinction between the teachings expounded by Shakyamuni Buddha during the first forty and more years of his preaching life, and the teachings of the Lotus Sutra, which the Buddha expounded during his final eight years. He identifies the former as teachings pertaining to the conversion of others, expedient means, provisional in nature, teachings expounded in a dream realm for those in a dream state. In contrast to this, he defines the Lotus Sutra as a teaching pertaining to the Buddha’s own enlightenment, the true teaching, a teaching expounded in and for those in the waking state.
Next, he briefly outlines the nature of those teachings pertaining to the conversion of others, and describes the significance of the teaching pertaining to the Buddha’s enlightenment, the Lotus Sutra, explaining its wondrous function in opening up and merging all other teachings into the single principle of the wonderful Law. He explains the essence of the enlightenment attained by Shakyamuni Buddha in the unimaginably remote past, which is the wonderful Law or Mystic Law from time without beginning. He describes greatly different results produced by the teachings pertaining to the Buddha’s enlightenment and those intended for the conversion of others, and the differences in power and function between them, prescribing the practice that enables ordinary people in the Latter Day of the Law to attain Buddhahood.
Next, he says, “When one opens up and merges these [the sacred teachings of the Buddha’s lifetime] so that one can perceive that the three truths constitute a single entity, this is to attain Buddhahood. This is called opening up and merging, and this is the teaching that pertains to the Buddha’s enlightenment.” Finally, he refers to the “one great reason,” or more literally, the “one great affair,” for which all Buddhas appear in this world，and concludes, “We will join in harmony with the single mind of the Buddhas of the three existences, carry out the practices of Myoho-renge-kyo, and, without any obstruction, attain enlightenment, for the distinction between the two teachings, those that pertain to the Buddha’s enlightenment and those that pertain to the instruction and conversion of others, is as clear as though reflected in a mirror. It is just as stated in the declaration of the Buddhas of the three existences. Keep this matter secret! Keep this matter secret!”