The Unanimous Declaration by the Buddhas of the Three Existencesregarding the Classification of the Teachings and Which Are to Be Abandoned and Which Upheld Chapter21

Written by Nichiren

The Buddhas of the three existences make their appearance in the world because they bear in mind the “one great reason,” or one great affair. The word “one” represents the truth of the Middle Way, the Lotus Sutra. The word “great” represents the truth of non-substantiality, the Flower Garland Sutra. The word “affair” represents the truth of temporary existence, the Āgama, Correct and Equal, and Wisdom sutras. These three constitute the unity of the three truths as expounded in the teachings of the Buddha’s lifetime.

When one wakens to and comes to understand this, then one can attain the goal of Buddhahood. Hence this constitutes the fulfillment of the original intention for which the Buddhas appear in the world, the direct road to the attainment of Buddhahood by living beings.

[The “reason” for which they appear consists of “causes” and “conditions.”] The causes are the unity of the three truths that exists, eternal and unchanging, within the bodies of all living beings. Hence they are referred to collectively as “causes.” But although the three inherent causes, or potentials, of the Buddha nature⁵⁶ are possessed by all beings, if such beings do not encounter the right conditions by meeting a “good friend” or teacher, then they will not become awakened, they will not understand, their Buddha nature will not manifest itself. If they encounter the necessary conditions by meeting a good friend, however, then their Buddha nature will invariably become manifest. Hence such meetings are referred to as “conditions.”

But now, if these five components, “one,” “great,” “affair,” “causes,” and “conditions,” come together harmoniously, and one fulfills the difficult-to-fulfill condition of encountering a good friend, then what could possibly hinder the manifestation of the five aspects of Buddha nature?

When spring comes and conditions of wind and rain prevail, then even the mindless plants and trees will all put forth buds, blossom in glory, and make their presence known to the world. And when autumn arrives with its conditions of autumn moonlight, then plants and trees will all ripen and bear fruit. Then they will nourish all sentient beings, sustain their lives, bring them to maturity, and in the end manifest both the virtue and the functions of Buddhahood. Can anyone doubt this? If even the mindless plants and trees can do so, how much truer should this be of human beings?

Though we are no more than ordinary mortals in a state of delusion, we have our own minds, our understanding; we can distinguish right from wrong and gauge what is timely. Because of karma accumulated in the past, we have been born in a land where the Buddhist Law is propagated. If we can meet with a good friend, we will gain an understanding of causes and effects and attain Buddhahood. If we meet with a good friend, is there any reason why we should be inferior even to the plants and trees, remaining dumb and unresponding and failing to manifest the three inherent potentials of the Buddha nature that are within us?

This time, without fail, without fail, we must wake from this dream realm of birth and death, return to the waking state of original enlightenment, and sever the cords that bind us to birth and death. And from that time on, we will no longer entertain in our minds the Buddhist doctrines that pertain to that realm of dreams.

We will join in harmony with the single mind of the Buddhas of the three existences, carry out the practice 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!

Nichiren

The tenth month in the second year of the Kōan era [1279], cyclical sign tsuchinoto-u