Chapter5（Clarifying the Propagation of the Mystic Law throughout the Former, Middle, and Latter Days of the Law）
Nam-myoho-renge-kyo is not only the core of the Buddha’s lifetime teachings, but also the heart, essence, and ultimate principle of the Lotus Sutra. Yet as wonderful as this teaching is, no one has spread it during the more than 2,220 years since the Buddha’s passing. The twenty-four successors of the Buddha in India did not propagate it, nor did T’ien-t’ai or Miao-lo of China, nor Prince Shōtoku or the Great Teacher Dengyō of Japan. Therefore, when I, an insignificant priest, expounded it, people refused to believe it, thinking that it must be a false teaching. This is perfectly understandable. For example, if a lowly soldier had announced that he had seduced the beautiful court lady Wang Chao-chün, no one would have believed it. Similarly, people cannot believe that a humble priest could expound Nam-myoho-renge-kyo, the heart of the Lotus Sutra, which even T’ien-t’ai and Dengyō, who ranked as highly as ministers and court nobles, did not propagate.
You may not know this, but the crow, the most despised of birds, can recognize omens of good and evil events that will occur during the year, which the eagle and the hawk cannot. A snake is no match for a dragon or an elephant, but it can foresee the coming of a flood seven days in advance. Even if Nāgārjuna and T’ien-t’ai had not known the teaching that I propagate, if it is clear in light of the sutra, one should not doubt it. One who holds me in contempt and does not chant Nam-myoho-renge-kyo is like a baby who doubts its mother’s milk and refuses the breast, or a sick man who is suspicious of his physician and rejects the medicine prescribed for him. Nāgārjuna and Vasubandhu realized this teaching but did not propagate it, perhaps because they knew that the time was not right, and that the people of their day had no capacity to understand it. Others most probably did not spread it because they were ignorant of it. Buddhism spreads according to the time and the people’s capacity. Although I may not be worthy of this teaching, I expound it because the time is right.
Lecture
As has been clarified thus far, the Daimoku of Nam-myoho-renge-kyo is not only the core of Shakyamuni’s lifetime teachings, but also the very heart, essence, and ultimate purpose of the Lotus Sutra.
Yet, despite being such a supreme doctrine, during the more than 2,220 years following the Buddha’s passing, neither the twenty-four successors of the Buddha in India, nor the Great Teacher Tiantai and the Great Teacher Miaole in China, propagated it.
Nor did Prince Shotoku or the Great Teacher Dengyo in Japan expound it. In other words, Nam-myoho-renge-kyo is the great Law destined to be widely propagated throughout the Former, Middle, and Latter Days of the Law.
Therefore, it is stated that it was only natural for the ignorant people of that era to refuse to accept that Nichiren Daishonin, whom they viewed merely as a lowly, common mortal priest, would propagate such a great doctrine; this is illustrated through the parable of Wang Zhaojun. However, citing the examples of a crow and a snake, the Daishonin demonstrates that even those of lowly outward appearance can possess extraordinary power and knowledge, showing that it is utterly foolish to reject the Mystic Law simply because its teacher appears to be a humble monk. He then states, “Since Buddhism spreads according to the time and the people’s capacity, it must be that the time has come for Nichiren, unworthy though he may be,” revealing that the Daishonin himself is the Buddha of the Latter Day of the Law who accords with both the time and the people’s capacity to propagate the Nam-myoho-renge-kyo of the Three Great Secret Laws.
“Even if Nāgārjuna and T’ien-t’ai had not known the teaching that I propagate, if it is clear in light of the sutra, one should not doubt it.”
Here, it is taught that even assuming this teaching were unknown to such great, legitimate masters of the Former and Middle Days as Bodhisattva Nagarjuna and the Great Teacher Tiantai, one ought to believe it without hesitation as long as it is clearly evident in the sutra text. In this way, he indicates that in Buddhism one must rely not on the person, but on the Law—that is, on the sutras expounded by the Buddha.
Prior to this passage, the Daishonin gives the analogy that even a lowly bird like a crow can know the good or ill fortune of the coming year—something that even a mighty eagle cannot perceive—and that though a snake cannot match a dragon or an elephant, it knows whether a flood will occur within seven days. Through these examples, he demonstrates that whether one knows the true essence of things can by no means be determined by outward appearance, implicitly refuting the foolishness of ridiculing the Daishonin in comparison with great scholars and teachers such as Nagarjuna and Tiantai.
This passage sets forth a hypothetical premise, stating, “Even if this is a doctrine that Nagarjuna and Tiantai did not know…” In reality, as the Daishonin writes in a subsequent passage, “Though Nagarjuna, Vasubandhu, and others knew this, perhaps they did not propagate it because the time was not right and the people’s capacity was not yet mature.” That is, they indeed knew it, but refrained from spreading it because the time and the people’s capacity were not yet aligned.
Regarding this point, The Opening of the Eyes states:
“The doctrine of three thousand realms in a single moment of life is found in only one place, hidden in the depths of the “Life Span” chapter of the essential teaching of the Lotus Sutra. Nāgārjuna and Vasubandhu were aware of it but did not bring it forth into the light. T’ien-t’ai Chih-che alone embraced it and kept it ever in mind.” (WND-1, p. 224)
Furthermore, The Selection of the Time expounds:
“And, unbelievable as it may seem, there clearly appears in the text of the Lotus Sutra a correct Law that is supremely profound and secret, one that, though expounded in full by the Buddha, in the time since his passing has never yet been propagated by Mahākāshyapa, Ānanda, Ashvaghosha, Nāgārjuna, Asanga, or Vasubandhu, nor even by T’ien-t’ai or Dengyō. ” (WND-1, p. 560)
Why is it that while The Opening of the Eyes states that it is “submerged in the depths of the text,” this letter states that it is “clearly evident in the sutra text,” and The Selection of the Time similarly states that it is “present on the very surface of the sutra text”?
Nichikan Shonin discusses the reason and significance behind this in writings such as On Judging the Sutra Texts in Accord with Their Meaning (Igi Hanmon Sho) and Commentary on The Selection of the Time (Senji Sho Bundai).
To summarize his explanation: it is because one interprets the text based on its underlying meaning (igi hanmon) after having understood the true origin and import of the Lotus Sutra, that the Law appears manifest on the very surface of the text. “Understanding the true import of the Lotus Sutra” means understanding the import hidden in the depths of the text. In other words, because the Lotus Sutra’s words are judged (han) with the enlightenment of the Buddha of the Latter Day of the Law as the underlying meaning (gi), this greatest, most profound, and secret correct Law stands clearly revealed before one’s eyes on the surface of the text.
“Buddhism spreads according to the time and the people’s capacity. Although I may not be worthy of this teaching, I expound it because the time is right.”
That the propagation of Buddhism must be carried out in accord with the time and the people’s capacity is repeatedly affirmed across the Daishonin’s various writings. This principle is particularly well known in The Teaching, Capacity, Time, and Country, where he establishes the five guides for propagation.
Here, however, addressing those who harbor doubts about the Daishonin propagating Nam-myoho-renge-kyo—the core doctrine of the Lotus Sutra—he clarifies that unless the time and the people’s capacity match, no matter how eminent the scholars or teachers may be, they cannot propagate it.
Speaking out of profound humility, he states, “Although I may not be worthy of this teaching, I expound it because the time is right.” His underlying intent, needless to say, is to reveal that Nichiren Daishonin himself is the Buddha of the Latter Day of the Law who accords with the time and capacity of this age to propagate the profound, secret Law of Nam-myoho-renge-kyo—the core of the Lotus Sutra hidden in the depths of the “Life Span” chapter.