Mr. Altig’s Overview of the Wonderful Dharma of the Lotus Sutra

1. Introduction:

Nichiren Buddhism, a significant school within the Mahayana tradition, centers its teachings and practices on the Lotus Sutra, revered as the culmination of Shakyamuni Buddha’s fifty years of teachings.¹ Founded in 13th-century Japan by Nichiren Daishonin (1222-1282), this school emphasizes the inherent Buddha-nature within all individuals and the possibility of attaining enlightenment in this lifetime through devotion to the Lotus Sutra.¹ Within Nichiren’s extensive body of work, the “Treatise on Prayers” (Kitō-shō) stands as an important text that elucidates his views on the efficacy of different forms of Buddhist practice.³ Addressed to Sairen-bo, a monk of the Tendai school, the treatise offers insights into Nichiren’s understanding of prayer and its connection to spiritual realization.⁴ The focus on the Lotus Sutra as the ultimate path distinguishes Nichiren Buddhism from other schools that may give prominence to different scriptures or practices.⁵

The user-provided quote from the “Treatise on Prayers” serves as a crucial lens through which to examine Nichiren’s core beliefs. The statement, “If his writings are against the teachings of the Buddha, no matter how hard one might believe them, one will never attain Buddhahood. No matter how much one prays for peace and tranquility for the country, only deplorable events will take place,” encapsulates Nichiren’s conviction about the absolute necessity of aligning one’s spiritual practice with what he considered the true essence of Buddhist doctrine.⁶ This assertion links individual enlightenment (Buddhahood) and societal welfare (peace and tranquility) directly to the acceptance and practice of the “teachings of the Buddha,” as interpreted by Nichiren through the Lotus Sutra. The strength of this claim necessitates a thorough investigation into the foundational role of the Lotus Sutra in Nichiren’s thought, his understanding of Buddhahood, the historical and religious context of the treatise, his views on the relationship between religious practice and societal outcomes, and the diverse perspectives that have emerged in response to his often uncompromising stance.

2. Locating and Contextualizing the Quote:

The statement in question, “If his writings are against the teachings of the Buddha, no matter how hard one might believe them, one will never attain Buddhahood. No matter how much one prays for peace and tranquility for the country, only deplorable events will take place,” appears in Nichiren’s “Treatise on Prayers” (Kitō-shō).⁶ As indicated in the research material, Nichiren penned this passage while commenting on the writings of a priest who did not recognize the Lotus Sutra as the Buddha’s highest teaching.⁶ This context is vital for understanding the intent and scope of Nichiren’s assertion. His critique is not a generalized condemnation of all spiritual writings or prayers but is specifically aimed at those whose teachings deviate from the preeminent position he accorded to the Lotus Sutra.

The structure of the quote reveals two interconnected arguments. The first part addresses the individual’s pursuit of Buddhahood, asserting that the mere intensity of belief in writings that contradict the Buddha’s true teachings will not lead to enlightenment. The second part extends this principle to the societal level, suggesting that even fervent prayers for national peace and tranquility will be in vain and may even result in negative consequences if they are based on flawed or incorrect religious foundations. This parallelism underscores Nichiren’s belief in a fundamental and inseparable link between correct Buddhist doctrine, individual spiritual progress, and the overall well-being of society. His argument implies that the efficacy of religious practice, whether for personal salvation or collective benefit, is contingent upon its alignment with the authentic “teachings of the Buddha,” which, for Nichiren, were most fully and completely revealed in the Lotus Sutra.

3. The Foundational Role of the Lotus Sutra:

The Lotus Sutra holds an unparalleled position of supremacy within Nichiren Buddhism.⁵ Nichiren himself declared it to be the highest teaching of Shakyamuni Buddha, the ultimate truth perfectly suited for the Latter Day of the Law (Mappo), a period believed to be characterized by the decline of Buddhist understanding and practice.² He considered all other Buddhist teachings to be provisional, serving as preparatory stages that ultimately lead to the complete revelation found in the Lotus Sutra.⁷ This conviction formed the bedrock of his theology and practice, shaping his interpretations of Buddhist history and his interactions with other contemporary Buddhist schools.

Several key doctrines within the Lotus Sutra underpin Nichiren’s assertion of its supreme status. The doctrine of universal Buddhahood proclaims that all living beings, without exception, possess the inherent potential to attain Buddhahood.⁸ This radical inclusivity contrasted sharply with earlier Buddhist teachings that often restricted the possibility of enlightenment to specific groups or required extensive eons of practice.⁹ The Lotus Sutra also unveils the concept of the Eternal Buddha, revealing that Shakyamuni Buddha achieved enlightenment not just in his historical lifetime but in the infinitely distant past and continues to exist eternally, working to guide all beings to Buddhahood.¹⁰ This doctrine emphasizes the timeless and ever-present nature of Buddhahood. Furthermore, the Lotus Sutra introduces the principle of the One Vehicle (Ekayana), which asserts that all diverse Buddhist paths and teachings ultimately converge into a single path leading to Buddhahood.⁷ This perspective allowed Nichiren to interpret earlier teachings as skillful means (upaya) employed by the Buddha to guide beings towards the ultimate truth revealed in the Lotus Sutra.¹¹

Nichiren’s interpretation of the Lotus Sutra as the exclusive path to enlightenment in the Latter Day of the Law was a defining aspect of his teachings.¹³ He believed that due to the spiritual decline of the age, other Buddhist teachings had lost their efficacy and only the direct and complete message of the Lotus Sutra, encapsulated in the practice of chanting Nam-myoho-renge-kyo, could lead individuals to true awakening in their present lifetime.¹⁴ This conviction directly informs the quote from his “Treatise on Prayers,” where he emphasizes that writings or prayers based on teachings contrary to this ultimate truth will be fruitless in achieving Buddhahood or societal peace.

4. Buddhahood in the Nichiren Tradition:

In Nichiren Buddhism, Buddhahood is defined as the state of perfect awakening attained by a Buddha, representing the ultimate goal of Buddhist practice and the highest of the Ten Worlds.¹⁶ It is not merely an abstract philosophical concept but a tangible reality that individuals can achieve in their current lifetime through dedicated practice.¹ This state is characterized by boundless wisdom, compassion, and courage, and it signifies a condition of absolute happiness that remains unaffected by external circumstances.⁸

The attainment of Buddhahood in the Nichiren tradition is inextricably linked to the practice centered on the Lotus Sutra. The primary practice involves chanting the daimoku, Nam-myoho-renge-kyo, with unwavering faith in the Gohonzon, the object of worship in Nichiren Buddhism that embodies the life state of Buddhahood and the essence of the Lotus Sutra.⁵ This chanting is not simply a recitation but a profound act of faith aimed at awakening the inherent Buddha-nature that resides within every individual.¹⁹ Furthermore, the path to Buddhahood in Nichiren Buddhism includes the active practice of kosen-rufu, which involves striving to spread the teachings of the Lotus Sutra to others, enabling them to attain enlightenment as well.²¹ This altruistic aspect of practice is considered integral to one’s own spiritual development.

A core principle in Nichiren Buddhism is “Attaining Buddhahood in This Lifetime” (Sokushin Jobutsu), which posits that enlightenment is not a distant aspiration requiring countless lifetimes but a present possibility for all who engage in the correct practice with sincere faith.¹ Nichiren taught that Buddhahood is not something to be acquired externally but rather a state to be revealed from within.¹⁹ This understanding underscores the significance of aligning oneself with the “teachings of the Buddha” as Nichiren interpreted them, for it is through this alignment, particularly through faith in the Lotus Sutra and the practice of chanting Nam-myoho-renge-kyo, that individuals can unlock their innate potential for Buddhahood in this very existence.

5. Historical and Religious Context of the Treatise:

Nichiren wrote the “Treatise on Prayers” during the 13th century in Japan, a period marked by significant social and religious transformations.¹⁵ This era, known as the Kamakura period (1185-1333), witnessed the rise of new Buddhist movements that offered alternative paths to enlightenment compared to the established schools like Tendai and Shingon.²⁴ The prevailing belief in Mappo, the Latter Day of the Law, fueled a sense of urgency among religious practitioners to find the most effective means of salvation in what was perceived as a time of spiritual decline.¹⁵

The “Treatise on Prayers” was specifically addressed to Sairen-bo, a monk of the Tendai school.⁴ This is a crucial detail, as Nichiren himself had initially trained in the Tendai tradition, which held the Lotus Sutra in high regard.¹³ However, Nichiren believed that the Tendai school of his time had become diluted by incorporating practices from other Buddhist traditions, such as esoteric rituals and devotion to Buddhas other than Shakyamuni.²⁵ Therefore, his treatise can be seen, in part, as an internal critique or a call for a return to what he considered the pure and exclusive teachings of the Lotus Sutra within the Tendai lineage.

Beyond the Tendai school, Nichiren was also a vocal critic of other prominent Buddhist schools of his era. He vehemently opposed Pure Land Buddhism, particularly its emphasis on chanting the Nembutsu (invocation of Amitabha Buddha) as the primary means of salvation, arguing that it detracted from the focus on Shakyamuni Buddha and the potential for enlightenment in this world.² He also criticized Zen Buddhism for its emphasis on direct experience and transmission outside of the scriptures, which Nichiren saw as undermining the authority of the Lotus Sutra.²⁷ Similarly, he critiqued Shingon Buddhism for placing its esoteric teachings above the Lotus Sutra.²⁸ This broader context of a diverse and often syncretic religious landscape in 13th-century Japan underscores the significance of Nichiren’s firm stance on the exclusive supremacy of the Lotus Sutra and his critical assessment of any teachings or practices that deviated from this central tenet.

6. The Intertwined Nature of the Lotus Sutra and World Peace:

A central theme in Nichiren’s teachings is the profound connection between upholding the Lotus Sutra and achieving peace and tranquility in the land, a concept most famously articulated in his treatise “On Establishing the Correct Teaching for the Peace of the Land” (Risshō Ankoku Ron).³⁰ Nichiren firmly believed that the widespread adoption and practice of the Lotus Sutra held the key to resolving the social unrest, natural disasters, and epidemics that plagued 13th-century Japan.¹⁵ He argued that these calamities were a direct consequence of the nation’s people, including its rulers, turning away from the correct teaching of the Lotus Sutra and embracing what he considered to be erroneous doctrines.¹³

Nichiren posited that by establishing the “correct teaching” – the Lotus Sutra – as the fundamental spiritual foundation of the nation, a positive transformation would occur not only in the hearts and minds of individuals but also in the external environment.¹³ He believed that when the principles of the Lotus Sutra flourished, and people chanted Nam-myoho-renge-kyo, the negative karma of the land would be eradicated, leading to an era of peace, stability, and prosperity.¹³ This perspective reflects the Tendai concept of the nonduality of self and environment, where inner spiritual transformation is seen as directly impacting the outer world.¹³

The quote from the “Treatise on Prayers” aligns with this core tenet of Nichiren’s philosophy. By stating that prayers for peace and tranquility will be ineffective and only lead to “deplorable events” if they are based on writings that contradict the Buddha’s true teachings (i.e., the Lotus Sutra), Nichiren emphasizes the critical importance of a correct spiritual foundation for achieving societal well-being.⁶ He viewed the Lotus Sutra not merely as a path to individual enlightenment but as the essential basis for creating a peaceful and harmonious society. Therefore, any religious practice or prayer that did not align with the principles of the Lotus Sutra, in his view, would be fundamentally flawed and incapable of bringing about genuine peace.

7. Diverse Perspectives and Interpretations:

Nichiren’s strong claims about the exclusive efficacy of the Lotus Sutra and the negative consequences of adhering to other Buddhist teachings have elicited diverse perspectives and interpretations throughout history and in modern scholarship. While his followers often view his assertions as expressions of profound conviction and compassionate guidance, critics have sometimes labeled him as intolerant due to his seemingly uncompromising stance.¹⁴

Some scholars emphasize the importance of understanding Nichiren’s pronouncements within the specific historical and religious context of 13th-century Japan.²⁷ They argue that his sharp criticisms of other Buddhist schools should be seen as a response to the particular circumstances of his time, where he perceived a decline in the true understanding and practice of Buddhism. From this perspective, Nichiren’s strong language was a rhetorical strategy aimed at galvanizing his followers and challenging the prevailing religious authorities.

Others focus on Nichiren’s concept of “slandering the Dharma” (hobo) as a key to understanding his seemingly harsh judgments.³⁴ In his view, rejecting the Lotus Sutra in favor of what he considered to be inferior teachings constituted a grave offense that would inevitably lead to negative consequences, both for the individual and for society as a whole. This theological framework helps to explain the severity of his statements regarding those who did not uphold the Lotus Sutra as the highest teaching.

Conversely, alternative viewpoints within and outside of Nichiren Buddhism may emphasize the value and efficacy of diverse Buddhist paths and practices. The concept of skillful means (upaya) in Mahayana Buddhism suggests that the Buddha taught different doctrines to suit the varying capacities and inclinations of his disciples.¹² From this broader perspective, Nichiren’s seemingly exclusive focus on the Lotus Sutra might be seen as a departure from the more inclusive spirit often associated with Buddhist teachings. Modern scholars may also approach the study of Buddhist scriptures with historical and textual critical methods that differ from Nichiren’s traditional understanding, leading to varied interpretations of the Lotus Sutra’s place within the broader Buddhist canon.²⁵

8. Conclusion:

The quote from Nichiren’s “Treatise on Prayers” offers a powerful glimpse into the core of his theological and social philosophy. His assertion that only writings aligned with the “teachings of the Buddha” – as he definitively identified with the Lotus Sutra – can lead to individual Buddhahood and societal peace underscores the absolute centrality of this scripture in his thought. The key doctrines of the Lotus Sutra, including universal Buddhahood, the Eternal Buddha, and the One Vehicle, provided the foundation for his conviction in its unparalleled supremacy, particularly in the context of the Latter Day of the Law.

Nichiren’s concept of “Establishing the Correct Teaching for the Peace of the Land” further highlights the profound connection he perceived between individual faith and the well-being of society. He believed that the widespread adoption and practice of the Lotus Sutra were essential for overcoming the spiritual malaise that he saw as the root cause of the social and natural calamities of his time.

However, Nichiren’s often uncompromising stance on the Lotus Sutra and his strong criticisms of other Buddhist schools have also led to diverse interpretations and debates. While his followers view his teachings as a direct and compassionate path to enlightenment and peace, others have questioned his exclusivism and the severity of his judgments. Understanding these different perspectives, alongside the specific historical and religious context of 13th-century Japan, is crucial for a nuanced appreciation of Nichiren’s profound and enduring influence on the landscape of Buddhist thought and practice.

Table 1: Key Doctrines of the Lotus Sutra in Nichiren Buddhism (Section 3)

Doctrine	Description	Significance in Nichiren’s Thought
Universal Buddhahood	All beings possess the inherent potential to attain enlightenment.	The Lotus Sutra makes enlightenment accessible to all people in the degenerate age of Mappo, unlike earlier teachings that restricted access.
Eternal Buddha	Shakyamuni Buddha’s enlightenment is not limited to his historical lifetime but is eternal and ever-present.	Provides a sense of ongoing guidance and support for practitioners in Mappo, emphasizing the Buddha’s continuous efforts to lead beings to enlightenment.
One Vehicle	All Buddhist paths and teachings ultimately lead to the single goal of Buddhahood.	The Lotus Sutra represents the culmination and true intent of all Buddhist teachings, unifying them into one supreme path to enlightenment.
Skillful Means	The Buddha uses various methods and teachings adapted to the needs and capacities of different beings.	Allows for the interpretation of earlier teachings as preparatory stages leading to the ultimate revelation of the Lotus Sutra, justifying their initial but not final value.

Table 2: Nichiren’s Criticisms of Other Buddhist Schools (Section 5)

Buddhist School	Nichiren’s Main Criticism	Underlying Reason (from Nichiren’s perspective)
Pure Land	Reliance on external Buddha (Amitabha) and the Pure Land after death, rather than focusing on inherent Buddha-nature.	Deviates from the Lotus Sutra’s emphasis on the inherent Buddha-nature and the possibility of attaining enlightenment in this lifetime in the saha world.
Zen	Claims a special transmission outside of the scriptures and rejects the authority of the written word.	Undermines the importance of the Lotus Sutra as the direct and complete teaching of the Buddha, essential for enlightenment in Mappo.
Shingon	Elevates esoteric teachings and rituals above the Lotus Sutra, placing it in a lower position within their hierarchy.	Represents an incorrect understanding of the Buddha’s teachings, as Nichiren believed the Lotus Sutra to be the ultimate and unsurpassed doctrine.
Tendai (of time)	Incorporates syncretic practices and worship of various Buddhas, diluting the exclusive focus on Shakyamuni and the Lotus Sutra.	Compromises the singular importance and power of the Lotus Sutra as the sole teaching capable of leading all people to enlightenment in the Latter Day of the Law.

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