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

I. Executive Summary

This briefing synthesizes key themes from the provided sources, which primarily review and present an essay titled “The Transcendent Dharma: An Examination of the Lotus Sutra’s Supremacy in Nichiren’s Teachings.” The central argument explored is Nichiren’s radical assertion of the Lotus Sutra’s preeminence over the historical Buddha, positioning the Dharma (Law) as the ultimate reality. This perspective is deeply rooted in Nichiren’s interpretation of the Mappō (Latter Day of the Law) and the turbulent Kamakura period, leading him to establish Nam-myoho-renge-kyo as the sole effective path to enlightenment. The briefing covers the theological underpinnings of the Sutra’s supremacy, its universalist message of inherent Buddhahood, the nature of the “Ever-Present Buddha” as the Mystic Law, and the profound meaning of “offerings” as transformative acts of faith, practice, and propagation. Nichiren’s teachings are presented as a re-centering of Buddhist authority from a historical figure to an eternal, immanent principle, profoundly democratizing enlightenment.

II. The Radical Supremacy of the Lotus Sutra

Nichiren’s core assertion is the supremacy of the Lotus Sutra (Dharma) over the historical Buddha (Person). This is vividly articulated in “Reply to Lord Ueno” with analogies: “The Buddha is great, but compared to the Lotus Sutra He is like the light of a firefly in front of the sun and moon. When compared in terms of height, the Buddha is like the earth while the Lotus Sutra reaches the heavens.” This signifies a shift from a “person-centric” to a “Dharma-centric” Buddhism, where the Law itself is the highest object of reverence. The Sutra is seen as the “ontological ground or source of Buddhahood itself,” rather than merely a teaching articulated by a Buddha.

This theological stance is further reinforced by Nichiren’s Fivefold Comparison (Gojū-no-sōtai), which systematically ranks Buddhist teachings, culminating in the “Buddhism of sowing” (Nichiren’s teaching of Nam-myoho-renge-kyo) as superior to the “Buddhism of the harvest” (Shakyamuni’s provisional teachings). This framework firmly places the Lotus Sutra and its essence at the pinnacle of all Buddhist doctrines.

III. Historical and Doctrinal Context: Mappō and Nichiren’s Mission

Nichiren’s teachings emerged in 13th-century feudal Japan, a period of “significant social and political upheaval” characterized by “widespread natural disasters, internal strife, and political conflicts.” This era fostered a belief in the Mappō (Latter Day of the Law), a concept that “the Buddha’s teachings would gradually lose their efficacy over time.”

In this context, Nichiren believed that “traditional Buddhist practices such as Nembutsu, Zen, and esoteric rituals were no longer effective,” and only practices centered on the Lotus Sutra retained their power. This conviction fueled his “militant spirit and a nationalistic fervor,” leading to fierce critiques of other established sects, particularly Pure Land Buddhism, which he deemed “escapist practice” and “false teachings.” His warnings about “national destruction” if “false teachings” were not abandoned highlight his belief that the nation’s well-being was directly linked to adherence to the “correct Dharma.”

IV. The Lotus Sutra: Universal Enlightenment and the Ever-Present Buddha

The Lotus Sutra is revered as the “crystallization of Shakyamuni’s teachings,” asserting that “Buddhahood…is inherent within every person without distinction of gender, ethnicity, social standing or intellectual ability.” This is the doctrine of inherent Buddhahood (tathagata-garbha) and the “One Vehicle” (Ekayana), meaning “all beings are ultimately destined for Buddhahood.” Earlier teachings are considered “expedient means” (upaya) leading to this ultimate truth.

The Sutra distinguishes between a “theoretical teaching” (first 14 chapters) that states “in theory, all beings will be able to attain buddhahood,” and an “essential teaching” (latter 14 chapters) that reveals Shakyamuni as the “original and eternal Buddha” who “has been enlightened since the inconceivably remote past.” This implies that “Buddhahood exists as a present and eternal reality in the lives of all people.” This leads to the concept of “attaining Buddhahood in one’s present form” (Sokushin Jōbutsu), meaning “existing karmic impediments do not prevent one from achieving the Buddha way.” This concept profoundly democratizes enlightenment, offering immediate hope and empowerment.

The “Ever-Present Buddha” transcends the historical figure and represents the “eternal, inherent life force and wisdom within all phenomena,” synonymous with Myoho-renge-kyo, the “Mystic Law.” “Myoho” signifies the “unity of delusion and enlightenment,” encompassing both enlightened and deluded aspects of life. “Renge” (lotus flower) symbolizes the “simultaneity of cause and effect” and the Buddha-seed inherent in ordinary beings.

V. “Making Offerings” as Transformative Practice

The concept of “offerings” in Nichiren Buddhism extends beyond material gifts. While Nichiren acknowledged traditional offerings as accruing “unimaginably wonderful and boundless benefits,” he emphasized the “offering of the Law,” which means “actively sharing or explaining the Buddha’s teachings.” Ultimately, “making offerings to the Lotus Sutra means living out our lives based on the Mystic Law.”

The central practice is the chanting of Nam-myoho-renge-kyo (Daimoku) to the Gohonzon, considered the “essence of the Dharma Flower Sutra” and the “direct path to enlightenment.” This practice is believed to “summon forth our Buddhahood” and “overcome the sufferings and challenges of daily life.” Daily practice, or Gongyo, involves reciting specific chapters of the Lotus Sutra.

Nichiren Buddhism emphasizes three interconnected pillars: faith, practice, and study. “Faith” is defined as “belief in my inner potential” for Buddhahood. “Practice” is primarily chanting and recitation. “Study” involves deepening understanding of the Sutra and Nichiren’s writings. The ultimate “offering” is the active pursuit of enlightenment for oneself and all beings, “repaying the Ever-Present Buddha with the enlightenment of all beings.” This active engagement and propagation (kosen-rufu) is seen as generating profound merit, shifting the focus from external accumulation to internal transformation and shared realization.