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

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Date: August 31, 2025

Subject: Analysis of Nichiren’s Treatise “The True Aspect of All Phenomena” and its Implications for the Identity and Role of His Disciples

Key Sources: Excerpts from “Nichiren’s Identity and Disciples’ Role: The Votary and the Vow: An Analysis of Nichiren’s Treatise on the True Aspect of All Phenomena”

I. Executive Summary

This briefing document examines Nichiren’s 1273 treatise, Shohō Jissō-Shō (The True Aspect of All Phenomena), a pivotal text sent to his disciple Sairen-Bō while Nichiren was in exile on Sado Island. The central assertion of this passage is Nichiren’s self-identification, and by extension that of his disciples, as the “lone forerunner of the bodhisattvas who emerged from the earth” and “messengers of Śākyamuni Buddha.” This audacious claim, made during a period of intense persecution, served as a profound act of encouragement and empowerment.

The document highlights three main themes:

1. Nichiren’s Radical Reinterpretation of Buddhist Doctrine: His transformation of abstract Tendai concepts like shohō jissō into concrete, embodied realities through the practice of the Lotus Sūtra.
2. The Identity of the Bodhisattvas of the Earth and Buddha’s Messengers: How Nichiren claimed this identity for himself and his followers, giving them a heroic mission in the Latter Day of the Law.
3. The Formation of a Collective, Engaged Community: The establishment of a shared identity and purpose that links individual happiness with societal transformation, contrasting with more secluded Buddhist practices.

The enduring impact of these claims is evident in the diverse theological interpretations and sectarian divisions among subsequent Nichiren Buddhist schools regarding Nichiren’s status and the identity of his followers.

II. Main Themes and Key Ideas

1. The Crucible of Sado: Historical and Philosophical Genesis of a Vow

• Context of Hardship and Empowerment: Nichiren wrote Shohō Jissō-Shō in May 1273 during his exile on Sado Island, a period of “life-threatening persecution.” Despite these circumstances, he expressed “immeasurable delight,” demonstrating a remarkable composure that defined his life and teachings. This context of shared struggle between Nichiren and his disciple Sairen-Bō is crucial for understanding the passage’s significance as “an act of profound encouragement and empowerment.”
• Nichiren’s Background: Born in 1222, Nichiren came from humble origins, although his self-descriptions as a “fisherman’s son” may be allegorical. He was a deeply rooted scholar and passionate reformer, studying extensively at Kiyosumidera and engaging in polemics against the nenbutsu doctrine from a young age.
• Dialogue with Sairen-bō: The recipient, Sairen-bō Nichijō, was a former Tendai priest also exiled to Sado, who became Nichiren’s disciple. His scholarly background meant he was familiar with the Tendai concept of shohō jissō, making Nichiren’s letter a high-level philosophical exchange.

2. The Law of Causality: From Tendai Theory to Nichiren’s Embodied Reality

• Tendai’s Shohō Jissō: The Tendai school viewed shohō jissō (the true aspect of all phenomena) as an abstract, theoretical concept derived from the Lotus Sūtra, asserting that ultimate truth is inseparable from all phenomena and forming the basis for the universal attainment of Buddhahood.
• Nichiren’s Radical Reinterpretation: Nichiren redefined shohō jissō by equating the “true aspect” with the Law of Myoho-renge-kyo and the “phenomena” with all living beings and their environments. This transformed an “abstract principle into a concrete, living reality embodied by those who practice it.” This philosophical shift moved Buddhahood from a theoretical potential to a “tangible, observable process of human transformation in the here and now,” a critical departure from earlier Mahayana traditions.

3. The Vow and Emergence: The Bodhisattvas from the Earth

• The “Emerging from the Earth” Chapter: This concept is central to the Lotus Sūtra, describing countless golden-hued bodhisattvas emerging from the earth after Śākyamuni Buddha rejects volunteers from other realms. These bodhisattvas, led by four guiding masters (Superior Practices, Boundless Practices, Pure Practices, and Firmly Established Practices), are destined to propagate the sutra in the saha world after the Buddha’s passing.
• Nichiren’s Singular Claim: Nichiren made the “theological claim of immense consequence” of self-identifying as the leader of this multitude, Bodhisattva Superior Practices. He rooted this in his experience of propagating the Lotus Sūtra during the Latter Day of the Law and enduring persecutions, which he called shikidoku (“reading the sutra with one’s body”).
• Temporalizing the Allegory: While early commentators saw the emergence as an allegory for inherent enlightenment potential, Nichiren gave it a “literal, historical context.” He argued that the “earth” from which they emerge is not just the “ultimate depth of life” but the “physical saha world of human suffering, specifically Japan in the Latter Day of the Law.” This reinterpretation provided Nichiren and his followers with an “immediate and urgent sense of purpose.” The “golden hue” and “immeasurable brightness” of the bodhisattvas were reinterpreted as the “inherent dignity and wisdom of ordinary people taking action to transform their lives and their society.”

4. The Mission and Conduct: The Messenger of the Buddha

• The “Teacher of the Dharma” Chapter: This chapter of the Lotus Sūtra states that “anyone who ‘expounds even a phrase of the Lotus Sūtra even to one person in secret, then you should know that such a person is my messenger, dispatched by Me and carries out My work.’”
• Empowering the Masses: Nichiren extended this “messenger” identity to his followers, posing the rhetorical question, “‘Who else but us can this possibly refer to?’” This act “elevates the seemingly small act of sharing the teaching to the level of carrying out the Buddha’s most vital work.”
• The Act of Propagation (Shakubuku): Propagation is a central theme, with Nichiren stating, “‘At first only Nichiren chanted Nam-myoho-renge-kyo, but then two, three, and a hundred followed, chanting and teaching others.’” This links propagation directly to the “Emerging from the Earth” prophecy and the goal of kosen-rufu (widespread propagation of the Law). The act of “speaking about the teaching, often referred to as shakubuku, becomes a spiritual practice in itself,” transforming individuals and society.

5. The Collective Identity: Followers as Bodhisattvas

• Shared Identity and Vow: The core of Nichiren’s argument is a shared identity: “‘If Nichiren is to be counted among the Bodhisattvas of the Earth, then so must his disciples and lay supporters.’” The unifying factors are the shared purpose and experience of chanting the daimoku (Nam-myoho-renge-kyo) and propagating the Law. Nichiren further asserted, “‘Were they not Bodhisattvas of the Earth, they could not chant the daimoku.’”
• Proof Through Persecution: Shared persecution and hardship served as “tangible proof of their identity,” as “the votaries born in the Latter Day of the Law who propagate the Lotus Sūtra will encounter the three types of enemies.”
• Engaged Community: Nichiren’s teaching fosters a cohesive community dedicated to “realizing an ideal society,” where individual happiness is “inextricably linked with the peace and happiness of our fellow humans and of society as a whole.” This contrasts with more secluded Buddhist practices. “Emerging from the earth” is both personal transformation and “social engagement,” demonstrating that Buddhahood is forged in “the lives of ordinary people, engaged in the world and its problems.”

6. Comparative Theological Perspectives: Legacy and Divergence

Nichiren’s claims led to diverse interpretations among his successor schools, particularly regarding:

• Status of Nichiren:Soka Gakkai International (SGI): Regards Nichiren as the “True Buddha” of the Latter Day of the Law, fulfilling the role of Bodhisattva Superior Practices.
• Nichiren Shoshu: Also regards Nichiren as the “True Buddha” of the Latter Day of the Law.
• Nichiren Shu: Regards Nichiren as the “Jōgyō Bodhisattva” or a “votary messenger” who upheld the true Dharma, with Shakyamuni Buddha remaining the Eternal Buddha.
• Identity of Followers:SGI: Views members as “Undisputed Bodhisattvas of the Earth” who have emerged to spread the Mystic Law and are true disciples of the Buddha of the Latter Day.
• Nichiren Shoshu: Refers to members as “associates,” “followers,” or as “sharing karmic bonds with the Bodhisattvas of the Earth.”
• Nichiren Shu: States members “aspire to the status of Bodhisattvas of the Earth” through their practice.
• Focus of Practice and Study: While all emphasize chanting the daimoku and studying Nichiren’s writings, SGI and Nichiren Shoshu focus particularly on Chapters 2 and 16 of the Lotus Sūtra, while Nichiren Shu upholds the study and recitation of all chapters, with daimoku as primary and sutra recitation as secondary.

These differences highlight how the interpretation of “the founder’s status determines the follower’s status, which in turn defines the nature of their practice.”

III. Conclusion

Nichiren’s Shohō Jissō-Shō is a powerful document that transformed abstract Buddhist doctrine into a “vibrant, contemporary, and deeply personal meaning.” By identifying himself and his followers as the prophesied Bodhisattvas of the Earth and messengers of Śākyamuni Buddha, Nichiren empowered his exiled community, transforming their suffering into proof of their mission.

The central thesis is the “inseparability of faith, practice, and identity.” Active propagation of the Lotus Sūtra becomes tangible proof of one’s identity as a Bodhisattva of the Earth. This shifted Buddhist practice from secluded contemplation to “active, compassionate engagement with a troubled society,” aiming for kosen-rufu (worldwide peace and happiness).

The ongoing debate among Nichiren Buddhist schools underscores the passage’s complexity and enduring influence, defining “the very nature of each school’s practice and its members’ sense of purpose.” Ultimately, the passage is a “potent call to action,” asserting that profound spiritual truths are realized not in retreat, but “in the midst of human suffering and in the noble effort to alleviate it.”