The book, Lotus sutra , was acknowledged by nearly all Buddhists to be sermons delivered by Buddha in the last stage of his ministry, and, as such, called forth the highest tributes from most Buddhists of all ages. Critical study of Buddhist literature will doubtless throw more light on the formation and date of the compilation; but even apart from minute analysis, we can safely characterise the book as occupying the place taken in Christian literature by the Johannine writings, including the Gospel, the Apocalypse, and the Epistles. The chief aim of the Lotus sutra, both according to the old commentators and to modern criticism, consists in revealing the true and eternal entity of Buddhahood in the person of the Shakyamuni buddha, who appeared among mankind for their salvation.
In other words, the main object is to exalt the historic manifestation of Buddha and identify his person with the cosmic Truth {Dharma), the universal foundation of all existences.
This main thesis of the book is illustrated, supported, and exalted in manifold ways, and there are many side-issues and episodes. Similes and parables, visions and prophecies, warnings and assurances, doctrinal analysis and moral injunctions all these ramify from the central strand or are woven into it. The whole composition is a symphony in which the chief motive is the identifying of Buddha and Dharma, but the melodies, the instruments, the movements, and even the key-notes vary from part to part, and, naturally, the inspirations imparted by the book varied from time to time, in accordance with the temperaments, the needs and aims, of different ages and persons.
Thus, in describing the outlines of the sermons and narratives contained in this wonderful religious book, let us pay attention to the different phases which were emphasized by different teachers, and especially to the points which inspired Nichiren in the several stages of his life.
The book opens with a prelude played in the serene light of the stage, the Vulture Peak idealized, which is illumined by the rays emitted from Buddha’s forehead. He sits immersed in deep contemplation, and yet in the air made brilliant by his spiritual radiance are seen not only innumerable Buddhas and saints, who move in the luminous air, but existences of all kinds, down to those in the nethermost purgatories. Heavenly flowers pour upon the place, the quaking of the earth heralds the approach of an extraordinary occasion, and the congregation is deeply moved with amazement and admiration men and gods, saints and ascetics, demons and serpent-kings all are tense with wondering expectation of what the Shakyamuni Buddha is going to reveal.
Buddha arises out of contemplation, and what he reveals is that the real import of the Dharma is beyond the ordinary comprehension or reasoning, and that only those who put faith in the unique truth promulgated by all Buddhas are enabled to grasp it. What he now means to disclose is the truth of the Sole Road (Ekayana) which has enabled the Buddhas of the past to attain Buddhahood, and which is destined to lead all beings, the future Buddhas, to the same attainment. The Truth is one and the goal the same; but the means and methods are not, because the beings to be enlightened are various in character, capability, and inclination.
Thus, all Buddhas have entered upon their training and work for the purpose of leading all beings to the same height of attainment they themselves have reached, and Shakyamuni is one of these. Yet, mindful of the varying dispositions of the beings to be instructed, Buddha has opened three gateways, one for those who are keen for knowledge and illumination in philosophical truths, that is, for the Sravakas; the second for those who are inclined to meditation and self-seclusion the Pratyeka-buddhas, and the third for those who wish to perfect themselves along with other, the Bodhisattvas. Although these three ways are different in method and in result, they are destined finally to converge to one and the same Sole Road of Buddhahood.
the opening of the different gateways is due to the “ tactfulness ” (updya-kausalya) of Buddha’s educative method, while the basis of all lies in the same Truth, and the aim is universal enlightenment. This idea of tactfulness, or pedagogic method, gave to many Buddhist thinkers a clue to explain the diversity existing within Buddhism, and we shall later see how Nichiren made use of this explanation.
The discourse now proceeds to further elucidation of the relation between the final aim and the educative methods. Three parables are adduced for this purpose: the parable of rescuing children out of a burning house; the parable of bringing a prodigal son to the consciousness of his original dignity and properties; and the simile of the rain-water nourishing all kinds of plants. Shakyamuni, our master, is at the same time the father of all beings, who tries and does everything to save his errant children. The truth he teaches is the universal truth which can finally be realized by all beings in various existences, just as rain-water, one in essence and taste, enables all sorts of plants to grow and flourish, each according to its capacity and disposition.
Thus, the tactful achievement of Buddha’s revelation is possible, because he has himself realised the truth of existence, and his person is the embodiment of universal Dharma.
What is set forth is the aim of all Buddhas, and the efficacy of the truth they reveal to lead all beings to enlightenment. The leader in this work is found in the person of Shakyamuni, and naturally all of his disciples are assured of the highest attainment and made representatives of the future Buddhas. This assurance, called vyakarana, is a prophetic revelation given to those earnest Buddhists who would engage themselves to practise the moral perfection of the Bodhisattva. The Bodhisattva is a Buddhist who has expressed his desire to perfect himself by saving others, and taken the vow in presence of a Buddha, as his master and witness, and who lives his life, dedicating all his goods to the spiritual welfare of all fellow-beings.
When a Bodhisattva takes the vow, and his zeal proves worthy of his determined vow, the Buddha, his witness, assures the Bodhisattva of his future attainment, and reveals his destiny by prophesying how and when the final end of Buddhahood will be attained. The vow, the dedication, and the assurance make up the three cardinal points in Buddhist ethics for the achievement of the Bodhisattva ideals.
