Key Passages From The Record of the Orally Transmitted Teachings (Part 4)

Like a Cool River Providing Rest and Refreshment

“A cool river draws travelers to its banks to bathe, drink, rest, refresh, and enjoy themselves. Good, honest people are just like such a river. No one is suspicious or distrustful of good people. All want them as friends. Good people bring joy, not pain.”^[2] I shared these beautiful words with our members in Thailand, whose smiles were dazzling, when I visited Bangkok in February 1992.

Sincere people tend to be surrounded by good friends. Genuine, caring people gain the deep trust of those around them.

When we work sincerely out of a wish for others’ happiness, we shine as people who bring ease and refreshment to all, like the timeless flow of Thailand’s Chao Phraya River.

A great river starts with a single drop. Our Thai members, each taking initiative with a self-reliant spirit, are creating a great river of kosen-rufu that grows with each year. It is the result of their sincere, respectful dialogues and tireless efforts as good citizens to contribute to people’s happiness and the betterment of society. Last year [2022], their youth division’s dialogue campaign connected with some 100,000 people. I find this truly inspiring!

Throughout Japan, I have viewed majestically flowing rivers with my treasured fellow members while sharing my vision for kosen-rufu for each region.

Today, our movement for kosen-rufu, for world peace, has grown into a mighty river nourishing people and societies worldwide. I want to take this opportunity to study the profound essence of Nichiren Buddhism with our noble members working together to create a Century of Life.

Let us start this installment by looking at a section on the “Expedient Means” chapter of the Lotus Sutra in The Record of the Orally Transmitted Teachings I shared with my dear members in Thailand [during my visit there in 1994]. It is from the part titled “Point Three, regarding the passage ‘Because the Buddhas, the World-Honored Ones, appear in the world for one great reason (ichidaiji innen) alone’ [see The Lotus Sutra and Its Opening and Closing Sutras, p. 64]” (OTT, 27).

Myoho-renge-kyo Is the ‘One Great Reason’

We may say that our head corresponds to myo, our throat to ho, our chest to ren, our stomach to ge, and our legs to kyo. Hence this five-foot body of ours constitutes the five characters of Myoho-renge-kyo.

For a period of more than forty years the Thus Come One Shakyamuni concealed and kept secret this great affair [Jpn daiji]. Only when he came to preach the Lotus Sutra did he reveal it. It was for the purpose of preaching this great affair that the Buddha made his appearance in the world. When he revealed that our own bodies are the embodiments of the five characters of Myoho-renge-kyo, he was [as chapter two of the Lotus Sutra says] “opening the door of Buddha wisdom,” revealing that we can attain Buddhahood in our present bodies or existences.

“Opening” here is another name for the mind of faith. When we recite Myoho-renge-kyo with the mind of faith, we are in that very act opening the door of Buddha wisdom. (OTT, 28–29)

In the “Expedient Means” chapter,^[3] Shakyamuni identifies the fundamental reason—the “one great reason” (Jpn ichidaiji innen)—why he has appeared in this world. Namely, to open the door of Buddha wisdom to all people, to show this wisdom to them, to awaken them to the fact that it is inherent in their own lives, and to help them enter a way of life that is based on it. These are known as the “four aspects of the Buddha wisdom.”

In The Record of the Orally Transmitted Teachings, the Daishonin looks at the five Chinese characters that make up the phrase the “one great reason” (ichidaiji innen). [They respectively mean “one,” “great,” “affair,” “cause” and “condition.” Therefore, the term reads more literally as the “causes and conditions behind the one great affair.”] He suggests that they correspond to the five characters of Myoho-renge-kyo: “We may say that ‘one’ stands for myo, ‘great’ stands for ho, ‘affair’ stands for ren, ‘cause’ stands for ge, and ‘condition’ stands for kyo” (OTT, 28). He then makes a further correlation for the five characters of Myoho-renge-kyo, saying: “Our head corresponds to myo, our throat to ho, our chest to ren, our stomach to ge, and our legs to kyo” (OTT, 28). Our bodies, he declares, are entities of the Mystic Law.

The Daishonin notes that Shakyamuni, for the first time in his more than 40 years since attaining enlightenment, reveals this “great affair” (daiji) in the Lotus Sutra. Although the “one great reason” (ichidaiji innen) for which Shakyamuni appeared in the world is to preach the Lotus Sutra, his true or ultimate intent in doing so is to show that each of us is an entity of the Mystic Law and can attain Buddhahood in our present form by “opening the door of Buddha wisdom.” The Daishonin states:

When he [Shakyamuni] revealed that our own bodies are the embodiments of the five characters of Myoho-renge-kyo, he was [as chapter two of the Lotus Sutra says] “opening the door of Buddha wisdom” [see LSOC, 64], revealing that we can attain Buddhahood in our present bodies or existences. (OTT, 28)

In this way, the Daishonin explains that Shakyamuni’s “one great reason” for appearing in the world taught in the Lotus Sutra is none other than the five characters of Myoho-renge-kyo. This is not something far removed from us, the Daishonin indicates, but is related to our lives, which are Myoho-renge-kyo.

It is an earthshaking declaration that he, his disciples and all people are equally entities of the Mystic Law. That is the essence of Nichiren Buddhism, which reveals the concrete means that enables all people in the Latter Day to attain enlightenment.

By studying this passage, the Thai members and I reaffirmed that Nam-myoho-renge-kyo is the great underlying Law of the universe (the macrocosm) and our individual selves (the microcosm). We engraved in our hearts the lesson that when you devote yourself to the fundamental Law of the universe—thereby basing your life on its infinite power—you will gain an unshakable state of being imbued with the noble virtues of eternity, happiness, true self and purity.^[4]

A Declaration That All Living Beings Are Supremely Noble

In terms of our Buddhist practice, the Daishonin explains that “opening” in the phrase “opening the door of Buddha wisdom” is “another name for the mind of faith” (OTT, 28). The most crucial point in attaining Buddhahood in our present form, he says, is whether we genuinely believe that our lives embody Myoho-renge-kyo.

“Opening the door of Buddha wisdom” epitomizes the Lotus Sutra’s role as a scripture of universal enlightenment. It reveals the great principle of respect for the dignity of life, that all people are supremely noble and can tap and reveal their limitless inner potential. “Opening” means that the Buddha wisdom already exists within us; if it didn’t, we could not access it.

Immediately after this, the Daishonin states: “With regard to the word ‘Buddha’ in the phrase ‘opening the door of Buddha wisdom,’ this refers to the Buddha world that is inherent in the nine worlds”^[5] (OTT, 29).

Opening the door of Buddha wisdom latent in people’s lives is what it means to be a Buddha, an Awakened One.

How can we open the door of this Buddha wisdom in our lives? The Daishonin says the key is to “recite Myoho-renge-kyo with the mind of faith” (OTT, 28)—in other words, to chant Nam-myoho-renge-kyo with the conviction that each of us is a supremely noble embodiment of the Mystic Law. That, he explains, is how we attain Buddhahood in our present form.

Faith is what enables us to attain Buddhahood, the highest state of life, and tap its inexhaustible wisdom. As Mr. Toda states in his message to young people that I cited earlier, the stronger our faith, the more we can bring forth the indomitable, ever-victorious power to achieve the impossible.

The Fundamental Purpose for Nichiren Daishonin’s Appearance in the World

Shakyamuni’s earnest wish to find a way to lead ordinary people—beings burdened with problems and suffering—to happiness is ultimately expressed in the Lotus Sutra, which could be called the essence of his teachings. Then, in the Latter Day of the Law, the Daishonin formulated the practice of chanting Nam-myoho-renge-kyo, the heart of the Lotus Sutra, thus opening the way in real terms for all people to free themselves from suffering.

It is a teaching of true equality, uninfluenced by any differences of birth, gender or ethnicity. We can each embody the principle that “ordinary people are identical with the highest level of being [i.e., Buddhahood]” (OTT, 22). Hence, the Daishonin states: “These five characters [of Myoho-renge-kyo] constitute the fundamental purpose for which Nichiren appeared in this world” (OTT, 31).

In the course of his efforts to realize happiness for all humanity, Nichiren Daishonin, the Buddha of the Latter Day of the Law, overcame life-threatening persecutions of the kind described in the Lotus Sutra. He established the practice of chanting Nam-myoho-renge-kyo and inscribed the Gohonzon, setting forth the means for anyone to open the door of Buddha wisdom. Whereas Shakyamuni’s “one great reason” was to preach the Lotus Sutra, the Daishonin’s fundamental purpose for appearing in this world was to establish the Buddhism of the People and open the way for all to attain Buddhahood based on faith in the “five or seven characters of Myoho-renge-kyo.”^[6]

‘Great Achievements Are the Extension of Smaller Ones’

This section in The Record of the Orally Transmitted Teachings discussing the Buddha’s “one great reason” for appearing in the world brings back many memories for me. Josei Toda lectured on it during the period when his businesses were facing extreme setbacks.

In the spring of 1950, I was 23 and employed by Mr. Toda. His publishing company, which I had worked for when he first hired me, had all but collapsed amid hard economic times. From the spring of that year, the credit union he ran also struggled to stay afloat.

Amid these challenging circumstances, Mr. Toda, with the majestic life state of a great leader, lectured on this section from The Record of the Orally Transmitted Teachings. After hearing him speak, I wrote in my diary [on May 18, 1950]:

Great achievements are the extension of smaller ones. Must remember that a succession of small achievements leads to great success. Victory is won only by building patiently, step by step, in the present. Plain, honest work, day by day, unknown to anyone—that is important. Time alone will reveal to the world whether my actions have been worthwhile.

It was a brilliant lecture filled with compassion and wisdom. Behind it was Mr. Toda’s wish to help each person gain the deep conviction to overcome all hardships, develop an expansive state of life and open the way for a tremendous future.

Each day, I chanted daimoku every spare moment and worked furiously behind the scenes to assist Mr. Toda, my mentor and the leader of our movement for kosen-rufu. Through such all-out efforts, I overcame every hardship. And by triumphing over each obstacle, I gained the absolute conviction that nothing can match the power of daimoku.

The ‘Five Thousand Arrogant Persons’ Symbolize Fundamental Ignorance

There is a scene in the “Expedient Means” chapter where five thousand arrogant people rose from their seats and leave the assembly. This group—monks, nuns, laymen and laywomen—exits just before Shakyamuni reveals the one great reason for his appearance in the world. Their arrogance causes them to doubt the Buddha’s teaching and fail to recognize their own error. Shakyamuni does not attempt to prevent their departure but continues his discourse.

In The Record of the Orally Transmitted Teachings, the Daishonin states: “These five thousand arrogant persons are the five types of abiding earthly desires^[7] that are always part of our makeup” (OTT, 36) and “The five thousand arrogant persons are in fact nothing other than the Lotus Sutra. The five thousand arrogant persons are the five elements^[8] of which we are made. The five elements themselves are Myoho-renge-kyo. Again, the five thousand arrogant persons represent fundamental darkness [or ignorance]”^[9] (OTT, 39). The focus here is that the five thousand arrogant persons represent the earthly desires and fundamental ignorance in our lives.

What is the difference between those who left the assembly and those who stayed to hear Shakyamuni preach the Law? It is the difference between faith and lack of faith. Ultimately, it is a question of whether one can maintain unshakable faith in the greatness of the Mystic Law and the supremely noble state of Buddhahood within one’s life.

In that sense, faith is the struggle against the fundamental ignorance characterized by the inability to believe fully that the highest potential of Buddhahood exists in our own and others’ lives. Our determination to keep polishing and developing our lives day by day and month after month is what makes our inner Buddha wisdom and Buddhahood shine.

Living Beings and the Buddha Are a Single Entity

The “I” here [in the Lotus Sutra passage “at the start I took a vow, / hoping to make all persons / equal to me, without any distinction between us”] refers to Shakyamuni Buddha, who in fact attained Buddhahood in the remote past. This Shakyamuni Buddha of the essential teaching is none other than we, living beings.

The “me” in the phrase “equal to me” [that is, the Buddha] represents the last seven of the ten factors of life. The living beings of the nine worlds represent the first three of the ten factors. We living beings are the parent, and the Buddha is the child. Father and son [or parent and child] constitute a single entity, a beginning and end that are ultimately equal. We living beings are described in the “Life Span” chapter of the Lotus Sutra as the Buddha eternally endowed with the three bodies.^[10]

Nichiren and his followers, who today chant Nam-myoho-renge-kyo, are the ones meant here. (OTT, 39–40)

Next, let us examine the section in The Record of the Orally Transmitted Teachings concerning a Lotus Sutra passage that Nichiren Daishonin regarded as extremely important and quoted in both “The Opening of the Eyes” and “The Object of Devotion for Observing the Mind.” It is the passage where Shakyamuni refers to his past vow “to make all persons equal to me, without any distinction between us” (LSOC, 70). It reads in full:

[A]t the start I took a vow,
hoping to make all persons
equal to me, without any distinction between us. (LSOC, 70)

This wish to lead all people to the same enlightened life state he has attained overflows with the Buddha’s all-embracing compassion.

Shakyamuni then states that he has fulfilled that vow:

[A]nd what I long ago hoped for
has now been fulfilled.
I have converted all living beings
and caused them all to enter the Buddha way. (LSOC, 70)

Regarding this passage, the Daishonin begins by stating that “I” here in the “Expedient Means” chapter refers to Shakyamuni Buddha who in fact attained enlightenment in the remote past, which is revealed later in the essential teaching (latter half) of the Lotus Sutra.^[11] The essence of the Buddha’s wish is the eternal struggle to enable all people to attain Buddhahood.

At the same time, the Daishonin asserts that Shakyamuni Buddha of the essential teaching is us living beings, an extremely important statement. That is because, viewed from the perspective of the Mystic Law, Shakyamuni who attained enlightenment in the remote past is also our model for attaining Buddhahood.

Next, the Daishonin distinguishes the first three of the ten factors (appearance, nature and entity) from the last seven (power, influence, internal cause, relation, latent effect, manifest effect and their consistency from beginning to end), identifying the first three as representing living beings of the nine worlds and the last seven as representing the Buddha. The beginning and end, he says, are ultimately equal, meaning that living beings and the Buddha are equal. According to this profound teaching, living beings are the parent, and the Buddha is the child, and together they constitute a single entity.

From our usual perspective, the Buddha is the one who preaches the Law and guides living beings, while living beings are taught and guided by the Buddha. However, in The Record of the Orally Transmitted Teachings, the Daishonin states that living beings are the essence (the first three factors) and the Buddha is a function of their lives (the last seven factors), asserting that the Buddha only exists because living beings exist. In that sense, living beings are the parent, and the Buddha is the child—a complete reversal of the commonly accepted version of their relationship. Nichiren Buddhism brims with profound insight that makes it the Buddhism of the People.

Through the Buddha’s great vow and teachings, all living beings can equally attain enlightenment. When people awaken to and believe in their own innate Buddhahood, they can live with the same compassionate vow of the Buddha “to make all persons equal to me, without any distinction between us.” This is the fundamental insight of the Lotus Sutra—that both those who teach the Law and guide others and those who are taught and guided are equally and identically Buddhas.

Human Revolution—the Drama of Teacher and Disciples Fully Responding to One Another

Commenting in The Record of the Orally Transmitted Teachings on the four aspects of the Buddha wisdom I discussed earlier, the Daishonin mentions Shakyamuni’s pledge “to make all persons equal to me, without any distinction between us” and says:

When teacher and disciples have fully responded to one another and the disciples have received the teaching, so that they gain the awakening referred to where the sutra says, “I took a vow, / hoping to make all persons / equal to me, without any distinction between us” (chapter two), this is what the sutra calls “causing living beings to awaken to the Buddha wisdom.” (OTT, 30)

The term translated here as “fully responding” (Jpn kanno) consists of two Chinese characters, kan and o [the latter changing phonetically to no in this compound]. Respectively, they mean the response of living beings to the appearance of the Buddha (kan) and the Buddha’s response to the capacity of living beings (o). The teacher and disciples’ responding to one another is how the Lotus Sutra is conveyed to living beings. “Causing living beings to awaken to the Buddha wisdom” refers to living beings realizing that they and the Buddha are equal and without any distinction between them.

Through the mutual inspiration of teacher and disciples, not only is the great teaching of the Lotus Sutra communicated and passed on, but teacher and disciples, possessing the same state of life, stand and strive together. That is the magnificent drama of the Lotus Sutra. The disciples move from passively seeking salvation and guidance to actively working to help and guide others to happiness and enlightenment. It would be no exaggeration to say that this dynamic human revolution is the essence of the Lotus Sutra.

Realizing the Buddha’s Vow for Universal Enlightenment

On a cold, snowy day in 1950, when Mr. Toda was facing the harshest adversity, I sat with him before a stove that was burning low with just a few sticks of wood as he composed a poem and presented it to me.

The snow falls.
Amid the raging blizzard,
a brave heart
is gladdened
by a friend’s loving care.^[12]

It was a moment that deepened my conviction that, no matter what our circumstances, Mr. Toda and I were mentor and disciple sharing our sufferings and joys.

Like a mighty river, our shared journey for kosen-rufu as mentor and disciples will continue forever. There is no greater pride and joy than taking action to help all people attain enlightenment, which is the essence of the Lotus Sutra and The Record of the Orally Transmitted Teachings.

Confidently Continuing Our Journey of Dialogue for Kosen-rufu

Let us continue now and forever to advance together confidently on our journey of dialogue for kosen-rufu, the noble undertaking of the Buddha, brimming with the compassion and courage we tap through our daimoku.

With our solidarity of deep faith grounded in the oneness of mentor and disciple and unity of purpose with our fellow members, let us bravely face every storm of adversity and usher in a triumphant springtime of the people, filled with hope and good cheer!

Translated from the February 2023 Daibyakurenge, the Soka Gakkai’s monthly study journal.

From the December 2023 Living Buddhism