Key Passages From The Record of the Orally Transmitted Teachings (Part 3)

The ‘Secret’ to Bringing Happiness to All Humankind

Addressing the members in Chile, I shared Nichiren Daishonin’s words “There is no true happiness [Jpn yuraku] for human beings other than chanting Nam-myoho-renge-kyo” (“Happiness in This World,” The Writings of Nichiren Daishonin, vol. 1, p. 681). I also cited them a few days later at the SGI General Meeting in Brazil, confirming with members that the Mystic Law is the “secret” to bringing happiness to all humankind.

The Lotus Sutra contains the line “Where living beings enjoy themselves at ease [shujo sho yuraku]”^[2] (The Lotus Sutra and Its Opening and Closing Sutras, p. 272).

[Editors’ note: The original Chinese compound yuraku translated here as “enjoy themselves at ease” is the same as that which is translated as “happiness” in the Daishonin’s aforementioned words.]

All people without exception possess the inner wisdom and power to attain a state of absolute happiness—what Buddhism refers to as “attaining Buddhahood in this lifetime”—and lead happy lives right here in the real world, “enjoying themselves at ease,” in the most wonderfully meaningful way. This is the ultimate “secret” of life the Lotus Sutra seeks to convey to all people.

My mentor, second Soka Gakkai President Josei Toda, often said that we were born into this world to enjoy our lives, to become happy. In Buddhist terms, the fundamental purpose of life is to attain the highest life state of Buddhahood. Through steadfastly practicing Nichiren Buddhism, we come to realize that we are inherently Buddhas and to establish a state of life that nothing can shake or destroy. Our Buddhist practice enables us to enjoy our lives to the fullest here in this strife-filled saha world.

Expedient Means Are a Skillful Method to Bring People Closer to the Truth

From this installment, we will study “Expedient Means,” the 2nd chapter of the Lotus Sutra,^[3] a portion of which we recite in our morning and evening gongyo.

The original Sanskrit word for “expedient means” is upaya kaushalya [as used here in the Lotus Sutra] and signifies a skillful method to bring people closer to the truth. We might think of it as an educational technique or way of teaching that the Buddha employs to guide living beings to enlightenment. In this installment, we will focus on the section titled “Point One, regarding the ‘Expedient Means’ chapter,” the first of the eight important points about the “Expedient Means” chapter outlined in The Record of the Orally Transmitted Teachings.

The Three Types of Expedient Means

Now Nichiren and his followers, who recite Nam-myoho-renge-kyo, are observers of the “secret and wonderful expedient means,” teachings that are within the body of the truth. Therefore, after the title of the sutra, Myoho-renge-kyo, comes the chapter entitled “Expedient Means.” (OTT, 21–22)

The portion of the “Expedient Means” chapter that we recite in gongyo begins with the words “Myoho-renge-kyo. Hoben-pon. Dai ni. Niji seson. Ju sanmai. Anjo ni ki. Go shari-hotsu.” [“The Lotus Sutra. Chapter 2. ‘Expedient Means.’ At that time the world-honored one calmly arose from his samadhi (meditation) and addressed Shariputra, saying: … ” (see LSOC, 56)]. And it ends with our reciting three times the section describing the “ten factors of life” (Jpn ju-nyoze). [It reads: “Sho-i shoho. Nyo ze so. Nyo ze sho. Nyo ze tai. Nyo ze riki. Nyo ze sa. Nyo ze in. Nyo ze en. Nyo ze ka. Nyo ze ho. Nyo ze honmak-
kukyo to.” (“This reality consists of the appearance, nature, entity, power, influence, internal cause, relation, latent effect, manifest effect, and their consistency from beginning to end” [LSOC, 57]).]

This section on the ten factors elucidates the “true aspect of all phenomena,”^[4] thus opening the way to the attainment of Buddhahood by all. It is the most important part of the theoretical teaching (first half) of the Lotus Sutra. We recite it with the verse section of  “Life Span,” the 16th chapter, [in the essential teaching, or second half of the sutra] as a supplementary practice—its purpose to praise the Mystic Law—in addition to our primary practice of chanting Nam-myoho-renge-kyo.

The term “expedient means” (Jpn hoben) appears twice in the portion of the “Expedient Means” chapter we recite in gongyo: “I … have used countless expedient means to guide living beings [Mushu hoben. Indo shujo]” (LSOC, 56), and “the Thus Come Ones are fully possessed of both expedient means and the paramita of wisdom [Nyorai hoben. Chi-ken hara-mitsu. Kai i gu-soku]” (see LSOC, 56). The term “expedient means” also appears many times in the rest of the chapter following the portion we recite.

In Buddhism, the term “expedient means” usually suggests a provisional method of preaching employed by the Buddha to help people reach a certain limited level of understanding. Because the pre-Lotus Sutra teachings were expounded in this way, Shakyamuni announces in the Lotus Sutra: “Now I, … honestly discarding expedient means, will preach only the unsurpassed way” (LSOC, 79). Nichiren also notes that the Buddha employed “provisional teachings as expedient means” (“On Practicing the Buddha’s Teachings,” WND-1, 393).

Why then is “expedient means” featured in this key chapter of the Lotus Sutra, as well as in its title? Furthermore, why does the chapter declare that “the Thus Come Ones are fully possessed of both expedient means and the paramita of wisdom” (see LSOC, 56)?

In his commentary on the “Expedient Means” chapter in his Words and Phrases of the Lotus Sutra, the Great Teacher T’ien-t’ai^[5] begins by examining the meaning of “expedient means.” To distinguish between the expedient means of the provisional sutras and the expedient means of the Lotus Sutra, he designates three types of expedient means: 1) adaptations of the Law expedient means,^[6] 2) expedient means that can lead one in^[7] and 3) secret and wonderful expedient means. In the pre-Lotus Sutra scriptures, the Buddha employs the first two to lead living beings toward enlightenment. They are both taught in a way that accords with people’s capacities.

The Expedient Means of the Lotus Sutra Express the Buddha’s Own Mind

In contrast to the first two types of expedient means, the “secret and wonderful expedient means” refers to skillful words and methods that express the Buddha’s true intent. For the practitioners of the two vehicles—voice-hearers and cause-awakened ones [the latter referred to in the sutra by their Sanskrit name, pratyekabuddhas]—the wisdom of the Buddha is infinitely profound and immeasurable; it is difficult to understand and difficult to enter, and remains beyond their comprehension. The secret and wonderful expedient means—the expedient means of the Lotus Sutra—reveal the profound truth of the Buddha’s enlightenment from the standpoint of the Buddha’s own mind or intent.

What is the Buddha’s true intent expressed in the “Expedient Means” chapter? It is to awaken all people—whether practitioners of the two vehicles, bodhisattvas or persons of any other life state—to the truth that all equally and without distinction inherently possess the Buddha wisdom and are bodhisattvas who truly seek the Buddha way. The Buddha’s ultimate purpose and wish is to teach the “one Buddha vehicle,”^[8] the Law that enables all people to attain Buddhahood.

In other words, the living beings of the nine worlds all inherently possess the world or life state of Buddhahood.

“Secret” of “secret and wonderful expedient means” expresses the fact that only the Buddha knows the truth that all living beings are inherently Buddhas—a truth that remains hidden from and unseen by unenlightened ordinary people. But once they have faith in and uphold the teachings of the Lotus Sutra, ordinary people can reveal their innate Buddhahood. This is indeed “wonderful,” or “mystic” (Jpn myo).

In The Record of the Orally Transmitted Teachings, the Daishonin states: “Now Nichiren and his followers, who recite Nam-myoho-renge-kyo, are observers of the ‘secret and wonderful expedient means,’ teachings that are within the body of the truth” (OTT, 21–22).

“Within the body of the truth” means encompassed within the enlightenment of the Buddha—the truth to which the Buddha has awakened. In this passage, Nichiren clarifies that in chanting Nam-myoho-renge-kyo, he and his disciples embody and practice the “secret and wonderful expedient means.” Their lives and actions are one with the Mystic Law.

The greatness of Nichiren Buddhism is that it teaches the means by which all people can reveal their innate Buddhahood in their lives here and now, based on the principle of universal enlightenment elucidated in the Lotus Sutra. In terms of our practice, this signifies that by believing in the Gohonzon and chanting Nam-myoho-renge-kyo for our own and others’ happiness, we ordinary people can tap the wisdom and life force of the world of Buddhahood without fail. This is the “secret and wonderful expedient means” in Nichiren Buddhism.

Hence, the Daishonin states: “Therefore, after the title of the sutra, Myoho-renge-kyo, comes the chapter entitled ‘Expedient Means’” (OTT, 22). In other words, the title of the chapter itself—Myoho-renge-kyo hoben-pon [Lotus Sutra Expedient Means Chapter]—expresses the “secret and wonderful expedient means.”

The portion of this chapter we recite in gongyo contains the profound principle showing that we all possess the potential for Buddhahood. However, when we look at our lives, we’re likely to have questions and doubts about this, wondering how, with all our problems and suffering, we could possibly be Buddhas.

Mr. Toda explained this in a way that was easy to grasp. He pointed out that while we are all ordinary people, in truth we are Buddhas. Enlightenment is nothing other than knowing that we ourselves are inherently Buddhas, though this is “secret” and its wonder hidden. That’s the meaning of “secret and wonderful.” We deliberately take on the form of ordinary people and, while dealing with various struggles, strive to awaken others to their innate Buddhahood. That, he said, is the principle of the “secret and wonderful expedient means.”

He also declared that we are all originally and inherently Bodhisattvas of the Earth, and when we understand this truth in the depth of our beings, we have truly understood the “Expedient Means” chapter.

This guidance touches on the essence of faith. Each day, as ordinary people struggling with all kinds of problems, we chant Nam-myoho-renge-kyo and energetically engage in activities for kosen-rufu with our fellow members. These are all noble efforts to fulfill our vow as Bodhisattvas of the Earth to draw forth the Buddha nature in our own and others’ lives.

Revealing the Principle That ‘Ordinary People Are Identical With the Highest Level of Being’

In explaining the statement in Words and Phrases^[9] that “this is identical with the truth, which is kept secret,” in his On “The Words and Phrases,” volume three, Miao-lo^[10] says, “The perfect [teaching] is regarded as identical [with the truth].” And if identical means the perfect [teaching], then this must be another name for the Lotus Sutra. Identical must indicate the truth that ordinary people are identical with the highest level of being, or the Buddha of the true aspect of all phenomena. Perfect refers to the principle of three thousand realms in a single moment of life.^[11] Though the words “identical” and “perfect” are different, they are each another name for “wonderful” [myo]. That all living beings are in fact the Buddha of the true aspect of all phenomena is a wonderful thing, an unfathomable thing! But persons who slander the Law are at present unaware of this fact. Therefore it is referred to as being secret. (OTT, 22)

In this next passage, based on the Great Teacher Miao-lo’s observation that “The perfect [teaching] is regarded as identical [with the truth],” Nichiren first reasons that “If identical means the perfect [teaching], then this must be another name for the Lotus Sutra” (OTT, 22). The perfect teaching—that is, the complete truth—is that living beings of the nine worlds are Buddhas just as they are, and it is expounded only in the Lotus Sutra.

This teaching of “attaining Buddhahood in one’s present form” reveals ordinary people’s inherent Buddha potential and is also expressed as “ordinary people are identical with the highest level of being” (OTT, 22). The Daishonin declares that by embracing the perfect teaching of the Lotus Sutra, which affirms the “mutual possession of the Ten Worlds,”^[12] all people can reveal the supreme life state of Buddhahood. And that is what he means by “the Buddha of the true aspect of all phenomena” (OTT, 22).

This Buddha is nothing like the resplendent Buddhas adorned with superhuman attributes portrayed in other scriptures.^[13] Rather, it is “the Buddha who has forsaken august appearances” (OTT, 141), simply manifesting the unsurpassed nobility of the Buddha as an ordinary human being.

“Perfect refers to the principle of three thousand realms in a single moment of life” (OTT, 22), says the Daishonin. In other words, the perfect teaching that enables all people to attain enlightenment is the principle of “three thousand realms in a single moment of life.” And the fact that deluded living beings are able to become “the Buddha of the true aspect of all phenomena” is “wonderful” (myo), something that is difficult to fathom and not taught in any sutras other than the Lotus Sutra.

Nichiren Buddhism teaches that “ordinary people are identical with the highest level of being.” It presents ordinary people practicing the Mystic Law as the protagonists of kosen-rufu in the Latter Day of the Law.

Ordinary people living their lives as Bodhisattvas of the Earth—this is what it means to embody and practice the “secret and wonderful expedient means.” Those who slander the Lotus Sutra, meanwhile, remain ignorant of the truth of inherent Buddhahood. The contrast between ordinary people who have awakened to that truth and “persons who slander the Law” (OTT, 22) is the same as that between Bodhisattva Never Disparaging^[14] and the arrogant four kinds of believers who attacked him—arrogant monks, nuns, laymen and laywomen.

The philosophy of ordinary people as the protagonists is a startling, revolutionary declaration not only in the history of Buddhism, but in the history of world religion and philosophy.

‘I Am a Proud Common Mortal!’

Mr. Toda was steadfast in his belief that ordinary people, who possess the potential for Buddhahood just as they are, are worthy of supreme respect.

When a journalist provocatively asked if he considered himself a god or a Buddha, Mr. Toda responded with enthusiasm: “I am a proud common mortal!”

In his novel Human Revolution, written under the pen name Myo Goku, my mentor tells the story of how the main character, Kutsuo Gan, and the other impoverished residents of a row house encountered Nichiren Buddhism. He describes how they went on to splendidly transform their family situations, achieve economic success and revitalize their lives as they awakened to their profound mission and dedicated themselves to kosen-rufu with energy and joy.

We who embrace faith in the Mystic Law make our lives shine to the fullest at each moment. We tirelessly challenge ourselves in our human revolution and live with unflagging perseverance and resilience. By triumphing over adversity and changing karma into mission, we show actual proof of creating value in a way true to our unique qualities, in accord with the principle of “cherry, plum, peach, and damson”^[15] (see OTT, 200). Just as we are, as ordinary people, we walk the invincible path of attaining Buddhahood in this lifetime, leading the same compassionate way of life as the Buddha. This itself is proof that we embody and practice the “secret and wonderful expedient means” and that each of us is “the Buddha of the true aspect of all phenomena.”

The Strict Law of Cause and Effect

The Record also says: The three thousand worlds of the Dharma-realm may be termed secret and wonderful. Secret means strict [or without a single exception]. The three thousand worlds, every single one of them, exist [in one’s life]. There is nothing more unfathomable than this! Even persons who are called great slanderers of the Law will in time come to accept and uphold Myoho-renge-kyo—this is the purpose of the “Expedient Means” chapter of the Lotus Sutra.

Now that we have entered the Latter Day of the Law, Nichiren and his followers are carrying out this task correctly. To take the persons and teachings of the sutras preached prior to the Lotus Sutra and lead them into the body of teachings of the Lotus Sutra—this is the purpose of the “Expedient Means” chapter of the Lotus Sutra. This is also termed the attainment of Buddhahood in one’s present form, or “their consistency from beginning to end” (chapter two), the consistency of the ten factors. (OTT, 22)

Next, the Daishonin refers to the strict law of cause and effect.

“The three thousand worlds of the Dharma-realm [the realm of phenomena] may be termed secret and wonderful,” meaning that the Mystic Law is hidden within the life state of every living being and in all phenomena in the universe. At the same time, life states and phenomena manifest in various forms expressing the three thousand realms in accord with the law of cause and effect. There is no room for the slightest deception or falsity. The true aspect of the “Ten Worlds and three thousand realms” is revealed with unerring exactness, as if reflected in a bright mirror. 

Nichiren Daishonin says: “Secret means strict [or without a single exception]. The three thousand worlds [realms], every single one of them, exist [in one’s life]” (OTT, 22). Many members have engraved these words in their hearts as an affirmation that no one can escape the consequences of the strict law of cause and effect.

The workings of this law are uncompromising. Buddhism, therefore, is win or lose. Good and evil are clearly revealed for what they are. Or rather, we must actively strive through our Buddhist practice to ensure this happens.

The Ten Worlds and three thousand realms emerge just as they are. “There is nothing more unfathomable than this!” (OTT, 22), says the Daishonin. Everything becomes an indelible record of our lives.

Nichiren Daishonin’s Disciples Read the ‘Expedient Means’ Chapter With Their Lives

We are fortunate to embrace Myoho-renge-kyo, the Mystic Law. Our “mutual possession of the Ten Worlds” makes this possible, Nichiren says. He declares that even those who now slander the Law will in the end “come to accept and uphold Myoho-renge-kyo—this is the purpose of the ‘Expedient Means’ chapter of the Lotus Sutra” (OTT, 22). In the Latter Day, the Daishonin states, he and his disciples are the ones who accept and uphold the Mystic Law.

Next, let’s examine the words “To take the persons and teachings of the sutras preached prior to the Lotus Sutra and lead them into the body of teachings of the Lotus Sutra” (OTT, 22). I suggest we can read them in two ways.

First, from the standpoint of Nichiren Buddhism as a life-giving teaching—one that enables us to make positive use of everything in our lives—it means to encompass and wisely make use of even the pre-Lotus Sutra teachings as well as other philosophies and systems of thought.

Second, it means continuing to proclaim the greatness of the Mystic Law amid our real-life struggles, showing actual proof of putting faith into practice in daily life and Buddhism into action in society with the conviction that “All phenomena are manifestations of the Buddhist Law” (“The Unanimous Declaration by the Buddhas,” WND-2, 841).

Those Who Never Give Up Triumph in the End

To celebrate the New Year seven decades ago [in 1953], I composed these poems:

It’s New Year’s Day!
In the course of our valiant efforts
may flowers bloom!

• • •

On this first dawn of the year,
the New Year’s sun 
rises also in my heart.

That January, on my 25th birthday, Mr. Toda appointed me leader of the young men’s division 1st Corps. In that capacity, I fought in the vanguard of every struggle. Together with fellow members who shared my spirit, I rang in the dawn of an age of youth and triumph.

In those days, the Soka Gakkai frequently came under criticism and attack due to misunderstanding and ill will. We had very few allies. In this time of intense struggle, I wrote in my diary: “Ultimate victory belongs to those who fight on to the end.”

When youth, with their vibrant power and passion, rise to action and unite, the way to victory will open without fail and a song of spiritual triumph will resound far and wide. This is my personal experience and the essential message I wish to convey to our successors.

However Dark the Times, the Sun Will Rise

Today, my beloved young Bodhisattvas of the Earth in Japan and throughout the world are achieving tremendous growth and development as their ranks continue to expand.

We practice the Buddhism of the Sun. However dark and perilous the times, the sun will always rise again, freely and generously imparting its light and warmth. In the same way, by chanting Nam-myoho-renge-kyo, let’s make our hearts shine with the morning sun of happiness and victory, brightening all around us.

Nichiren Daishonin writes: “When the skies are clear, the ground is illuminated. Similarly, when one knows the Lotus Sutra, one understands the meaning of all worldly affairs” (“The Object of Devotion for Observing the Mind,” WND-1, 376). With that conviction, let us once again this year wisely and cheerfully spread our great movement of courage, hope and the highest good to illuminate the world!

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