Highlights of the April 2025 Study Material

Chapter Overview

The Supreme Dignity of the Human Being

This month’s study will focus on the following passage from “The Life Span of the Thus Come One,” the Lotus Sutra’s 16th chapter, which we recite during our daily practice of gongyo.

Since I attained buddhahood 
the number of kalpas that have passed 
is an immeasurable hundreds, thousands, ten thousands,
millions, trillions, asamkhyas. 
Constantly I have preached the Law, teaching, converting 
countless millions of living beings, 
causing them to enter the buddha way,
all this for immeasurable kalpas.
In order to save living beings, 
as an expedient means I appear to enter nirvana 
but in truth I do not pass into extinction. 
I am always here, preaching  the Law. 
(The Lotus Sutra and Its Opening and Closing Sutras, pp. 270–71)

Here, Shakyamuni Buddha describes how he attained Buddhahood in the remote past and has since been preaching the Law and awakening countless millions to the Buddha way. And, he says, even though it might appear that he has passed on, “I am always here, preaching the Law.” 

Through our earnest seeking spirit and Buddhist practice, we can encounter the Buddha
enlightened since the remote past. In other words, the Buddha is not a distant or transcendent being but a representative of our highest state of life. Ikeda Sensei affirms: 

The essence of Buddhism lies in developing oneself through one’s own determination and tenacious effort—not by depending on anyone or anything else. … 

What Buddhism teaches is not abstract theory; it is not a weak-kneed way of life constantly clinging to something for support. At the same time, neither is it to be confused with the egoism to arrogantly suppose, “I alone am correct and respectworthy.” 

To believe in the great life force within oneself is at once to believe in the great life force existing within all people. Buddhism teaches that we should treasure the lives of others just as highly as we treasure our own. (The Wisdom of the Lotus Sutra, vol. 4, p. 29) 

—Prepared by the SGI-USA Study Department

Key Concept

‘Casting Off the Transient and Revealing the True’

Shakyamuni Buddha clarifies in the “Life Span” chapter that, while everyone believes he first attained enlightenment on the outskirts of the city of Gaya, “it has been immeasurable, boundless hundreds, thousands, ten thousands, millions of nayutas of kalpas since I in fact attained Buddhahood” (LSOC, 265–66).

He overturns the existing or provisional view of the Buddha’s enlightenment, casting off his transient identity as the provisional Buddha, who was thought to have first attained enlightenment under a bodhi tree. And he reveals his original identity as a Buddha who attained enlightenment ages ago in the countless past. 

Ikeda Sensei says, “The Lotus Sutra’s message of ‘return to Shakyamuni the human being!’ is nowhere expressed more clearly than in the principle of casting off the transient and revealing the true found in the ‘Life Span’ chapter” (WLS-4, 33).

Shakyamuni teaches that the eternal Law to which he became enlightened also exists in all people. And he urges his disciples to make this Law their foundation, their mentor. Sensei explains: 

From the standpoint of the Lotus Sutra, the teaching to “make the Law your foundation” is essentially a directive to make the eternal Buddha one’s mentor. More important, Shakyamuni himself attained enlightenment with that eternal Buddha as his mentor. …

For us, this means thoroughly devoting ourselves to faith. The point is to make this self—the self of faith—our foundation. (WLS-4, 36–37)

—Prepared by the SGI-USA Study Department

Digging Deep

April Study Guide 

Please use these questions to guide your study of  The Wisdom of the Lotus Sutra, vol. 4, pp. 29–53. 

1) Ikeda Sensei says, “The oneness of mentor and disciple is in fact the essence of both the Lotus Sutra and the ‘Life Span’ chapter” (WLS-4, 30). Regarding this relationship, what was the impact of Shakyamuni’s deification after his death? (WLS-4, 30–33)

2) In the “Life Span” chapter, Shakyamuni explains that, while everyone believes he first attained enlightenment under a bodhi tree, “it has been immeasurable, boundless hundreds, thousands, ten thousands, millions of nayutas of kalpas since I in fact attained Buddhahood” (LSOC, 265–66). 

Related to the Buddhist doctrine of “casting off the transient and revealing the true,” how does this revelation completely overturn the provisional view of his enlightenment? (WLS-4, 33–35)

3) On his deathbed, Shakyamuni was asked, “On what should we rely in our practice after you have passed away?” He replied: “You should make yourself an island and depend on yourself. Without depending on others, you should make the Law an island and your foundation” (WLS-4, 36).

What can Shakyamuni’s awakening to the eternal Law be seen as? From the standpoint of the Lotus Sutra, what does the teaching to “make the Law your foundation” essentially mean? (WSL-4, 35–37)

4) What does the phrase “I am always here, preaching the Law” refer to in literal terms? What is the eternal Law at one with the eternal Buddha? What function does this eternal Law serve for all Buddhas throughout time and space? (WLS-4, 37–38)

5) Phrases such as “eternal Buddha” may incorrectly be associated with a kind of super-
human being or deity. Sensei says, “Nichiren Daishonin inscribed the Gohonzon for precisely this reason” (WLS-4, 51). 

What does chanting to the Gohonzon enable ordinary people of the Latter Day to do? What does faith in the Gohonzon allow us to observe? (WLS-4, 49–51) 

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Looking Forward: May Syllabus

The Wisdom of the Lotus Sutra, vol. 4, pp. 55–87

Part One: “The Life Span of the Thus Come One” Chapter: To Learn About Death is to Learn How to Live
3: “Establish a State of Life of Eternal, Indestructible Happiness”

From the April 2025 Living Buddhism