Point One, regarding the words “This is what I heard:”
The Words and Phrases of the Lotus Sutra, volume one, says, “The words ‘This is what’ indicate the substance of the doctrine heard from the Buddha. ‘I heard’ indicates a person who is capable of upholding that doctrine.”
The Annotations on “The Words and Phrases of the Lotus Sutra,” volume one, says, “Therefore, from first to last, the whole sutra represents the substance of what was heard from the Buddha.”
The Record of the Orally Transmitted Teachings says: The “heard” of “I heard” indicates the stage of hearing the name and words of the truth; “the substance of the doctrine” is Nam-myoho-renge-kyo. In the phrase “person who is capable of upholding,” one should give particular thought to the word “capable.” When On “The Words and Phrases,” volume one, says, “Therefore, from first to last, the whole sutra,” etc., the “first” indicates the “Introduction” chapter (chapter one) and the “last” indicates the “Universal Worthy” chapter (chapter twenty-eight). The “substance of the doctrine” means its heart or core.
Doctrine (hō) may also mean all phenomena (shohō); that is, it represents the heart of all phenomena. The heart or core of all phenomena is Myoho-renge-kyo.
The Great Teacher Dengyō [in his Outstanding Principles of the Lotus Sutra] says, “Though he praises the Lotus Sutra, in fact he kills the heart of the Lotus.” You should let your mind dwell in particular on the word “kill.” The word “heard” of “This is what I 10heard” cannot apply to a person of no faith. But a practitioner of the Lotus Sutra may be said to have “heard” the substance of the doctrine put forth in “This is what,” etc. With regard to this, Words and Phrases, volume one, says, “‘This is what,’ etc., are words indicating faith and compliance. Faith means understanding of what one has heard, and compliance means that [one proceeds to follow it as] one follows the path of teacher and disciple.”
In effect, then, Nichiren and his followers are persons to whom the phrase “This is what I heard” may apply.
Point Two, the matter of Ājnāta Kaundinya
The commentary [Words and Phrases], volume one, says, “Kaundinya is a family name that may be interpreted to mean ‘fire vessel.’ The family was of Brahman class and its ancestors were in charge of worshiping fire; hence the clan came to have this name. Fire performs two functions: it illuminates, and it burns. Where there is illumination, darkness cannot arise; and where there is burning, things cannot be born. Hence the family name can be taken to mean ‘no birth.’”
The Record of the Orally Transmitted Teachings says: Fire is the wisdom fire of the Dharma nature. Fire has two functions. One, that of illuminating, is the wisdom of the truth that functions in accordance with changing circumstances. The other, that of burning, is the principle of the truth that is unchanging. These two words, “illuminating” and “burning,” represent the essential teaching and the theoretical teaching respectively. And these two functions of fire, the ability to illuminate and burn, are both inherent in Nam-myoho-renge-kyo.
Today, when Nichiren and his followers recite the words Nam-myoho-renge-kyo, they are illuminating the darkness of birth and death, making it clear, so that the wisdom fire of nirvana may shine forth. And when one understands that the sufferings of birth and death are none other than nirvana, this is what is meant by the words “where there is illumination, darkness cannot arise.” 11[Again, when Nichiren and his followers recite Nam-myoho-renge-kyo], they are burning the firewood of earthly desires, summoning up the wisdom fire of bodhi or enlightenment. And when one understands that earthly desires are none other than enlightenment, this is what is meant by the words “where there is burning, things [that is, desires] cannot be born.”
In the end, therefore, we see that this Ājnāta Kaundinya is showing that for us, the votaries of the Lotus Sutra, earthly desires are enlightenment, and that the sufferings of birth and death are nirvana.
Point Three, the matter of King Ajātashatru
Words and Phrases, volume one,1 says, “King Ajātashatru’s name means ‘enemy unborn.’” It also says, “The Mahāparinirvāna Sutra says, ‘The name Ajātashatru means “enemy unborn.”’” It also says, “The Mahāparinirvāna Sutra says, ‘The word ajāta means “unborn,” and the word shatru means “enemy.”’”
The Record of the Orally Transmitted Teachings says: The people of the country of Japan are all like King Ajātashatru. They have already murdered their father, the Buddha, and done injury to their mother, the Lotus Sutra. The Immeasurable Meanings Sutra says, “The Buddhas, who are the king, and the sutra, which is the queen, join together in harmony to give birth to this bodhisattva son.” But those who slander the Law, even while they are within the wombs of their mothers, are already manifesting hatred and enmity toward the Lotus Sutra. Is this not a case of being an “unborn enemy”?
In addition, in Japan at present there are three types of powerful enemies. You should therefore pay special attention to 12the four words above that say that “the word shatru means ‘enemy.’”2
But Nichiren and his followers can escape from the heavy guilt of such acts. Though we may in the past have been persons who slandered the Law, if we have faith in the Lotus Sutra and believe in Shakyamuni Buddha, then how can we fail to be exonerated from the heavy guilt of that earlier crime of killing our father and killing our mother?
Even if they should be our father and mother, however, if they are not beings who have faith in the Lotus Sutra, then we should indeed kill them. This means that when the attachment to the provisional teachings is the mother, and when the ignorance of the difference between the expedient means and the truth is the father, then we should kill them. Hence Words and Phrases, volume two, says, “Insight and understanding tells us that when we do injury to the mother who is greed and attachment, and to the father who is ignorance, we may be said to be committing violence, but a kind of violence that is in fact compliance with morality. In carrying out an act that is contrary to the way, we learn to master the Buddha way.”
In the present age, the Latter Day of the Law, “insight and understanding” means the insight and understanding of the daimoku. Ordinarily when a child kills or does injury to its father or mother, this is an act of violence. However, when we kill a father or mother who does not have faith in the Lotus Sutra,3 this is an act of moral compliance. This is why the commentary calls it violence that is in fact compliance with morality.4
In this sense, Nichiren and his followers today are like King Ajātashatru. For that reason they take up the sword of Nam-myoho-renge-kyo, kill the mother, greed and attachment, and the father, ignorance, and like the lord of teachings, Shakyamuni 13Buddha, come to experience and attain the state of Buddhahood.
The mother, greed and attachment, is the first of the three powerful enemies described in the “Encouraging Devotion” chapter, that is, laypersons [who attack the votaries of the Lotus Sutra]. The father, ignorance, is the priests who make up the second and third enemies.
Point Four, the words “[a Law . . .] that is guarded and kept in mind by the Buddhas”
Words and Phrases, volume three, says, “‘[A Law . . .] that is guarded and kept in mind by the Buddhas’ refers to that which the Buddha gained enlightenment to in the origin of immeasurable meanings. Because he had done so, the Thus Come One ‘guarded it and kept it in mind.’ Thus later on in the sutra it says, ‘The Buddha himself dwells in this Great Vehicle’ (chapter two, Expedient Means). Although he wished to reveal and teach it to others, the capacities of living beings were too dull. Therefore for a long time he remained silent about this vital matter and did not hasten to expound it to others. That is why the sutra says it was ‘guarded and kept in mind.’”
On “The Words and Phrases,” volume three, says, “In the past he did not expound it. Therefore the sutra uses the word ‘guarded.’ With regard to the Law, and with regard to the people’s capacities, it was all ‘guarded and kept in mind.’ . . . Because the time had not come yet and the people’s capacities had not developed sufficiently, he kept it hidden and did not expound it. Hence it says he ‘guarded it and kept it in mind.’ . . . Because he did not expound it, it says he ‘guarded,’ and because he did not reveal it, it says he ‘kept it in mind.’ When Words and Phrases says ‘for a long time he remained silent,’ it means from early times [in the Buddha’s preaching life] down to the present moment [described in the sutra]. You should think over carefully and realize the true meaning of the words ‘this vital matter.’”
The Record of the Orally Transmitted Teachings says: With regard to this substance that the Buddha guarded and kept in 14mind, it is the two types of teachings, the theoretical and the essential, or the five characters Myoho-renge-kyo that make up the title of the sutra.
As for the act of guarding and keeping in mind, there are seven ways in which to consider it. First, it can be considered from the standpoint of the time. Second, it can be considered from the standpoint of the people’s capacities. Third, it can be considered from the standpoint of the person to be addressed. Fourth, it can be considered from the standpoint of the essential and the theoretical teachings. Fifth, it can be considered from the standpoint of body and mind. Sixth, it can be considered from the standpoint of the substance of the doctrine. Seventh, it can be considered from the standpoint of the mind of faith. And now Nichiren and his followers are spreading abroad this substance that was “guarded and kept in mind.”
First, with regard to the time, for more than forty years the Buddha waited. Because the proper time had not yet come, he guarded and kept in mind the Lotus Sutra. Second, with regard to the people’s capacities, the sutra says, “Because they rejected the Law and failed to believe in it, / they would fall into the three evil paths” (chapter two). Therefore for the space of more than forty years the Buddha did not expound it. Third, with regard to the person to be addressed, the Buddha intended to expound it to Shāriputra, and so he waited. Fourth, with regard to the essential and the theoretical teachings, the word “guard” refers to the essential teaching and the words “keep in mind” to the theoretical teaching. Fifth, with regard to body and mind, “guard” refers to the body and “keep in mind” to the mind. Sixth, with regard to the substance of the doctrine, the substance of the doctrine is that which has existed inherently and abides eternally, the mind of pity and compassion inherent in all living beings. Seventh, with regard to the mind of faith, it means to use the mind of faith to guard and keep in mind [the Lotus Sutra].
In effect, when Nichiren and his followers recite Nam-myoho-renge-kyo, they are opening up the substance of this guarding and keeping in mind. Guarding represents the Buddha insight; 15keeping in mind represents the Buddha knowledge. These two words, knowledge and insight, correspond to the two teachings, the essential and the theoretical. The Buddha knowledge is called myō, the Buddha insight is called hō. To carry out and practice the substance of this knowledge and insight is called renge. It is the substance of cause and effect. Cause and effect put into words is kyō.
Moreover, the practitioners of the Lotus Sutra will be guarded and kept in mind by the Buddhas of the past, present, and future. The “Universal Worthy” chapter says, “First, they must be guarded and kept in mind by the Buddhas.” Guarding and keeping in mind means guarding and keeping in mind Myoho-renge-kyo. When the Buddhas guard and keep in mind the practitioners of the Lotus Sutra, they are guarding and keeping in mind Myoho-renge-kyo. The practitioners’ capacities and the Law are a single entity, and the Buddhas guard and keep them in mind as a single entity. This is what On “The Words and Phrases” means when it says in volume three, “With regard to the Law, and with regard to the people’s capacities, it was all ‘guarded and kept in mind.’”
In addition, Words and Phrases, volume three, says, “The words ‘guarded and kept in mind by the Buddhas’ validate the earlier sign of the quaking of the earth.” The quaking of the earth is symbolic of the fact that the Buddha has broken through the barriers of delusion in all six stages.5 A person who accepts and upholds Myoho-renge-kyo will without doubt break through the barriers of delusion in all six stages.
The “Supernatural Powers” chapter says, “[A person of wisdom . . . ] / after I have passed into extinction / should accept and uphold this sutra. / Such a person assuredly and without doubt / will attain the Buddha way.” This is what the sutra means when it says earlier, “The Buddha himself dwells in this Great Vehicle.”
Again, in another sense we may say that in this matter of the 16Buddha guarding and keeping in mind all living beings, the guarding is that of the statement [in chapter three, Simile and Parable], “I am the only person / who can rescue and protect others,” and that the keeping in mind is that of the statement [in chapter sixteen, Life Span], “At all times I have this thought in mind.”6 And when we come to the “Universal Worthy” chapter, this idea is stated as “First, they must be guarded and kept in mind by the Buddhas.”
Nichiren since the thirty-second year of his life has guarded and kept in mind Nam-myoho-renge-kyo.
Point Five, the words “[the light . . .] reaching downward as far as the Avīchi hell”
The Record of the Orally Transmitted Teachings says: This passage shows that beings in all of the Ten Worlds can attain Buddhahood. The passage makes clear that Devadatta has attained Buddhahood. In the chapter following the “Treasure Tower” chapter, the matter of Devadatta’s attaining Buddhahood is further explained in the so-called two admonitions.7 But at the time represented by the present passage in chapter one, Devadatta has already attained Buddhahood.
The word “reaching” refers to the ray of light emitted by the Buddha from the tuft of white hair between his eyebrows. The ray of light from the white hair is Nam-myoho-renge-kyo. The passage immediately following, that says that the ray of light reached “upward to the Akanishtha heaven,” represents the truth of non-substantiality. That this says it reached “downward as far as the Avīchi hell” represents the truth of temporary existence. And the light from the tuft of white hair represents the Middle Way. From 17this it is clear that beings in the Ten Worlds can all attain Buddhahood at the same time. In the “Devadatta” chapter we are told that Devadatta will be adorned with the title Heavenly King Buddha.
If we consider the time of the attainment of Buddhahood from the two aspects of “environment” and “life,” then we see that in the passage on “reaching downward as far as the Avīchi hell,” the attainment of Buddhahood is being explained in terms of the “environment” [that is, hell]. And in the “Devadatta” chapter, when we are told that Devadatta will be called Heavenly King Thus Come One, the attainment of Buddhahood is being explained in terms of the “life” of the individual. But in the case of both “environment” and “life,” the attainment of Buddhahood is accomplished through the Wonderful Law.
Now when Nichiren and his followers perform ceremonies for the deceased, reciting the Lotus Sutra and chanting Nam-myoho-renge-kyo, the ray of light from the daimoku reaches all the way to the hell of incessant suffering and makes it possible for them to attain Buddhahood then and there. This is the origin of the prayers for transference of merit for the deceased.
Even if persons who had no faith in the Lotus Sutra have fallen into the hell of incessant suffering, as practitioners of the Lotus Sutra their filial offspring may offer them the ray of light from the daimoku. How could this principle [of the daimoku enabling one to attain Buddhahood] be any different than it is in the case of persons who have faith in the sutra?
Therefore Nichiren is led to conclude that this passage on the ray of light “reaching downward as far as the Avīchi hell” is intended to depict the way in which the Buddha, emitting a ray of light, makes it possible for Devadatta to attain Buddhahood.
Point Six, the words “why from the white tuft between the eyebrows / of our leader and teacher”
The commentary [Words and Phrases, volume three] says, “Therefore, since he preaches the Law, enters into samādhi, and is able 18to lead others, he has already been designated a ‘leader and teacher.’”
The Record of the Orally Transmitted Teachings says: Here the words “leader and teacher” refer to Shakyamuni Buddha. “Preaching the Law” refers to the Immeasurable Meanings Sutra, and “entering into samādhi” refers to the samādhi of the origin of immeasurable meanings.
Generally speaking, there are two types of leaders and teachers, bad leaders and teachers and good leaders and teachers. Examples of bad leaders and teachers are Hōnen, Kōbō, Jikaku, and Chishō. Examples of good leaders and teachers are T’ien-t’ai and Dengyō.
Now that we have entered the Latter Day of the Law, Nichiren and his followers act as good leaders and teachers. The Law they preach is Nam-myoho-renge-kyo, and the samādhi they enter is the firmly fixed state of mind of one who accepts and upholds the Lotus Sutra.
You should pay special attention to the word “able” in the statement “he . . . is able to lead others” and consider its meaning. The passage in the “Emerging from the Earth” chapter that reads “foremost leaders and guiding teachers” refers to the same type of persons. It means in effect those persons who preach the Law to all the people of the country of Japan in order to lead them.
Point Seven, the words “Heavenly drums sounded of themselves.”
The commentary [Words and Phrases, volume three] says, “‘Heavenly drums sounded of themselves’ is symbolic of one who takes it upon oneself to preach without being asked.”
The Record of the Orally Transmitted Teachings says: This passage praises the way in which the auspicious omens appearing in this land and other lands are all the same. “One who takes it upon oneself to preach without being asked” refers to the fact that 19Shakyamuni Thus Come One has taken it upon himself to preach the Lotus Sutra of the Wonderful Law without being asked.
Now Nichiren and his followers also take it on themselves to preach without being asked. When they declare that the Nembutsu leads to the hell of incessant suffering, that Zen is the teaching of the heavenly devil, that True Word will ruin the nation, and that Precepts is traitorous, they are taking it upon themselves to preach without being asked. Because they do so, the three types of powerful enemies have appeared on the scene.
The “heavenly drums” are Nam-myoho-renge-kyo. “Of themselves” means they are unhindered by any obstacles. “Sounded” refers to the sound of the chanting of Nam-myoho-renge-kyo.
In another sense, we may say that, when all living beings freely send forth their words and voices, this is a case of taking it upon themselves to preach without being asked. “Taking it upon themselves to preach,” we may say, refers even to the voices and cries of the wrongdoers being punished by the wardens of hell, to the famished cries of the hungry spirits, or to the voices of all living beings as moment by moment they are beset by the three poisons, greed, anger, and foolishness. All these voices in essence are Nam-myoho-renge-kyo.
The “heavenly drums” are the five characters of Myoho-renge-kyo, the essential teaching, and the theoretical teaching. “Heavenly” refers to the highest principle, which is comparable to heaven. “Take it upon oneself to preach” refers to the preaching of the Law by the Buddha of limitless joy.
On “The Words and Phrases,” volume three, says, “When Words and Phrases states that this is ‘symbolic of one who takes it upon oneself to preach without being asked,’ it refers to the opening of the ‘Expedient Means’ chapter, where the Buddha arises from his samādhi and addresses Shāriputra, delivering praise now in extended language, now in abbreviated form. He also uses the auspicious omens of this land and other lands, as well as things describable in words and indescribable. Sometimes he speaks of the reality, sometimes of the wisdom [to understand it]. These [reality and wisdom] are the root and foundation of the entire 20sutra, the crux of the five periods of preaching. Therefore this matter must not be approached lightly.”
What in the passage of commentary here is called “the root and foundation of the entire sutra, the crux of the five periods of preaching,” this is Nam-myoho-renge-kyo.