Published by Soka Spirit Editor
Posted on August 11, 2010
Dave Baldschun
SGI-USA Vice Study Department Leader
Question: What is the difference between the historical figure of Shakyamuni Buddha in India and Shakyamuni Buddha of the “Life Span of the Thus Come One” chapter of the Lotus Sutra?
Answer: This raises an important point that applies to many figures, terms and stories in the study of Buddhism. There are several levels of understanding or perspectives. There is the surface meaning of the words themselves; there is the intent behind the words; and there can be hidden meanings not evident to the casual observer. There are meanings that are explicit and meanings that are implicit.
From one perspective, Shakyamuni was a historical figure that lived in India over two thousand years ago. He was the prince who leaves the castle to seek a solution to suffering, attains enlightenment and begins teaching others as the Buddha. All his teachings prior to the Lotus Sutra lead up to Shakyamuni’s attainment of Buddhahood in the current lifetime.
As a character in the Lotus Sutra he continues with this view up to the “Life Span of the Thus Come One” sixteenth chapter. In this chapter he shocks his followers by saying that this is not his true identity. His true identity is that of a Buddha who attained enlightenment in the inconceivably remote past. In other words, he was born into this world having already become a Buddha. Therefore, his actions as an ordinary person for the sake of others over countless lifetimes were all expressions of, rather than a means to attain, Buddhahood. This opens the way for the idea that ordinary persons can themselves be Buddhas who express their enlightenment through their mundane actions, particularly in their efforts to help others. (This is a basis for the concept of the mutual possession of the Ten Worlds. ) It also attests to the enduring nature of Buddhahood: rather than being simply a hard-won state of spiritual attainment, it is an ever-present innate condition that transcends birth and death.
So we have two perspectives: one of the historical figure who became a Buddha during the confines of his life in India; and one whose enlightenment takes on universal proportions that reveal a truth inherent in all life. The “Life Span” chapter explains that the Shakyamuni who attained enlightenment for the first time in India is a provisional or “expedient” Buddha and the Shakyamuni who attained enlightenment in the remote past, and whose life is eternal, is a true Buddha. But there is one further perspective.
Another statement in the “Life Span” chapter states, “Originally I practiced the bodhisattva way…” (LS16, 227). This refers to the true cause of Shakyamuni’s original enlightenment. Shakyamuni, however, does not clarify what this “bodhisattva way” was. There is no precise reference to what practice or teaching enabled the Buddha to attain this state. Thus, the true cause of Shakyamuni’s original attainment of enlightenment remained a mystery. He simply refers to the “wonderful Law” that he preaches to “awaken joyful minds” (LS16, 226).
Once Nichiren Daishonin identified this Law as Nam-myoho-renge-kyo, the Lotus Sutra and Shakyamuni can be viewed from their most profound perspective. In other words, this Buddha who attained enlightenment in the remote past and who eternally continues to guide people is an attribute that is a function of the Mystic Law-the fundamental Law of the universe. In Lectures on the “Expedient Means” and “Life Span” Chapters of the Lotus Sutra President Ikeda says: “Myo-ho-renge-kyo is itself the true entity of the Buddha who attained enlightenment in the remote past. Shakyamuni and all Buddhas are functions of the Mystic Law” (vol. 2, p. 9). Nichiren Daishonin states, “It is Myoho-renge-kyo that is the true Buddha (WND, 384).
When we reach the final perspective of the sutra we arrive at the ultimate truth that exists in the lives of all people. We transcend the boundaries of historical personages and reveal universal truths that define all life. The Daishonin states “‘Thus Come One’ [in the chapter’s title] refers to all living beings” (Gosho Zenshu, p. 752).
In his lectures on “The Opening of the Eyes,” President Ikeda explains: “The correct teaching is the doctrine of “three thousand realms in a single moment of life ” hidden in the depths of the Lotus Sutra and the doctrine of ‘the original cause and original effect’ expounded in the “Life Span” chapter of the Lotus Sutra’s essential teaching. Expressed more simply, it is the principle of the ‘true mutual possession of the Ten Worlds’ (WND, 235), whereby in defeating our fundamental darkness through pure and strong faith, we can bring the eternal state of the world of Buddhahood to manifest in the other nine worlds within our lives. This is the teaching that enables us to reveal the world of Buddhahood within our other nine worlds and realize the ‘attainment of Buddhahood in our present form’ and the ‘attainment of Buddhahood in this lifetime.’ This alone is the correct teaching of the Latter Day” (November Living Buddhism, 2004, p. 28).
In the Latter Day of the Law, the Lotus Sutra is only relevant if read from Nichiren Daishonin’s perspective-the perspective of the Mystic Law hidden in the depths of the sutra and revealed by him. Then the sutra is not the story of the life of Shakyamuni, but is the story of our own lives.
President Ikeda recalls second president of the Soka Gakkai Josei Toda’s statement: “‘The common mortal of kuon ganjo [beginningless time] appears,’ he says. This is a wonderful way of putting it. Herein lies the heart of the Lotus Sutra” (Lectures, vol. 2, p. 37). Despite our troubles and worries as common mortals, the Daishonin assures us that we are all manifestations of the Mystic Law and “a Thus Come One who is originally enlightened” (WND, p. 300).
Therefore, to make the human form of Shakyamuni the object of devotion or the focus of one’s prayers, as numerous Buddhist schools practice (including those calling themselves Nichiren Buddhists) is a mistaken understanding of the Buddha’s teachings. The Daishonin clearly states: “Now, in the Latter Day of the Law, neither the Lotus Sutra nor the other sutras lead to enlightenment. Only Nam-myoho-renge-kyo can do so” (WND, 903). President Ikeda further states: “The Latter Day, during which the Buddha predicts “the pure Law will become obscured and lost,” is indeed a time when the correct teaching is obscured and evil intensifies. Battling fundamental darkness is an indispensable part of practicing the correct teaching in this latter age”
(From November 2004, Living Buddhism, p. 28)