The Acceptance and Impact of the Lotus Sutra in Japan

Koichi MiyataI

N discussing the acceptance and impact of the Lotus Sutra in Japan, I
will focus my discussion on four topics,
1, faith in the Lotus Sutra as one of the sutras for protection of thestate in the Asuka and Nara periods,
2, the foundation of the Tendai Lotus sect by Saicho in the Heianperiod,3, the foundation of the Nichiren Lotus sect in the Kamakura period,
4, new religious movements in modern times which were founded on
the Lotus Sutra. These four topics had an important influence on the
spread of faith in Lotus Sutra throughout Japan. Faith in the Lotus Sutra
has been adapted successfully to different cultural societies in each age.
SOME ASPECTS OF FAITH IN THE LOTUS SUTRA IN THE ASUKA
AND NARA PERIODS
The Introduction of Buddhism and Its Regulation by the StateIn the sixth century a king of Paikche sent an image of Buddha andsome volumes of the sutras to Emperor Kinmei in order to recommend
the adoption of Buddhism. (According to the Chronicles of Japan (), it was 552. But according to the History of the Gangyo-ji Temple (), it was 538. The latter date is now supported by manyscholars.) But the function of the emperor was religious as well as political in Japan. The emperor was thought to be a descendant of the Sun
Goddess () who was the supreme goddess in Japanese mythology. Emperor Kinmei didn’t accept Buddhism. When Emperor Yomei,
who was the father of Prince Shotoku, wanted to embrace Buddhism topray for recovery from a disease, his ministers objected strongly and theemperor could not embrace it officially. In 587 the Soga clan which
supported Buddhism defeated the Mononobe clan which objected to it.
After this the Soga clan became the most powerful clan and erected afull-scale temple, the Hoko-ji Temple (later the Asuka-ji Temple or the
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Gangyo-ji Temple). Many powerful clans also began to erect their own
temples.
At this time Prince Shotoku was appointed Regent by his aunt,
Empress Suiko. It’s thought that Prince Shotoku was the real founder of
Buddhism in Japan. Before him Buddhism was worshiped as a meansof obtaining material benefits, for example, recovery from disease, victory in war, and rain in times of drought. The sutras were recited without understanding as rituals of incantation. But Prince Shotoku had aprofound understanding of the moral and philosophy within Buddhism.
For example we can see in the second article of the so-called Seventeen
Article Constitution that Prince Shotoku regarded Buddhism as the baseof morals.
According to the Chronicles of Japan, in 606 Prince Shotoku lectured to Empress Suiko on the Lotus Sutra. He also wrote the so-called
Commentaries on the Three Sutras (the Vimalakirti Sutra, the Shrimala
Sutra, and the Lotus Sutra). (There are some disputes about his lecturesand commentaries.) For Prince Shotoku the Lotus Sutra was a teachingof universal salvation and the eternal Buddha who sent innumerable
bodhisattvas for the salvation of all sentient beings throughout the ages.
Maybe the Prince considered himself one of the bodhisattvas and tried
to spread the teaching.
Prince Shotoku promoted the spread of Buddhism and the heads ofpowerful clans competed with one another in erecting Buddhist temples
for their own clans from the beginning of his regency. Empress Suiko,
however, didn’t erect a temple for the Imperial House. This was
because the Soga clan took the initiative in promoting the spread of
Buddhism. The Hoko-ji Temple erected by the Soga clan was of thehighest ranking in Japan. The abbot of the Hoko-ji Temple administeredother temples as the leader of the three treasures.
After the death of Prince Shotoku, Empress Suiko wanted to takecontrol of Buddhism. She appointed administrative priests and orderedthem to make a list of priests. But in those days each clan had autonomy
and the right to govern their land and people directly. The heads of theclans could make some of their people become priests without restraint
and make them dwell in their clan temples to pray for clan’s prosperity.
Because Empress Suiko didn’t have her own temple, she couldn’t help
appointing the abbot of the Hoko-ji Temple to be High Priest (). Itmeant that the initiative of the Soga clan in Buddhism was approved byEmpress Suiko.
In 639 Emperor Jomei, who was the father of Prince Naka-no-Oe(later Emperor Tenchi), erected Imperial House’s temple, the Kudara-ji

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Temple (later the Daikan-daiji Temple or the Daian-ji Temple). At thistime some priests who had been sent to Sui and T’ang by Prince
Shotoku returned after extensive study of Buddhism and the system ofstate religion in T’ang. Emperor Jomei appointed them to be abbots of
the Kudara-ji Temple. Now the Emperor had people who would compete against the Hoko-ji Temple priests and the Soga clan.
In 645 Prince Naka-no-Oe led a coup d’etat and defeated the Soga
clan. In the same year his new government summoned chief priests andproclaimed that the emperor himself would promote Buddhism insteadof the Soga clan. At the same time the emperor appointed 10 priests tobe supervisors of the monastic order. It meant that the control of priests
was transferred from the abbot of the Hoko-ji Temple to the 10 administrative priests. Because the new government dominated the people
directly, the right to let someone become a priest belonged only to the
new government or the emperor. In 701 the order of monks and nuns(
) was expounded to chief priests who were summoned to the
Daian-ji Temple. Consequently the control of the monastic order by thestate was accomplished legally.
Belief in the Lotus Sutra as One of the Sutras for Protection of the State
During the early history of Buddhism the Lotus Sutra was regarded as
an important sutra, as we can see in the case of Prince Shotoku.
Although Prince Shotoku regarded Buddhism as a base of morals, many
Japanese worshiped Buddhism and recited the Lotus Sutra as a meansof obtaining material benefits. However after the emperor took controlof the monastic order, the Lotus Sutra was revered as one of the threesutras for protection of the state. The other two were the Benevolent
Kings Wisdom Sutra (and the Golden Light Sutra (later a new translation, the Sovereign Kings Sutra of Golden Light().
In 660 the ceremony of lecture on the Benevolent Kings Wisdom
Sutra () began in the court. In the sutra it reads that when a foreign threat appears, if a king makes 100 images of Buddha and invites
100 priests to lecture on the Benevolent Kings Wisdom Sutra, then 100
demons or gods will protect the king. At that time T’ang and Silla had
defeated Paikche and were threatening Japan, so the ceremony was heldin the court to pray for protection of the state. In the Golden Light Sutraor the Sovereign Kings Sutra of Golden Light, it reads that the Four
Deva (Heavenly) Kings (), will protect the king. The Shitenno-ji
Temple (the Four Heavenly Kings Temple), which is said to have been
erected by Prince Shotoku, represented the faith.

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THE ACCEPTANCE AND IMPACT IN JAPANIn 671 when Emperor Tenchi was ill in bed, high officials made anoath in front of the emperor and Buddha’s image to follow Crown
Prince Otomo, Emperor Tenchi’s son. In the oath they said that if theybroke their vow, they would be punished by the Four Heavenly Kings,
which is thought to be the ceremony based on the Golden Light Sutra.
In 680 the ceremony of lecture on the Golden Light Sutra (later the ceremony of lecture on the Sovereign Kings Sutra of Golden Light,)
was delivered in the court and the sutra was regularly recited at official
state ceremonies in the court.
The Golden Light Sutra and the Benevolent Kings Wisdom Sutra hadenough teachings to be called “the sutras for protection of the state.”
But the Lotus Sutra didn’t have such teachings. Why was the Lotus
Sutra revered as one of the three sutras for protection of the state?
Maybe the reason is as follows.
In 733 the Great Council of State issued a notice imposing recitationof the Lotus Sutra or the Sovereign Kings Sutra on novices as a qualification for becoming priests. As a result many priests acquired knowledge of the Lotus Sutra. In 741 Emperor Shomu ordered the foundationof provincial monasteries () and provincial nunneries () ineach province. The official name of the former was “the Temple forProtection of the State by the Four Heavenly Kings Sutra of GoldenLight (),” and 20 monks were made to dwell there
and ordered to recite the Sovereign Kings Sutra of Golden Light on
fixed dates. The official name of the latter was “the Temple for Expiation of Sins through the Lotus Sutra (),” and 10 nuns wereordered to recite the Lotus Sutra. It’s thought that the Lotus Sutra waschosen for the nunneries because the Devadatta chapter of the Lotus
Sutra taught clearly that women could attain Buddhahood. In theprovincial temples the Lotus Sutra as well as the Sovereign Kings Sutra
had the function of protection of the state.
High Priest Roben held the ceremony of lecture on the Lotus Sutra() in the Todai-ji Temple in 749 for the first time and the ceremony was held annually at government expense. Roben included in his
ceremony prayers for prosperity of the Imperial House and noble families, security of the state, and a rich harvest, the overall purpose being
the protection of the state.
The Lotus Sutra was revered not only to pray for protection of thestate, but also for recovery from disease and it was used in the memorialservices for deceased parents or ancestors. In 726 Emperor Shomu
ordered his men to make copies of the Lotus Sutra to pray for recovery

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of his aunt, the Retired Empress Gensho. In 748 when she died, Emperor Shomu ordered 1000 copies of the Lotus Sutra as part of her memorial service. Before this, various sutras, sometimes all sutras, had been
copied for memorial services. After this the Lotus Sutra was used predominantly.
In 796 the ceremony of eight lectures on the Lotus Sutra (),
in which lectures were delivered on each of eight fascicles of the Lotus
Sutra, was held for the first time in the Iwabuchi-dera Temple in Yamato province. The ceremony of eight lectures on the Lotus Sutra spread
rapidly. Soon after in 798 in the Monastery for the One Vehicle andMeditation (later the Enryaku-ji Temple) on Mt. Hiei, Saicho, the founder of the Tendai Lotus sect in Japan, performed the ceremony of 10 lectures, in which lectures were given on the Lotus Sutra,
the Immeasurable Meanings Sutra (, which was the prologueof the Lotus Sutra) and the Universal Worthy Sutra (, whichwas the epilogue of the Lotus Sutra). It was held as a memorial service
for the Great Teacher T’ien-t’ai.
THE FOUNDATION OF TENDAI LOTUS SECT IN JAPAN BY SAICHO
Saicho’s Advocacy of the One Vehicle Thought in the Lotus SutraIn the ninth century Saicho founded the Tendai Lotus sect in Japan. It
was a very important event in the history of faith in the Lotus Sutra inJapan. In China the T’ien-t’ai sect had been founded already by Chih-iin the Sui dynasty. Although the Three Treatises sect (, which was
founded by Chi-tsang in China almost at the same time as the T’ien-t’aisect) and the Dharma Characteristics sect (, which was foundedby Hsuan-tsang in the T’ang dynasty) had been introduced into Japan in
the Nara period, the T’ien-t’ai sect wasn’t introduced. When Chienchen () came to Japan, he brought some books of the T’ien-t’ai sect.
Although he founded an ordination platform in the Todai-ji Temple andformulated the rites of ordination, which was the main purpose of his
visit, he didn’t expound the doctrines of the T’ien-t’ai sect.
Soon after Saicho received precepts at the ordination platform in the
Todai-ji Temple, he left and entered Mt. Hiei (in 785) near Kyoto topractice an ascetic life. The reason he refused a normal priest life wasthat he found many degenerate priests in Nara and also many vices
within himself. When he entered Mt. Hiei, he wrote A Prose of Vows(), in which he called himself the most foolish, the maddest, the128

THE ACCEPTANCE AND IMPACT IN JAPANworst of all. He vowed that until he got pure precepts and reached astage in which the six sense organs of the body had been freed from any
dirty attachment (), he would never do normal priest works.
Moreover he hoped not to taste egoistic emancipation from worldly
attachments but to attain Buddhahood with all sentient beings.
After this he stayed on Mt. Hiei for 12 years. Saicho recited the Lotus
Sutra, the Golden Light Sutra, and the Wisdom Sutra every day without
idleness. At first he studied the Five Kinds of Teachings Classified by
the Flower Garland Sect () and the Commentary on the
Awakening of Faith in Mahayana () by Fa-tsang of the
Flower Garland sect in China. In these books the interpretations by
T’ien-t’ai were referred to frequently and appraised highly. Hence Saicho began to study books of the T’ien-t’ai sect, which had been imported by Chien-chen. In 787 Saicho erected the Monastery for the One
Vehicle and Meditation. In 798 Saicho performed the ceremony of 10
lectures on the Lotus Sutra, the Immeasurable Sutra, and the Universal
Worthy Sutra. In 801 he held a symposium of 10 lectures, where 10
learned priests from Nara were invited to lecture. In 802 in the
Takaosan-ji Temple, Hiroyo Wake, an important statesman, invited Saicho and more than 10 learned priests from Nara to study and discuss on
the three major books of T’ien-t’ai. They all agreed on the excellence ofT’ien-t’ai’s teachings, and Saicho was acknowledged as the highest
authority on them. Emperor Kammu heard the news of the meeting andendorsed it. The emperor wanted to introduce a new Buddhist sect into
his new capital.
In the same year Saicho submitted to the court A Petition to Dispatch
Research Monks to T’ang () to study mysterious doctrinesof the T’ien-t’ai sect. In his petition Saicho asserted that although theThree Treatises sect and the Dharma Characteristics sect were founded
on treatise, only the T’ien-t’ai sect was founded on sutras. He claimed
that sutras were more fundamental than treatise. It meant that the T’ient’ai sect surpassed all other sects. In 804 Saicho was dispatched toChina. There he learned not only the teachings of T’ien-t’ai but also
those of bodhisattva precepts, True Word (), and Meditation ( ). In
806 the court permitted Saicho to take two priests every year and authorized his school as an independent sect, the Tendai Lotus sect alongwith six other sects from Nara.
In 817 Saicho began to use the doctrine of the three provisional
teachings and the one true teaching in the Lotus Sutra to dispute
Tokuichi, who was a learned priest of the Dharma Characteristics sect.
This sect asserted that attaining Buddhahood was the result of lengthy

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ascetic practices in the three existences and that only a few people werecapable of attaining Buddhahood. They insisted it according to therespective doctrines of the five kinds () that there were fivekinds of capacities in sentient beings, and people of two kinds could not
attain Buddhahood and that the capacities were unchangeable in spite of
their efforts. Against this assertion, Saicho argued that Buddhahood wasa real possibility for all sentient beings according to the doctrine of the
one vehicle in the Lotus Sutra. In 821 Saicho wrote the Outstanding
Principles of the Lotus Sutra (). In this he asserted that the
Lotus Sutra was supreme among sutras because it offered a direct path
to attain Buddhahood in one’s present form in contrast to other sutras
which required lengthy ascetic practices over a span of many kalpas.
The Erection of a Mahayana Ordination Platform by Saicho
In 805 when Saicho returned from China, Emperor Kammu was severely ill in bed. Saicho prayed for his recovery by esoteric baptism of True
Word, which Saicho introduced anew. When Emperor Kammu recovered a little, Saicho petitioned the court to allow him to take two priests
every year for the Tendai sect as the case with six other schools in Nara.
Saicho’s petition was granted in 806 and the Tendai sect was authorized
by the court, one condition being that one student had to study theteachings of T’ien-t’ai (), the other had to study the teachings ofTrue Word ().
After Emperor Kammu, Saicho’s most powerful supporter, died, acrisis of the Tendai sect began. The novices who belonged to the Tendai
sect had to be ordained at the ordination platform in the Todai-ji Temple
in Nara. But half of them didn’t come back to Mt. Hiei. One reason wasthat the leaders of six other sects from Nara, especially of the Dharma
Characteristics sect, enticed them to convert from the Tendai sect to thesix other sects with promises of future promotion. Another reason was
Saicho’s inferior knowledge of the teachings of True Word. Many of
those priests who had to study the teachings of True Word left Saicho to
Kukai. Kukai had studied comprehensively the teachings of True Wordin China and returned soon after the death of Emperor Kammu. Kukai
established good relationship with the leaders from Nara and manifested his idea that the esoteric teachings of True Word were superior to the
exoteric teachings of the Lotus Sutra. It was an attack on Saicho’s ideathat the teachings of True Word were compatible with those of the
Lotus Sutra.
During this crisis of the Tendai sect, in order to keep annually permitted priests on Mt. Hiei, Saicho decided to erect a Mahayana ordination

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THE ACCEPTANCE AND IMPACT IN JAPANplatform on Mt. Hiei, and in 818 Saicho manifested renouncement ofHinayana precepts which he had taken at the ordination platform in the
Todai-ji Temple. In the same year Saicho submitted to the court theRegulations of Annually Permitted Priests of the Tendai Lotus Sect (, the Six Article Regulations), in which Saicho
insisted that the priests of the Tendai sect should vow not to follow
Hinayana precepts but to follow Mahayana precepts to become bodhisattva priests and they should stay on Mt. Hiei for 12 years either tostudy the teachings of T’ien-t’ai and recite the sutras for protection of
the state or to study those of True Word and recite the esoteric sutras forprotection of the state.
In the same year Saicho submitted again to the court the Regulationsof Annually Permitted Priests of the Tendai Sect for Endorsement to
Become Bodhisattva Priests (the Eight Article
Regulations), in which Saicho asked the court to give the graduatedpriests high ranks of monks and to send two state officials to administer
the Tendai sect. The latter meant that the Tendai sect would be administered not by the administrative priests from Nara but by the state officials and hence become completely independent of the six other sects in
Nara. The administrative priests from Nara objected to the proposals ofSaicho, so the proposals were rejected by the court.
In 819 Saicho submitted again to the court the Regulations of Annually Permitted Priests of the Tendai Lotus Sect Prohibiting Hinayana
Precept and Giving Mahayana Precepts (, the Four Article Regulations). In it Saicho insisted that there were
three kinds of Buddhist temples, Mahayana temples, Hinayana temples,and mixed temples, and that because the Tendai Lotus sect was a
Mahayana sect, the priests of this sect should dwell in Mahayana temples. Saicho identified clear differences between Hinayana precepts and
Mahayana precepts. Consequently Saicho asked the court to erect a
Mahayana ordination platform on Mt. Hiei. But the administrative
priests from Nara strongly objected again. Saicho submitted to the court
A Clarification of the Precepts (), in which Saicho refutedmany arguments of his opponents in Nara. The administrative priests
from Nara found that they were at a disadvantage, so they ignored
Saicho’s refutation. Permission wasn’t given until a week after Saicho’s
death in 822.
After this the Tendai Lotus sect became dominant and the Enryaku-ji
Temple on Mt. Hiei became the center of Buddhism in Japan. Many
priests spread faith in the Lotus Sutra throughout Japan. The Tendai
Lotus sect had various faiths, for example, True Word, meditation, pre-THE ACCEPTANCE AND IMPACT IN JAPAN131

cepts and faith in the Lotus Sutra. Later Priests in the Enryaku-ji Temple introduced faith in the Pure Land. They thought that the Lotus Sutra
taught both the doctrine of the one vehicle and other various expedientmeans to attain Buddhahood, hence faith in the Lotus Sutra was compatible with other faiths. In the Heian period the Lotus Sutra had an
important influence on various aspects of culture such as literature,music and art.
THE FOUNDATION OF THE NICHIREN LOTUS SECT
Nichiren’s Unique Interpretations of the Lotus Sutra
People in the Heian period thought that in 1052 the Latter Day of theLaw () began and the world would be worse. In late 11th century
the Fujiwara family lost power and retired emperors began to dominate.
Consequently conflict intensified between the imperial family and noble
families. The dominant class wanted to settle affairs by using militaryforce. After all the power of warriors increased. Initially the Taira family, with a powerful military, took control but was later defeated by the
Genji family. In 1192 the Genji family founded the Kamakura shoguand a reduction in peacenate. This left Japan with two governments,
security and stability. With such social conditions the thought of theLatter Day of the Law became popular. At that time Honen, a Nembutsu priest, encouraged people to chant Namu-Amida-butsu. He insisted
that in the Latter Day of the Law this invocation was the only way to
get to the Pure Land of Amida Buddha (Amitabha) and all other practices became of no use. Although Honen was oppressed by priests ofother sects and the government, his advocacy of this invocation spread
rapidly.
After the death of Honen, Nichiren began to reform faith in the Lotus
Sutra and suit it to the Latter Day of the Law. Nichiren called the Buddha Shakyamuni, T’ien-t’ai, Saicho and himself the four teachers of thethree countries, namely India, China and Japan because they maintained
orthodox faith and spread faith in the Lotus Sutra.
Nichiren inherited T’ien-t’ai’s doctrine of “three thousand realms in asingle moment of mind” and he emphasized that the doctrine was central to attaining Buddhahood for all beings. He emphasized especiallythat the concept of “mutual possession of the Ten Worlds” explained theprinciple of attaining Buddhahood for all beings. He said that no
Mahayana sutras except the Lotus Sutra approved that persons of thetwo vehicles could attain Buddhahood. Therefore, strictly speaking any

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THE ACCEPTANCE AND IMPACT IN JAPANother sutras did not show the concept of “mutual possession of the Ten
Worlds.” Nichiren concluded that sentient beings could attain Buddhahood only through the Lotus Sutra.
Nichiren wrote in “The Object of Devotion for observing the Mind.”“Showing profound compassion, for those who can not comprehend thegem of the doctrine of three thousand realms in a single moment ofmind, the Buddha wrapped it within the five Chinese characters, (namely, which is a Chinese name of the Lotus Sutra), with which
he then adorned the neck of the ignorant people of the Latter Day.”
Nichiren argued that “three thousand realms in a single moment ofmind” as the seed of Buddhahood was in the Latter day of the Law
nothing but Nam-myoho-renge-kyo. Nichiren expressed clearly that the
Lotus Sutra in the Latter Day was Nam-myoho-renge-kyo, that is to say,the Three Great Secret Laws, which were Nichiren’s unique interpretations.
Nichiren compared his Nam-myoho-renge-kyo with T’ien-t’ai’s“three thousand realms in a single moment of mind” and described theformer as actual practice, which was based on the essential teaching of
the Lotus Sutra, and the latter as only theory, based on the theoreticalteaching of the Lotus Sutra. So Nichiren concluded that in the Latter
Day Nichiren’s interpretations of the Lotus Sutra were superior to
T’ien-t’ai’s “three thousand realms in a single moment of mind.”
The Three Great Secret Laws as the Central Dogmas of Nichiren
As mentioned above, Nichiren inherited the ideas of Buddha Shakyamuni, T’ien-t’ai, and Saicho and spread faith in the Lotus Sutra.
Nichiren showed that his original way to attain Buddhahood, namely,
the Three Great Secret Laws, was well suited to the Latter Day of theLaw. The Three Great Secret Laws were the object of devotion of theessential teaching of the Lotus Sutra (), the invocation, or
daimoku of the essential teaching (), and the ordination platform of the essential teaching ().
The object of devotion of the essential teaching was a mandala
inscribed on paper or wood with Chinese and Sanskrit characters representing the Mystic Law as well as the Ten Worlds, including Buddhas.
Before Nichiren inscribed mandalas as the objects of devotion, whichwere rather cheap, the statues and the pictures of Buddhas and bodhisattvas, which were very expensive, had been the objects of devotion.
In “The Four Debts of Gratitude,” Nichiren wrote, “The Law is theteacher of all Buddhas. It is because of the Law that the Buddhas areworthy of respect.” Nichiren thought that this Law was superior to Bud-

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dha and therefore we should believe in the Law as the object of devotion. Consequently Nichiren inscribed many mandalas in which theMystic Law, that is to say, Nam-myoho-renge-kyo, was inscribed at thecenter and the names of sentient beings of the Ten Worlds were
inscribed around it.
The invocation, or daimoku of the essential teaching was to chant thesacred title of the Lotus Sutra, Nam-myoho-renge-kyo. Before
Nichiren, the ways to practice the Lotus Sutra were, for lay believers,
the five kinds of practicing, which were described in the Lotus Sutra
such as reciting or copying the Lotus Sutra by hand. For priests it wasto concentrate and gain an insight of the mind which was described in
T’ien-t’ai’s Great Concentration and Insight (These waysof practicing were possible only for those who were rich and educated.
Nichiren developed an easy way to practice the Lotus Sutra in order tospread the Lotus Sutra to people of every class.
The ordination platform of the essential teaching was to erect an ordination platform of the essential teaching. Nichiren was influenced by
Saicho’s movement to erect a Mahayana ordination platform on Mt.
Hiei. So he thought that the ordination platform should be erected in the
future with permission from the court and shogunate. This would be amilestone of spreading the essential teaching of the Lotus Sutra
throughout Jambudvipa.
Some Features of the Teachings of Nichiren
According to the doctrine of the one vehicle in the Lotus Sutra,
Nichiren showed that every person was endowed with Buddhahood in
his mind. In “the Object of Devotion for Observing the Mind,” Nichiren
wrote, “The Buddha Shakyamuni in our minds is the eternal Buddha
since time without beginning, who obtained the three bodies more thannumberless major world system dust particle kalpas ago.”
As every person had a clean world of Buddhahood and the possibilityof attaining Buddhahood in his mind, all people were equal as noble
children of the Buddha. Therefore the differences of status and social
positions in this world were religiously meaningless. In “The Selectionof the Time,” Nichiren wrote, “Those concerned about their next life
would do better to be common people in the Latter Day of the Law,than be mighty rulers during the two thousand years of the Former andMiddle Days of the Law.” In “The Letter from Sado,” Nichiren wrote,“Nichiren, who in this life was born poor and lowly to a chandala, thelowest class family.” In the Kamakura period when the status system
was strict, Nichiren’s identifying himself as from the lowest class134

THE ACCEPTANCE AND IMPACT IN JAPANextended the circle of solidarity which overcame the strict status system. This was a revival of Buddha Shakyamuni’s opinion which had
refuted the caste system in India.
The thought that every person was endowed with a world of Buddhahood in his mind formulated the thought that life was most precious of
all because every sentient being was endowed with a noble world of
Buddhahood in its life. In “On Prolonging One’s Life Span,” Nichiren
wrote, “One day of life is more precious than all the treasures of the
major world system.”
Nichiren thought that salvation meant attaining Buddhahood in thislifetime. Nichiren criticized all other sutras, because these taught thatpeople would only be able to attain Buddhahood after countless kalpas
of austere practice and denied that people would be able to attain Buddhahood in this lifetime. Nichiren told the believers of the Jodo sect
who thought they would be reborn in the Pure Land (Sukhavati) of
Amitabha (Amida Buddha) in the next existence of life, that the Pure
Land of Amitabha was only a provisional teaching and that this saha
world in which we lived was the only pure land. In “Letter to the Lay
Priest Ichinosawa,” Nichiren wrote “Amida Buddha dwells in a landthat is located a hundred thousand million worlds away and has not theslightest connection with this saha world.” Nichiren criticized the teachings of the Jodo sect because they neglected this life and world.
As a step to attaining Buddhahood in this lifetime, Nichiren emphasized a teaching in the Parable of the Medical Herbs chapter of the
Lotus Sutra. “Once these living beings have heard the Law, they will
enjoy peace and security in their present existence and good circumstances in future existences.” To some believers who suffered from diseases or poverty, Nichiren taught lessening their karmic retributions andprayed kindly for them to recover. In “Winter Always Turns to Spring,”
Nichiren wrote, “Those who believe in the Lotus Sutra are as if in winter, but winter always turns to spring. Never, from ancient times on, hasanyone heard or seen of winter turning back to autumn,” and encouraged them to do their best with hope.
Although Nichiren admitted happiness in this world, the ultimate
happiness was to attain Buddhahood, which could be obtained throughendurance of religious persecution, preservation of faith and practicing
bodhisattva way. In “Happiness in This World,” Nichiren wrote, “Thereis no true happiness other than upholding faith in the Lotus Sutra. This
is what’s meant by ‘peace and security in their present existence andgood circumstances in future existences.’ Though worldly troubles may
arise, never let them disturb you. No one can avoid problems,THE ACCEPTANCE AND IMPACT IN JAPAN135

not even sages or worthies.”
The Significance of “On Establishing the Correct Teaching for thePeace of the Land ()”
According to a passage of the Life Span of the Thus Come One chapterof the Lotus Sutra, “(From having attained Buddhahood), I (the Buddha) have been constantly in this saha world, preaching the Law, teaching and converting,” Nichiren thought that there was no Pure Land
except this saha world. But Nichiren didn’t think this world was exactly
like a Pure Land, an ideal world. With the document “On Establishing
the Correct Teaching for the Peace of the Land,” Nichiren described
hardships of people who suffered natural disasters, plague and famine.
Nichiren submitted this treatise to the Kamakura shogunate in the hopethat the shogunate would alter policy and consequently reduce the suffering of the people. Nichiren thought “the peace and security of theland” not as the peace and security of the court and shogunate but as an
ideal world where all people were secure.
Nichiren didn’t regard people as powerless beings who waited forsalvation passively. In the treatise, he wrote, “The nation achieves prosperity through the Buddhist Law, and the Law is proven worthy of reverence by the people who embrace it.” It was the people who should
spread the correct teaching (the Law) and create a peaceful and secureworld. In this respect, the treatise attached importance to people’sautonomy and their active participation in this world based on faith. It
appeared that Nichiren insisted social reform not for the government
class but for people who suffered.
Nichiren thought that the believers in the Lotus Sutra should try tocreate an ideal society in this world. They should not be satisfied withreligious activities only in a narrow religious sphere. Because the secular laws were the same as the Buddhist Law, expressed by the passage
of Expedient Means chapter of the Lotus Sutra, “These phenomena arepart of an abiding Law, the characteristics of the world are constantly
abiding,” believers should try to realize social justice and to create an
ideal world based on faith.
THE VARIOUS NEW RELIGIOUS MOVEMENTS FOUNDED ON
THE LOTUS SUTRA, ESPECIALLY SOKA GAKKAIThe Foundation of Soka Gakkai by Tsunesaburo Makiguchi
New Buddhist movements in the Kamakura period, for example, faith136

THE ACCEPTANCE AND IMPACT IN JAPANin the Pure Land, meditation, and Nichiren Lotus sect, developed in the
medieval period. The Tokugawa shogunate, however, regulated religious movements and made Buddhist temples part of government organization. The government compelled all people to belong to a Buddhist
temple and to support their temples. Priests had the authority to be guarantors for their believers. Buddhism became one social system in Japanand all people formally became Buddhists. The government, however,prohibited Buddhist sects to dispute with one another. New religious
movements were forbidden.
In the last days of the Tokugawa shogunate, Seifu Nagamatsu founded Honmon Butsuryu ko, this was a pioneering lay person movement
based on the Lotus Sutra. In the Meiji era Chigaku Tanaka, a renounced
priest, founded Rissho Ankoku kai, later Kokuchu kai, which was anationalistic lay person movement based on the Lotus Sutra. After thenmany lay person movements based on the Lotus Sutra, for example,
Reiyu kai, Rissho Kosei kai, Soka Gakkai, developed. These religious
bodies emphasized happiness in this world and easy ways to practice,for example, chanting daimoku. Consequently these religious movements were supported by the poor and uneducated, the lower class.
I would like to focus on Soka Gakkai, the largest and most influentialof them. Soka Kyoiku Gakkai (the former organization of Soka Gakkai)
was founded by Tsunesaburo Makiguchi and Josei Toda in 1930. It wasan organization of educational reforms aimed at realizing Makiguchi’s
original ideas of education, namely ideas of education for creating values. He was a lay believer in one of the Nichiren Lotus sects and hethought the purpose of religion as well as that of education should be to
make people happier. Though founded for educational reforms Soka
Kyoiku Gakkai had some elements of a religious movement.
In Japan Makiguchi was the first author of systematic human geography, and he supported the theory of social evolution as well as that of
biological evolution. He thought religion should be compatible with science. He also had a long career in education, so he thought religion
should serve human beings as a source of individual happiness, social
responsibility and morals. He researched several religions, for example,
Protestantism, meditation, Kokuchu kai. However he didn’t find an
ideal religion.
Eventually he encountered the teachings of Nichiren and he felt it
was his ideal religion. He thought that the teachings of Nichiren werecompatible with scientific knowledge. He wrote that the teachings ofNichiren had three types of proof ( proof by documentary evidence, by
logical reasoning and by demonstrations of actual facts) which estab-THE ACCEPTANCE AND IMPACT IN JAPAN

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lished the Buddhist truth. He documented how these types of proof
were similar to scientific methods of proof. He distinguished between
religions which embraced a personified deity or Buddhas and thosewhich embraced a Law, for example, in the case of the Lotus Sutra, andargued that the latter had an affinity with science. Although the objects,
which many other religions devoted, were personified deity or Buddhas,
who had absolute powers of salvation, the object, which Nichiren
devoted, was the Law for becoming a Buddha. He argued that a Buddha
led a life based on the Law and attained Buddhahood, the noblest personality.
Because Makiguchi had a long career as an educator, he thought that
religion should promote both individual happiness and social responsibility. He may have thought that Zen Buddhism promoted individual
happiness because it taught how to attain individual peace of mind, but
it wasn’t concerned with social responsibility. Of all Japanese Buddhist
sects, Nichiren’s took the strongest interest in social issues, andNichiren’s “On Establishing the Correct Teaching for the Peace of theLand” showed that it was important for religious people to criticize
those in power from a viewpoint of their religious faith. Because
Makiguchi thought we should choose religion which promoted social
responsibility, it was natural that he chose the teachings of Nichiren.
Nichiren attached importance to the Nirvana Sutra’s saying that one
shouldn’t rely on persons but on the Law. Makiguchi also made the saying his motto and interpreted the saying as a democratic principle. He
wrote that the teachings of Nichiren regarded the rule of universal law
more agreeable than authoritarian government by a monarch.
As mentioned above, Makiguchi accepted Nichiren’s teachings insuch a way. However he exercised his own interpretations of them.
Nichiren’s teachings were well suited to Makiguchi’s ideals hence
Makiguchi’s acceptance of them.
In 1940 Makiguchi became president of Soka Kyoiku Gakkai andfocused more on religion than education. In 1943 Soka Kyoiku Gakkai
opposed the religious policy of the military government in Japan andrefused to accept talismans of Ise Shrine (Japanese Emperor’s shrine).
So Soka Kyoiku Gakkai was oppressed and accused of being guilty
under the Maintenance of the Public Order Act and disrespect ofmajesty. Makiguchi died in prison in 1944 and Toda was not released
from prison until a month before Japan was defeated.
The Reconstruction of Soka Gakkai by Josei Toda
In prison Toda read the Lotus Sutra, and at last he realized that Buddha-

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THE ACCEPTANCE AND IMPACT IN JAPANhood was a state of life. He explained his realization in “An essay concerning life ().” In the essay Toda quoted some passages of the
Lotus Sutra and Nichiren’s texts and explained life as follows. “Life iseternal; it existed in the past, exists now, and will exist always in the
future, and continues in conformity with the Law of cause and effect.
Life exists not only in living beings, but also in the whole universe,
which contains inanimate beings. In short the whole universe is life
itself and is filled with life force.” Toda admitted existence of individuallife after this life’s death and he explained that it dissolved into thewhole life of the universe. This essay explained T’ien-t’ai’s doctrine ofthree thousand realms of a single moment of mind by using his original
keyword “life.” Toda united the Lotus Sutra, T’ien-t’ai’s doctrine andthe teachings of Nichiren by using the term “life” and the essay oriented
Soka Gakkai’s interpretations of Buddhism through the keyword “life.”
From Makiguchi Toda inherited some concepts regarding religion,i.e., that religion should provide values in this life and that religion
should not be incompatible with science. Toda explained these ideas in“Science and Religion ()” and “An Essay on Happiness(),” but there was an originality in these papers. He used theoryof life as a framework to interpret Buddhism. In “An Essay on Happiness” Toda explained Buddhism as follows. “Religions have developed
to seek truths in human inner world.” Buddhism argued that there was alaw of polluting and cleansing life. When each sentient being committed bad and foolish deeds, these deeds polluted its life. The polluted life
couldn’t be in harmony with the rhythm of the universe and it lost life
force and felt unhappy. There was only one way to cleanse a badly polluted life in the Latter Day of the Law, that is, practices of the Three
Great Secret Laws. If a person practiced these Laws, he could cleanse
and strengthen his life and feel happy. Because Toda emphasized
rewards through belief in Nichiren’s Buddhism, the Soka Gakkai wasconsidered generally as one of the new religious movements whose purpose was to give people this-worldly benefits. But Toda distinguishedthree different kinds of benefits in “An Essay on Great Benefits.” Thefirst kind of benefit was relief from poverty and diseases. The second
kind of benefit was obtaining vigorous life force on which our daily life
rested. The third kind was to obtain Buddhahood which meant eternal
happiness. Toda explained that a Buddha was a person who continued
to give relief to suffering sentient beings with vigorous life force andkind-hearted mercy whenever he was reborn in the cycle of reincarnation.
As missionary works advanced, Toda felt that Soka Gakkai should

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establish the ordination platform of the essential teaching, which was
one unrealized goal of the Three Great Secret Laws. In order to establish the ordination platform of the essential teaching, Soka Gakkai
should propagate objects of devotion on a large scale and make people
understand the significance of Nichiren’s teachings. After this theywould be able to establish the ordination platform of the essential teaching as a national ordination platform. Toda argued in “An Essay on the
Harmonious Relation between Politics and Buddhism (that, in order to realize policy that social prosperity would be in keepingwith individual happiness, Soka Gakkai should commit political activities to establishing a national ordination platform. In Toda’s argument“a secular purpose that social prosperity would be in keeping with individual happiness” and “a religious purpose that they should establish anational ordination platform” weren’t distinguished. Toda’s proposal
wasn’t examined legally, and later Soka Gakkai was criticized because
establishing a national ordination platform was against the principle ofseparation of church and state in the Japanese Constitution.
In the Kamakura period when Nichiren lived, it was taken for granted
that the Imperial court and the Kamakura shogunate protected or
oppressed religious groups and there was no thought of separating
church and state. It appeared that Nichiren thought that, from the caseof Saicho’s movement to erect a Mahayana ordination platform, hewould want to establish the ordination platform of the essential teachingwith permission from the court and shogunate.
But in 1970 under the leadership of Daisaku Ikeda, the third president of Soka Gakkai, it was formally decided that they would establish
the ordination platform of the essential teaching not as a national one
but as a private one that would be erected through many people’s contributions. The principle of separation of state and church was constituted in modern times from the criticism that the state should not oppress
freedom of belief and Soka Gakkai was also oppressed by the military
government during the war. Ikeda decided against a national ordination
platform because Soka Gakkai thought highly in principle of separationof state and church which would secure freedom of belief institutionally. To be better suited to the principle, Soka Gakkai decided to separate
members of assemblies from the managing staff of Soka Gakkai. Soka
Gakkai entrusted political activities to the Komei Party which had no
religious purpose and would restrict itself to support activity. Soka
Gakkai now develops cultural, peace and educational activities which
are based on the religious movement.

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THE ACCEPTANCE AND IMPACT IN JAPANA SUMMARY
To sum up, there were four important events regarding the Lotus Sutra,
firstly, faith in the Lotus Sutra as one of the sutras for protection of thestate in the Asuka and Nara periods, second, the foundation of theTendai Lotus sect by Saicho in the Heian period, third, the foundationof the Nichiren Lotus sect in the Kamakura period, and fourth, various
new religious movements in modern times which were founded on the
Lotus Sutra. Though faith in the Lotus Sutra has disappeared in India
and China, these four events had an important influence on the spreadof faith in the Lotus Sutra and its continued strength throughout Japan.