The Two Admonitions of the ‘Devadatta’ Chapter—A Call To Lead All People to Enlightenment Based on the Teachings of Changing Poison Into Medicine and Attaining Buddhahood in One’s Present Form

This time, we will look at how the Daishonin opened the great path for ordinary people to attain Buddhahood and for changing poison into medicine in this troubled age of the Latter Day of the Law, based on the teachings contained in the two admonitions of the “Devadatta” chapter.

Two Key Teachings: The Enlightenment of Evil People and the Enlightenment of Women 

In addition to the three pronouncements of the Buddha in the “Treasure Tower” chapter of the Lotus Sutra, the “Devadatta” chapter contains two enlightening admonitions. [The first reveals that Devadatta will attain Buddhahood.] Devadatta was a man of incorrigible disbelief, of the type called icchantika,^[3] and yet it is predicted that he will in the future become a Buddha called the Thus Come One Heavenly King. The 40 volumes of the Nirvana Sutra state that [all beings, including the icchantikas, possess the Buddha nature, but] the actual proof of that is found in this chapter of the Lotus Sutra. There are countless other persons such as the monk Sunakshatra^[4] or King Ajatashatru who have committed the five cardinal sins^[5] and slandered the Law, but Devadatta is cited as one example to represent all the countless others; he is the chief offender, and it is assumed that all lesser offenders will fare as he does. Thus it is revealed that all those who commit the five or the seven cardinal sins^[6] or who slander the Law or who are icchantikas inherently opposed to taking faith will become Buddhas like the Thus Come One Heavenly King. Poison turns into sweet dew,^[7] the finest of all flavors.

[The second admonition concerns the fact that the dragon king’s daughter attained Buddhahood.] When she attained Buddhahood, this does not mean simply that one person did so. It reveals the fact that all women will attain Buddhahood. In the various Hinayana sutras that were preached before the Lotus Sutra, it is denied that women can ever attain Buddhahood. In the Mahayana sutras other than the Lotus Sutra, it would appear that women can attain Buddhahood or be reborn in the pure land. But they may do so only after they have changed into some other form. It is not the kind of immediate attainment of Buddhahood that is based on the doctrine of three thousand realms in a single moment of life. Thus it is an attainment of Buddhahood or rebirth in the pure land in name only and not in reality. The dragon king’s daughter represents “one example that stands for all the rest.”^[8] When the dragon king’s daughter attained Buddhahood, it opened up the way to attaining Buddhahood for all women of later ages. (The Writings of Nichiren Daishonin, vol. 1, pp. 268–69) 

The two admonitions of the “Devadatta” chapter refer to two teachings: the enlightenment of evil people, who are represented by Devadatta; and the enlightenment of women, who are represented by the dragon king’s daughter.^[9] They are called “admonitions” because Shakyamuni admonishes the assembled bodhisattvas to widely propagate the Lotus Sutra in the Latter Day so that all people may attain Buddhahood.

The enlightenment of evil people and women was not taught in the provisional pre-Lotus Sutra teachings. Consequently, the fact that it is expounded in the Lotus Sutra underscores again that the sutra is the one supreme teaching by which all people in this defiled age of the Latter Day of the Law can attain Buddhahood.

This is where we find the Lotus Sutra’s true greatness. If the Lotus Sutra could not open the way to enlightenment for the unfortunate beings denied Buddhahood in the provisional teachings, then it could not possibly enable all people of the Latter Day to attain that state of life either. The hallmark of a votary of the Lotus Sutra in this age is bringing the true greatness of the Lotus Sutra to shine forth, responding to Shakyamuni’s call by actually striving to realize the Buddha’s wish and intent.

It is important that we actively engage in the challenge of guiding those around us to happiness. Without that struggle, any ambition of achieving happiness for all humanity is meaningless. A religion is as good as dead if it cannot provide an answer to the vital question of how we can arouse the joy of living in the hearts of those experiencing the deepest suffering and despair, those who have lost all hope. 

The teachings of the Lotus Sutra and the Buddhism of Nichiren Daishonin, with their life-affirming quality, represent a philosophy of revitalization that views all things as having infinite value and potential. They also constitute a philosophy of hope that can inspire fresh optimism and zest for life in the hearts of those suffering intensely.

This philosophy of hope is the core of a genuinely humanistic religion, for it teaches how we can develop deep appreciation for being alive at each moment. It also allows us to repay our gratitude to our parents who raised us and to all in our environment to whom we are indebted. And it makes it possible for all humankind to lead happy, fulfilling lives.

The enlightenment of evil people and women expounded in the “Devadatta” chapter is therefore very closely tied to the true purpose of religion.

Opening the Path To Attaining Buddhahood in an Evil Age

We can identify three main points in Nichiren’s explanation of the two admonitions in this treatise.

First, Devadatta—an evil person and icchantika—is predicted to attain Buddhahood. Icchantikas were people of incorrigible disbelief who in the provisional pre-Lotus Sutra teachings were said to have the least possibility of attaining Buddhahood. Then, the dragon girl—a female who suffered discrimination in society and in the religious tenets and customs of Shakyamuni’s time—swiftly gives an actual demonstration of her ability to attain Buddhahood. This highlights the fact that the Lotus Sutra is the scripture that opens the path to enlightenment for all people living in an evil age.

It is the votary of the Lotus Sutra who leads this trailblazing struggle to unlock the Buddhahood of all human beings.

Second, as a doctrinal basis for the teaching of universal enlightenment, the Daishonin emphasizes the “immediate attainment of Buddhahood that is based on the doctrine of three thousand realms in a single moment of life”^[10] (WND-1, 269). This concept of instantly attaining Buddhahood is found only in the Lotus Sutra. Here Nichiren clarifies the transformative power that makes this feat possible. In the case of evil people attaining enlightenment, he explains this power lies in the potential to “change poison into medicine,” that is, to transform even the greatest evil into the greatest good. In the case of women attaining enlightenment, this power, he explains, lies in the actual proof of attaining Buddhahood in one’s present form, that is, without having to undergo a physical transformation or rebirth.

Consequently, the votary of the Lotus Sutra is one who embodies the principle of “the immediate attainment of Buddhahood that is based on the doctrine of three thousand realms in a single moment of life.”

Third, by expounding that evil people and women can attain Buddhahood—thereby establishing the potential for all human beings in an evil age to become enlightened—Nichiren also opens the way to the “attainment of Buddhahood by all fathers and all mothers” (see WND-1, 269). He therefore calls the Lotus Sutra “The Classic of Filial Piety of Buddhism” (WND-1, 269), a teaching that makes it possible for us to truly repay our debt of gratitude to our parents.

The spirit and practice of gratitude, underpinned by a philosophy of hope, are the very heart of human society; they give rise to true bonds between people. The votary of the Lotus Sutra is one who strives to realize the principle of establishing the correct teaching for the peace of the land, who perseveres in the fundamental struggle to build a peaceful and prosperous society.

Even Icchantikas Can Attain Buddhahood Through the Mystic Principle of Changing Poison Into Medicine

In discussing the significance of the attainment of Buddhahood by evil people, which is taught in the “Devadatta” chapter, Nichiren writes: “Devadatta was a man of incorrigible disbelief, of the type called icchantika, and yet it is predicted that he will in the future become a Buddha called the Thus Come One Heavenly King. The 40 volumes of the Nirvana Sutra state that [all beings, including the icchantikas, possess the Buddha nature, but] the actual proof of that is found in [the ‘Devadatta’] chapter of the Lotus Sutra” (WND-1, 268).

Devadatta, of course, was an extremely evil individual who turned against his teacher Shakyamuni, slandered the correct teaching and committed several of the five cardinal sins, including that of causing disunity among the community of Buddhist believers.

The actual principle for the attainment of Buddhahood by all people is found in the concept of the “true aspect of the ten factors of life”^[11] in “Expedient Means,” the 2nd chapter of the Lotus Sutra. In light of that principle, even the enlightenment of Devadatta is already assured in this chapter.

But whether an icchantika—one who lacks faith and disparages the Law—could actually attain Buddhahood was a crucial question for many people. This theme particularly occupies the Nirvana Sutra, in which Shakyamuni states that all people possess the Buddha nature, including even the icchantika. Nevertheless, he also explains that their disbelief in and slander of the correct teaching prevent them from actually attaining enlightenment, so that this state exists for them merely as a potential.^[12]

How then could Devadatta, the arch icchantika, attain Buddhahood? It is curious, to say the least. Why was it that he—a person who was said to have fallen into the hell of incessant suffering and been destined to remain there for infinite kalpas—received a prediction of future enlightenment from Shakyamuni Buddha at the assembly of the Lotus Sutra?

Nichiren writes, “How astounding, then, that in the ‘Devadatta’ chapter of the Lotus Sutra Shakyamuni Buddha should reveal that Devadatta was his teacher in a past existence and should predict that he would attain enlightenment in the future as a Thus Come One called Heavenly King!” (“The Daimoku of the Lotus Sutra,” WND-1, 147).

It is amazing indeed. Ultimately, we see here the power of the Mystic Law. Nichiren says that the prophecy of Devadatta’s enlightenment guarantees that all evil people can likewise attain the Buddha way, telling us, “Therefore, the Lotus Sutra is called myo [mystic or wondrous]” (WND-1, 147).

Myo has three meanings: “to open,” “to be fully endowed” and “to revive.”^[13] Explaining how those who had been despised in the pre-Lotus Sutra teachings—persons of the two vehicles, icchantikas and women—can attain Buddhahood through the Lotus Sutra, Nichiren writes, “Myo means to revive, that is, to return to life” (WND-1, 149). He also says, “The Lotus Sutra … can cure the dead as well as the living, and therefore it has the character myo [mystic or wondrous] in its title [Myoho-renge-kyo]” (WND-1, 149).

Here, “the dead” refers to the condition of persons of the two vehicles and the icchantika, who had allowed their Buddha nature to wither and die on account of attachment to mistaken beliefs, ideas and teachings. The Lotus Sutra has the power to revive even the lives of such people. This is because the Lotus Sutra serves as the ultimate elixir for revitalizing and reactivating the Buddha nature. That is why “The Life Span of the Thus Come One,” the 16th chapter, describes the sutra as “a highly effective medicine” (LSOC, 269). 

In the Lotus Sutra, Shakyamuni and Many Treasures, as well as all Buddhas and bodhisattvas gathered at the assembly from throughout the universe, praise the Mystic Law that led them to enlightenment and rejoice at revealing their Buddha nature through the power of that Law. They also vow to guide all people to enlightenment and devote themselves to this great undertaking with the spirit of not begrudging their lives.

Indeed, it could be said that the whole purpose of the Lotus Sutra is to inspire people to bring forth their Buddha nature. The sutra is like a paean to the Buddha nature. Thus, when people hear it, when their lives encounter the sublime symphony of the Mystic Law and the noble life states of bodhisattva and Buddhahood, no matter how steeped they may be in evil or misery, they can awaken their innate Buddha nature. The Lotus Sutra teaches that even a person of immense evil such as Devadatta is not excluded.

In “The Opening of the Eyes,” Nichiren writes that the Lotus Sutra’s prediction of Devadatta’s future enlightenment is proof that an icchantika can in fact attain Buddhahood. Moreover, he says that Devadatta’s example indicates the potential for all evil people in the Latter Day to gain this supreme state of life, as well. He sums up by saying, “Poison turns into sweet dew, the finest of all flavors” (WND-1, 268).

Devadatta’s attainment of Buddhahood serves as actual proof of the principle of changing poison into medicine found in the Lotus Sutra.

Opening the Way to Buddhahood for Women of the Latter Day

Next, we’ll look at the attainment of Buddhahood by the dragon king’s daughter. 

As in the case with Devadatta, Nichiren asserts that the dragon girl’s enlightenment does not merely signal one person’s attainment of Buddhahood but, rather, indicates that all women have the potential to do so. He writes, “When the dragon king’s daughter attained Buddhahood, it opened up the way to attaining Buddhahood for all women of later ages” (WND-1, 269). Nichiren emphasizes here that the individual’s ability to attain enlightenment assures the same potential for all people.

Everything starts with one person. As an ancient Chinese saying goes, “One is the mother of ten thousand.” Kosen-rufu cannot be achieved without an ardent desire to help others become happy, irrespective of who they may be.

Furthermore, from a doctrinal standpoint, the Daishonin refutes the provisional Mahayana sutras that at a glance might seem to teach that women can attain Buddhahood. While acknowledging that these teachings may recognize women’s potential for enlightenment, he denounces them for limiting women to “attaining Buddhahood through transformation”—in other words, insisting that a woman can only attain enlightenment after first being reborn as a man.

In contrast, the dragon king’s daughter instantly attains Buddhahood in accord with the doctrine of three thousand realms in a single moment of life—she manifests the life state of Buddhahood in her present form, as a living being in the nine worlds. In short, she becomes a Buddha while retaining her form as the 8-year-old daughter of the dragon king.

The “Devadatta” chapter of the Lotus Sutra records the doubts expressed by Shariputra, the wisest of Shakyamuni’s ten major disciples. When Shariputra is confronted with the dragon girl’s attainment of enlightenment, he is incredulous, saying that it is “difficult to believe” (LSOC, 227). He rather rudely interrogates her, demanding to know, “How … could a woman like you be able to attain Buddhahood so quickly?” (LSOC, 227).

Even Shariputra, who earlier in the Lotus Sutra had been predicted to attain Buddhahood, could not completely abandon the notion that one could only attain enlightenment after undertaking austere practices for countless eons. As a result, he could not readily accept the idea of attaining Buddhahood in one’s present form.

What the enlightenment of Devadatta and the dragon girl shows is the beneficial power of the Mystic Law to enable one to change poison into medicine and attain Buddhahood in one’s present form. Only through this beneficial power can all people in the defiled age of the Latter Day achieve genuine happiness. This is because the Mystic Law is the highly effective medicine that can make this a reality on the most fundamental level.

Believing in the Transformative Power of the Mystic Law 

Nichiren also describes this immediate attainment of Buddhahood, writing: “The heart of the Lotus Sutra is the revelation that one may attain supreme enlightenment in one’s present form without altering one’s status as an ordinary person. This means that without casting aside one’s karmic impediments one can still attain the Buddha way” (“Reply to Hakiri Saburo,” WND-1, 410).

“Attaining supreme enlightenment in one’s present form” means that one’s life, just as it is, is an entity of the Mystic Law, while “not altering one’s status as an ordinary person” means that becoming a Buddha does not require changing into something or someone else.

We can summon forth our Buddhahood without altering our form as ordinary people and give expression to our Buddha nature through our conduct. The way to genuine happiness for people of this age, the Latter Day of the Law, lies solely in this path of human revolution and the attainment of Buddhahood in one’s present form.

Also, this is a time when people’s lives and society are wracked unceasingly by negative causes and effects. The above-cited passage includes the phrase “without casting aside one’s karmic impediments.” If one could not attain Buddhahood without discarding such hindrances, then it would remain an unreachable goal for people of the Latter Day of the Law. The principle of changing poison into medicine thus gives people the power to bring forth innate hope and overcome feelings of despair and helplessness in this evil age, with its endless cycle of negative causation.

The famous Indian Mahayana scholar Nagarjuna,^[14] whom Nichiren frequently cites, declared: “[The Lotus Sutra is] like a great physician who can change poison into medicine” (“Hell Is the Land of Tranquil Light,” WND-1, 458). This clearly expresses the Lotus Sutra’s superiority and describes “the blessing of the single character myo” (WND-1, 458).

In “What It Means to Hear the Buddha Vehicle for the First Time” (WND-2, 741–45),^[15] addressed to his lay follower Toki Jonin, Nichiren explains in depth the meaning of “changing poison into medicine.” He writes that poison refers to the three paths—earthly desires, karma and suffering—while medicine indicates the three virtues—the Dharma body, wisdom and emancipation. Changing poison into medicine, he explains, is the principle whereby people living amid the negative causality of the three paths can manifest the positive benefit of the three virtues in their own lives through the power of the Mystic Law.

Earthly desires, karma and suffering—the three paths—describe the web of negative causation in people’s lives that gives rise to evil and suffering. Earthly desires include such things as the three poisons—greed, anger and foolishness; they are illusions that bring about suffering. Karma arises from earthly desires; it indicates three categories of action—mental, verbal and physical—that lead to suffering. These actions include the five cardinal sins, ten evil acts^[16] and four grave prohibitions.^[17] Suffering is the result of earthly desires and karma; it takes the form of physical and spiritual retribution and includes the four sufferings and the eight sufferings.^[18] Because of all these, people’s lives are shackled by illusion and suffering (see “What It Means to Hear the Buddha Vehicle for the First Time,” WND-2, 743).

In contrast to the three paths, the three virtues—the Dharma body, wisdom and emancipation—are great benefits that manifest in the life of a Buddha; they indicate ultimate truth, pure wisdom and a life state of infinite freedom.

The earthly desires, karma and suffering of ordinary people give rise to lives filled with illusion and torment, whereas the Dharma body, wisdom and emancipation of Buddhas make for lives replete with freedom and joy that accords with ultimate truth and wisdom. The two couldn’t be more different. Through the marvelous power of the Mystic Law, however, we can dramatically transform the three paths into the three virtues. This is the principle of changing poison into medicine.

The life of an ordinary person engaged in a cycle of cause and effect based on the three paths is the seed for attaining the exact opposite state of life, one pervaded by the three virtues. In other words, it is the seed for Buddhahood. The key to changing poison into medicine is to believe in the Lotus Sutra, which elucidates the mystic nature of life whereby the three paths are instantly transformed into the three virtues (see WND-2, 743). Faith, or confidence, in the Mystic Law unlocks this wondrous and unfathomable power inherent in our lives.

Tsunesaburo Makiguchi, the first Soka Gakkai president, discussing the principle of changing poison into medicine, stressed that no matter what may happen, we should always look to the future: “Our daily practice of the Mystic Law is one of changing poison into medicine. As long as we are human beings, we are bound at times to meet with accidents or misfortune, or encounter business setbacks … But we can change any situation from poison into medicine as long as we do not doubt the Gohonzon and continue to devote ourselves to this practice, with the Mystic Law and the Gohonzon as our basis.

“For example, you may fall ill. But merely worrying that it is retribution for a negative cause you made in the past solves nothing. You should say to yourself with confidence and determination: ‘I will take this illness and change poison into medicine! I will unlock the door to great good fortune and benefit in the form of good health!’ And continue to exert yourself steadfastly in faith. This is important.

“The power of the Mystic Law, with its ability to change poison into medicine, cannot only cure your illness but enable you to experience even greater good health than before, when you finally recover.”^[19]

The principle of changing poison into medicine serves as a wellspring of hope, making it possible for people to live with optimism in a troubled age.

‘The Lotus Sutra Is The Classic of Filial Piety  of Buddhism’

Confucianism preaches filial piety and care for one’s parents, but it is limited to this present life. It provides no way for one to assist one’s parents in their future lives, and the Confucian sages and worthies are therefore sages and worthies in name only and not in reality. Brahmanism, though it recognizes the existence of past and future lives, similarly offers no means to assist one’s parents to a better life in the future. Buddhism alone can do so, and thus it is the true way of sages and worthies. But in the Hinayana and Mahayana sutras preached before the Lotus Sutra, and in the schools based on these sutras, to gain the way even for oneself is impossible. One can hardly hope to do anything for one’s parents either. Though the texts of these sutras may say [that they can bring about enlightenment], in reality that is not the case. Only with the preaching of the Lotus Sutra, in which the dragon king’s daughter attained Buddhahood, did it become evident that the attainment of Buddhahood was a possibility for all mothers. And when it was revealed that even an evil man such as Devadatta could attain Buddhahood, it became evident that Buddhahood was a possibility for all fathers. The Lotus Sutra is The Classic of Filial Piety of Buddhism. This ends my discussion of the two admonitions contained in the “Devadatta” chapter. (WND-1, 269) 

•••

Nichiren concludes his discussion of the attainment of Buddhahood by evil people and women in “The Opening of the Eyes” by saying that the Lotus Sutra opens the path to enlightenment for all fathers and for all mothers, and as such can be regarded as “The Classic of Filial Piety of Buddhism.” As he explains: “Only with the preaching of the Lotus Sutra, in which the dragon king’s daughter attained Buddhahood, did it become evident that the attainment of Buddhahood was a possibility for all mothers. And when it was revealed that even an evil man such as Devadatta could attain Buddhahood, it became evident that Buddhahood was a possibility for all fathers” (WND-1, 269). 

Earlier, I cited the writing “What It Means to Hear the Buddha Vehicle for the First Time.” In this letter, written to Toki Jonin for the third memorial of his mother’s death, Nichiren discusses the principle of changing poison into medicine to explain that both mother and child attain Buddhahood together.^[20] He closes by writing: “And when ordinary people in the latter age hear this doctrine, not only will they themselves attain Buddhahood, but also their fathers and mothers will attain Buddhahood in their present forms. This is the highest expression of filial devotion” (WND-2, 744). 

“Doctrine” in this passage refers to the principles of changing poison into medicine and attaining Buddhahood in one’s present form.

The Daishonin was prompted in part to become a priest by the filial desire to enable his parents to attain Buddhahood. Wishing for the happiness of all people in the Latter Day of the Law and actually ensuring the happiness of one’s own parents are very closely connected. The Daishonin writes: “Since he [Maudgalyayana, one of Shakyamuni’s ten major disciples] himself had not yet attained Buddhahood, it was very difficult for him to relieve the sufferings of his parents. And how much more difficult would it have been for him to do so for anyone else!” (“On Offerings for Deceased Ancestors,” WND-1, 819).

Nichiren repeatedly emphasizes the importance of us ourselves manifesting Buddhahood, if we are truly intent on repaying our debt of gratitude to our parents. He also explains that if it weren’t possible to secure our own parents’ enlightenment, there would be no way we could help others gain it. Nichiren taught his followers that only through the Lotus Sutra could they demonstrate true filial devotion and care for their parents.

The Mystic Law of Nam-myoho-renge-kyo is the driving force for changing poison into medicine and attaining Buddhahood in one’s present form. As such, it is the supreme teaching for bringing genuine happiness to all humankind and the noble path of true filial piety for leading all parents to enlightenment.

From the June 2025 Living Buddhism