Highlights of the July 2026 Study Material

Chapter Overview 

A Bodhisattva-Buddha

In continuing our study of “Supernatural Powers of the Thus Come One,” the Lotus Sutra’s 20th chapter, a couple of central themes stand out: the oneness of mentor and disciple and the simultaneity of cause and effect. 

Regarding the first theme, Ikeda Sensei says: 

Buddhism comes down to the relationship of mentor and disciple. In the “Supernatural Powers” chapter, too, we have a ceremony of mentor and disciple. (The Wisdom of the Lotus Sutra, vol. 5, p. 159)

In this chapter, the ceremony unfolds between Shakyamuni Buddha and Bodhisattva Superior Practices, the leader of the Bodhisattvas of the Earth. Here, Shakyamuni represents the world of Buddhahood while Superior Practices represents the nine worlds. 

In earlier chapters, many bodhisattvas vowed to propagate Shakyamuni’s teaching after his passing. Yet he entrusts that mission only to the Bodhisattvas of the Earth, who pledge to spread the Buddha’s teaching in the troubled saha world. 

In terms of the second theme, Shakyamuni, representing the effect of Buddhahood, employs his supernatural powers to celebrate the immeasurable benefits these bodhisattvas will gain. Even with all his eloquence and powers, he cannot fully describe or praise the benefits the Bodhisattvas of the Earth will gain.

At the same time, Superior Practices, representing the cause of Buddhahood, is described as manifesting the Buddha’s thirty-two features^[1] while also taking action as a bodhisattva. In this sense, Superior Practices is a bodhisattva-Buddha, embodying the simultaneity of cause and effect. 

Sensei explains that this transmission ceremony symbolizes a radical shift in Buddhism:

This signifies a great transition from a Buddhism centering on the ideal image of the wonderful effect of Buddhahood, represented by the [Buddha’s] thirty-
two features, to a Buddhism focused on the cause of Buddhahood, or the Buddha nature inherent in the lives of all people. It is a move toward a Buddhism that exists solely in the reality of human life. (WLS-5, 149)

In other words, the “Supernatural Powers” chapter shifts the focus from seeking Buddhahood as a distant ideal to Buddhahood revealed within bodhisattva practice. The cause of striving for the happiness of self and others within the reality of the nine worlds contains the effect of Buddhahood. This helps close the gap between the Buddha and ordinary people. 

 —Prepared by the SGI-USA Study Department

Ikeda Sensei’s Guidance

There Are No Buddhas Apart From Human Beings

[The transmission ceremony in the “Supernatural Powers” chapter] indicates that the common mortal is a Buddha. The point I wish to stress is that while we might speak of the Buddha as a “perfected being” possessing the thirty-two features, this is an ideal image that recedes the closer you get. …

Although we might make assumptions about what a “perfect Buddha” is, in actuality this is nothing more than a target. In other words, there is no such thing as a Buddha living apart from the nine worlds of the ordinary person; an idealized Buddha possessing the thirty-two features simply does not exist. In reality, the Buddha can be found only in the life and activities of a bodhisattva. There is no Buddha other than the bodhisattva-Buddha.

The effect resides within the cause. That is to say, the simultaneity of cause and effect is the true aspect of attaining Buddhahood. This is the reality of the original Buddha’s enlightenment; therefore, apart from this there is no attainment of Buddhahood. Nichiren says: “Shakyamuni’s practices and the virtues he consequently attained are all contained within the five characters of Myoho-renge-kyo. If we believe in these five characters, we will naturally be granted the same benefits as he was” (“The Object of Devotion for Observing the Mind,” The Writings of Nichiren Daishonin, vol. 1, p. 365). …

Descriptions of Buddhas endowed with wonderful and grand attributes generate within people a yearning to know such beings, which subsequently inspires them to strive to attain Buddhahood themselves. Such images are meant to awaken within people the desire to advance and seek self-improvement. …

A Buddha set above the people is a fake, an expedient means. Therefore, the correct way is to live with dignity as a human being and to continue along the supreme path in life; to do so is to be a Buddha. (WLS-5, 171–73)

Digging Deep

July Study Guide 

Please use these questions to guide your study of  The Wisdom of the Lotus Sutra, vol. 5, pp. 147–74. 

1) Explain the difference between prayers “of the same mind as Nichiren” and “beggar’s faith” as described by Josei Toda. (WLS-5, 157–58) 

2) Ikeda Sensei says: “When we speak of a bodhisattva, we mean someone who is practicing the teachings with the aim of becoming a Buddha. But this is clearly not the case with Bodhisattva Superior Practices. Although he embodies the entirety of the Thus Come One, he is still called a bodhisattva.” Sensei also explains that the ceremony of essential transmission in the “Supernatural Powers” chapter can only take place between Buddhas (WLS-5, 163). 

Why does Superior Practices appear as a bodhisattva? (WLS-5, 163)

3) The ceremony of transmission boils down to a passing of the eternal Law from the world of Buddhahood to the nine worlds. What is its significance? (WLS-5, 171)

4) Regarding the phrase “the effect resides within the cause,” what is the “true aspect of attaining Buddhahood”? What does Nichiren say about this? (WLS-5, 171)

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Looking Forward: August Syllabus

The Wisdom of the Lotus Sutra, vol. 5, pp. 175–206
Part Five: “Supernatural Powers of the Thus Come One” Chapter 
7: “Ordinary People Are the True Buddha”

From the July 2026 Living Buddhism