Why the Future Buddha is a redundant concept

The period of time referred to as the Latter Day of the Dharma does not have a sharp calendar date.  It is a dynamic span of the development of Buddhist practice in time.  As predicted by their own teachings, early Buddhist practice, mainly dedicated to monks, becomes unsuited to people’s circumstances.  And as predicted by its own text the final Buddhist teachings of the Lotus Sutra would flourish.  

For this reason, schools of Buddhism (which do not accept the Lotus Sutra as the complete teaching of the Dharma) - find themselves compelled to follow a “solution” to the decline of their teachings.  The solution is the anticipation of a “new Buddha” who would renew the Dharma.  

This suggests that Traditional Buddhism considers that Shakyamuni Buddha taught only conventional truths, or truths that lose their validity in time.

Contrary to this view, the Lotus Sutra presents in its teachings the Eternal Dharma (the Universal Law of MyohoRengeKyo).  This suggests that the Buddha was capable of revealing the truth about life - that is valid in all times and places.  Such universal truth does not vanish or decline - and does not need renewal.

Disparaging Shakyamuni Buddha

Belief in a “future Buddha” indicates doubts that Shakyamauni could deliver to humanity the final eternal message of Buddhism.  The idea that a new Buddha (Maitreya) is necessary to declare a “new Dharma” undermines the capacity and the validity of Shakyamuni as a Buddha who was capable of teaching the Eternal Dharma.

A suggested “new Buddha” would have nothing new to teach

There is nothing new that a Future Buddha would supposedly reveal. The principles and essence of Buddhist revelations about life are expressions of abiding laws which do not vanish in time. Nichiren quotes the Lotus Sutra :

“These phenomena are part of an abiding Law, 

and the characteristics of the world are constantly abiding.” 

There is no “expiry date” for the Buddhist truth. For example, the Law of Impermanence, the Principle of Non-duality, the nature of Sunyata, the truth of Dependant Origination, the Inherent Buddhanature in all people…etc… those principles are consistent and non-changing in time or space.  They are final, complete and eternal, because they describe life, which is eternal.

The Lotus Sutra reveals the Dharma or the Universal Law (The Wonderful Law of Life: Myoho Renge Kyo), and the essence of this Universal Law is the Oneness of Cause and Effect.  The Law of Cause and Effect does not decline in time and does not need “correction” or “renewal”.

For this reason, the assumed “new Buddha” will not bring anything “new” to the teachings available now in the Lotus Sutra, and as such the concept of New Buddha is redundant

The practice of revealing one’s Buddhanature

Revealing one’s Buddhanature is sufficient for transforming hardships, avoiding sufferings and living a life of wisdom and compassion.  This doctrine has already been taught, and a suggested new Buddha cannot add anything to this most important teaching in Buddhism.  

PreLotus Mahayana Buddhism teaches that revealing one’s Buddhanature requires many lifetimes of practice.  On the other hand, the Lotus Sutra teaches that it is possible to reveal one’s Buddhanature in one’s current lifetime, and Nichiren presented the practice of chanting as the “direct path” to enlightenment.  

        “If Nichiren’s compassion is truly great and encompassing,

 *       Nam-Myoho-Renge-Kyo will spread for ten thousand years and more, for all eternity”.* 

Source: On Repaying Debts of Gratitude

In this perspective, having valid teachings and effective practice for revealing one’s Buddhahood, the idea of a necessity of a new Buddha from heaven - is redundant. 

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NOTE:    

The usage of the words “ten thousand”  when referring to the Later Day of the Law

The words “ten thousand” are used in describing the period of the Latter day of the Law, however, the usage of the expression “ten thousand” should be taken to mean “many”  (and not literally as a number of a mathematical value of 10.000).  

From various writings of Nichiren it can be shown that at his time, and in the daily language of society, the words “ten thousand” were used to point to the concept of “many, great, myriad, plentiful, .. “.  

In some letters, (as for example: The Opening of the Eyes) the Daishonin uses the expression of “ten thousand” repeatedly several times - to denote “many”, which indicates a literary style, not a concrete quantity.  

Some examples:

-    “by looking at one thing, you can surmise ten thousand". WND1p693

-    “Even if ten thousand prayers were to be offered…" WND1p642

-    “or even ten thousand generals as brave as Masakado”  WND1p651

-    “…who journeyed ten thousand miles across the waves” WND1p14

-    “the single jewel can rain down ten thousand treasures " WND1p233

-    “Even if one observes ten thousand precepts” WND1p233

-    “..a crane….can travel ten thousand ri”  WNDp821

-    " The popular proverb says that ‘one is the mother of ten thousand” WND1p131

For this reason, the concept of the Latter day of the Law (the current period and the future of Buddhism) is not limited to specific numbers of years but is open without limitation.

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Author: Safwan Darshams