When I first read Nikkyō Niwano’s discussion of Chapter 19, The Merits of the Teacher of the Dharma, in Buddhism for Today, I set aside his conclusion about The Four Fearlessnesses of a Bodhisattva. Reading through the chapter for a second time, I have the opportunity to spell out the Four Fearlesses that characterize the Bodhisattva.
The Four Fearlessnesses of a Bodhisattva
Buddhism for Today, p297-298The Buddha began to speak in verse with the following words: “If one, in the great assembly,/ With fearless mind,/Preaches this Law-Flower Sutra. ” The phrase “with fearless mind” means that one says what he believes in a dignified manner, without fear or reserve. In explaining such a fearless mind, the expression “the four fearlessnesses of a bodhisattva” has been used since ancient times. One can preach the Law with a fearless mind if he always maintains the following four fearlessnesses.
The first is sōji-fumō: a bodhisattva has no fear of preaching the Law, through remembering to observe all the requirements. This means that a bodhisattva has nothing to fear in preaching the Law to anybody if he learns by heart all the teachings he has heard and he does not forget them. This seems simple enough, but it is not so easy to put into practice. Whenever a person receives the teaching he listens to it with his whole heart, and whenever he has questions about it he does not hesitate to ask the preacher until he has understood it to his satisfaction. Moreover, he endeavors to remember the teaching by reading and reciting it repeatedly morning and evening. He cannot reach such a mental stage unless he perseveres in this endeavor tirelessly.
The second fearlessness is jinchi-hōyaku: the bodhisattva has no fear of preaching the Law, by thoroughly knowing the medicine of the Law and also the capacities, inclinations, natures, and minds of all living beings. This means that just as a physician can make up a prescription according to the nature and stage of any disease, a bodhisattva can preach the Law with no uneasiness in accordance with the differences in capacity, inclination, nature, and mind of each person. A person who is worthy to be called a bodhisattva not only remembers the teaching well but also fosters the ability to preach it freely by using tactful means.
The third fearlessness is zennō-mondā: the bodhisattva has no fear of preaching the Law in good and sufficient questions and answers. If it were sufficient just to speak of the Law on the spur of the moment, one could prepare for it with hastily acquired and undigested knowledge. Anyone who has a general knowledge of the Law can do so. A true preacher, however, must have enough power to clearly answer any question on his preaching and to argue logically against opposing opinions. His answers and arguments must not be deceptive or farfetched but must be in accord with the Buddha’s teachings. The word “good” means that his answers are good in that they accord with the Buddha’s teachings. However correct his answer may be in content, he cannot be said to be a good preacher unless he knows how to preach the Law so tactfully that he can make his hearers both understand it easily and realize completely their mistaken ideas. The word “sufficient” refers to his persuasive power. In short, one who can answer any question and any opposing opinion so explicitly and satisfactorily as to accord completely with the Buddha’s teachings will preach the Law with no fear.
The fourth fearlessness is nōdan-motsugi: the bodhisattva has no fear of preaching the Law through sufficiently resolving doubts. Many questions arise regarding the interpretation of the Buddha’s teachings because they are so profound, vast, and boundless. Every person has a different interpretation of matters, thus the saying, “As many Buddhist priests as there are interpretations of the Law.” A person must be very clear-headed and decisive in his interpretation of the Law, but above all he must surpass others in virtue and must have the utmost compassion. This is because in considering such difficult problems as varying interpretations of teachings, one cannot grasp the true intention of the Buddha from theoretical knowledge alone. Only a person who has reached the mental stage of directly entering into the great compassion of the Buddha can make decisions that conform to the Buddha’s intention in elucidating the delicate nuances of doubts. A bodhisattva who can sufficiently resolve doubts in this way will preach the Law without any fear.
Nikkyō Niwano’s conclusion about these Bodhisattva practices appears here.