The Conception of Divinity in Early Buddhism: A Study Based on the Pali Canon

My first encounter with practicing Buddhists was via Nichiren Buddhism, an offshoot of Buddhism that reveres the Lotus Sutra and believes in its recitation. The mantra nam myoho renge kyu caught my interest. Nam means to devote, myo can be translated as wonderful or ultimate, and ho means law. Renge meaning lotus bloom, can also be read synonymous with the Lotus Sutra and kyo literally means sutra. Nam-myoho-renge-kyo is thus a vow, an expression of determination, to embrace and manifest our Buddha nature. It is a pledge to oneself to never yield to difficulties and to win over one’s suffering. At the same time, it is a vow to help others reveal this law in their own lives and achieve happiness. This raises a very pertinent Buddhist idea that is central to the philosophy. It focuses on oneself. It is the evocation of a sutra, its chanting and dhyaana which eventually leads to enlightenment. What made me curious was, while it evokes the teaching of Buddha, it does not evoke the Buddha himself. It is not Buddha the God or man, who can uplift you from the suffering, it is your own chartered efforts which will liberate you from the cycle of dukkha. This became the ground for me to explore- What is the conception of God in Buddhism? Tied to which are various questions which arise simultaneously. Is Buddha a God? How did Buddha view himself? Did he try to project himself as God? What lies at the centre of Buddhist Philosophy?