Day 15 concludes Chapter 10, The Teacher of the Dharma, and opens Chapter 11, Beholding the Stūpa of Treasures.

Last month covered the concept that a stupa housing the Lotus Sutra contains the Buddha’s perfect body. And this month, I dig for the water of Anuttara-samyak-sambodhi.

Medicine-King! Although many laymen or monks will practice the Way of Bodhisattvas, they will not be able to practice it satisfactorily, know this, unless they see, hear, read, recite, copy or keep this Sutra of the Lotus Flower of the Wonderful Dharma or make offerings to it. If they hear this sutra, they will. Anyone who, while seeking the enlightenment of the Buddha, sees or hears this Sutra of the Lotus Flower of the Wonderful Dharma, and after hearing it, understands it by faith and keeps it, know this, will approach Anuttara-samyak-sambodhi.

Medicine-King! Suppose a man on a plateau felt thirsty and sought water. He dug a hole in order to get water. As long as he saw the dug-out lumps of earth were dry, he knew that water was still far off. He went on digging, and then found the dug-out lumps of earth wet. When he finally found mud, he was convinced that water was near. In the same manner, know this, the Bodisattvas who have not yet heard, understood or practised this Sutra of the Lotus Flower of the Wonderful Dharma, are still far from Anuttara-­samyak-sambodhi. [The Bodhisattvas] who hear, understand, think over and practice this sutra, will approach Anuttara-samyak-­sambodhi. Why is that? It is because Anuttara-samyak-sambodhi which all the Bodhisattvas [should attain] is expounded only in this sutra. This sutra opens the gate of expedients and reveals the seal of the truth. The store of this Sutra of the Lotus Flower of the Wonderful Dharma is sound and deep. No one can reach its core. Now I show it to the Bodhisattvas in order to teach them and cause them to attain [Anuttara-samyak-sambodhi].

Medicine-King! The Bodhisattvas who, having been surprised at hearing this Sutra of the Lotus Flower of the Wonderful Dharma, doubt and fear it, know this, are beginners in Bodhisattvahood. The Sravakas who, having been surprised at hearing this sutra, doubt and fear it, know this, are men of arrogance.

We are far from water without the Lotus Sutra.

The Daily Dharma offers this explanation:

Medicine-King! Although many laymen or monks will practice the Way of Bodhisattvas, they will not be able to practice it satisfactorily, know this, unless they see, hear, read, recite, copy or keep this Sūtra of the Lotus Flower of the Wonderful Dharma or make offerings to it.

Day 14 covers all of Chapter 9, The Assurance of Future Buddhahood of the Śrāvakas Who Have Something More to Learn and the Śrāvakas Who Have Nothing More to Learn, and opens Chapter 10, The Teacher of the Dharma.

Last month I promised to answer the question: Who are these people who keep, read, recite, expound and copy even a phrase of the Sutra of the Lotus Flower of the Wonderful Dharma?

People worthy of respect:

Medicine-King! If anyone asks you who will become a Buddha in his future life, answer that such a person as previously stated [anyone who rejoices, even on a moment’s thought, at hearing even a gatha or a phrase of the Sutra of the Lotus Flower of the Wonderful Dharma] will! Why is that? The good men or women who keep, read, recite, expound and copy even a phrase of the Sutra of the Lotus Flower of the Wonderful Dharma, and offer flowers, incense, necklaces, incense powder, incense applicable to the skin, incense to burn, canopies, banners, streamers, garments and music to a copy of this sutra, or just join their hands together respectfully towards it, should be respected by all the people of the world. All the people of the world should make the same offerings to them as they do to me.

Who gave up their own benefits to benefit others:

Know this! These good men or women are great Bodhisattvas. They should be considered to have appeared in this world by their vow to expound the Sutra of the Lotus Flower of the Wonderful Dharma out of their compassion towards all living beings, although they already attained Anuttara-samyak-sambodhi [in their previous existence]. Needless to say, those who keep all the passages of this sutra and make various offerings to this sutra [are great Bodhisattvas]. Medicine­King, know this! They should be considered to have given up the rewards of their pure karmas and appeared in the evil world after my extinction in order to expound this sutra out of their compassion towards all living beings.

Dispatched by the Buddha:

The good men or women who expound even a phrase of the Sutra of the Lotus Flower of the Wonderful Dharma even to one person even in secret after my extinction, know this, are my messengers. They are dispatched by me. They do my work. It is needless to say this of those who expound this sutra to many people in a great multitude.

Beyond reproach:

Medicine-King! An evil man who speaks ill of me in my presence with evil intent for as long as a kalpa is not as sinful as the person who reproaches laymen or monks with even a single word of abuse for their reading and reciting the Sntra of the Lotus Flower of the Wonderful Dharma.

Day 13 covers all of Chapter 8, The Assurance of Future Buddhahood of the Five Hundred Disciples.

Last month I discussed what a Buddha world would look like and used Good-Purity, where Purna would preside as the Buddha Dharma-Brightness in the kalpa called Treasure-Brightness.

This time through I stumbled over this line, wondering at the meaning of it:

He will perform the Way of Bodhisattvas step by step for innumerable, asamkhya kalpas, and then attain Anuttara-samyak-sambodhi in this world.

This world as in Saha World?

The gathas section doesn’t repeat that detail:

In the future also he will make offerings
To innumerable Buddhas, protect their right teachings,
Help them propagate their teachings,
And purify their worlds.

He will always fearlessly expound the Dharma
With expedients.
He will save countless living beings
And cause them to have the knowledge of all things.

He will make offerings to many Tathagatas
And protect the treasure-store of the Dharma.
After that he will be able to become a Buddha
Called Dharma-Brightness.

But a translation used by Soka Gakkai suggests the same idea:

Little by little he will become fully endowed with the way of the bodhisattva, and when immeasurable asamkhya kalpas have passed, here in the land where he is dwelling he will attain supreme perfect enlightenment.

Does this mean anything?

Purna, like Sariputra, doesn’t ask for some explicit promise he will become a Buddha. But unlike Sariputra, who reveals his feelings of betrayal before he learned of the use of expedients, Purna simply accepts with faith the teachings he has heard:

The World-Honored One is extraordinary. What he does is exceptional. He expounds the Dharma with expedients by his insight according to the various natures of all living beings of the world, and saves them from various attachments. The merits of the Buddha are beyond the expression of our words. Only the Buddha, only the World-Honored One, knows the wishes we have deep in our minds.’

Contrast that with the “the twelve hundred Arhats, who had already obtained freedom of mind”:

We have never been so joyful before. How glad we shall be if we are assured of our future Buddhahood by the World-Honored One just as the other great disciples were!

Day 12 concludes Chapter 7, The Parable of the Magic City, and completes the Third Volume of the Sutra of the Lotus Flower of the Wonderful Dharma.

Yesterday and the day before’s discussions of the 16 princes set the stage for the big reveal on the final day of Chapter 7. But before I get to that I want to underline what constituted the initial turning of the wheel of the Dharma.

Thereupon Great-Universal-Wisdom-Excellence Tathagata, having assented to the appeals made by the Brahman-heavenly­kings of the worlds of the ten quarters and also by the sixteen princes, turned the wheel of the teaching [of the four truths] three times, making twelve proclamations altogether. The wheel of this teaching could not be turned by any other one in the world, be he a sramana, a brahmana, a god, Mara or Brahman. The Buddha said, ‘This is suffering. This is the cause of suffering. This is extinction of suffering. This is the Way to extinction of suffering.’

Then he expounded the teaching of the twelve causes, saying, ‘Ignorance causes predisposition. Predisposition causes consciousness. Consciousness causes name-and-form. Name­and-form causes the six sense organs. The six sense organs cause impression. Impression causes feeling. Feeling causes craving. Craving causes grasping. Grasping causes existence. Existence causes birth. Birth causes aging-and-death, grief, sorrow, suffering and lamentation. When ignorance is eliminated, predisposition is eliminated. When predisposition is eliminated, consciousness is eliminated. When consciousness is eliminated, name-and-form is eliminated. When name-and-form is eliminated, the six sense organs are eliminated. When the six sense organs are eliminated, impression is eliminated. When impression is eliminated, feeling is eliminated. When feeling is eliminated, craving is eliminated. When craving is eliminated, grasping is eliminated. When grasping is eliminated, existence is eliminated. When existence is eliminated, birth is eliminated. When birth is eliminated, aging-and-death, grief, sorrow, suffering and lamentation are eliminated.’

When the Buddha expounded these teachings to the great multitude of gods and men, six hundred billion nayuta men emancipated themselves from asravas, and obtained profound and wonderful dhyana-concentrations, the six supernatural powers including the three major supernatural powers, and the eight emancipations because they gave up wrong views. At his second, third and fourth expoundings of these teachings also, thousands of billions of nayutas of living beings, that is, as many living beings as there are sands in the River Ganges, emancipated themselves from asravas because they gave up wrong views. [They became Sravakas.] Those who became Sravakas thereafter were also innumerable, uncountable.

And this was all fine and good and what Buddhas do, but the 16 princes wanted more.

The sixteen princes were young boys at that time. They renounced the world and became sramaneras. Their sense organs were keen; and their wisdom, bright. They had already made offerings to hundreds of thousands of billions of Buddhas, performed brahma practices, and sought Anuttara-samyak­sambodhi in their previous existence. They said to the Buddha simultaneously, ‘World-Honored One! All these Sravakas of great virtue, many thousands of billions in number, have already done [what they should do]. World-Honored One! Expound to us the teaching of Anuttara-samyak-sambodhi! If we hear that teaching, we will study and practice it. World-Honored One! We wish to have the insight of the Tathagata. You know what we have deep in our minds.’

Young boys reminding their father that half-measures won’t return full results.