Although he was abused like this for many years, he did not get angry, He always said to them, ‘You will become Buddhas.’

The Buddha tells this story of Never-Despising Bodhisattva in Chapter Twenty of the Lotus Sūtra. This Bodhisattva did not read or recite sutras. His practice was simply to tell all those whom he encountered, “I respect you deeply. I do not despise you.” Despite his pure intentions, the deluded minds of those who heard him caused them to be angry with him, beat him, and chase him away. While he did not stand fast and endure their abuse, he did not lose his respect for them. This is an example for us who aspire to practice the Wonderful Dharma to show us how we can learn to treat all beings.

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The children who had not lost their right minds saw that this good medicine had a good color and smell, took it at once, and were cured completely. But the children who had already lost their right minds did not consent to take the medicine given to them, although they rejoiced at seeing their father come home and asked him to cure them, because they were so perverted that they did not believe that this medicine having a good color and smell had a good taste.

In Chapter Sixteen of the Lotus Sūtra, the Buddha tells a parable of a wise physician who prepares medicine for his children who have accidentally poisoned themselves. He compares the children to us whose minds are poisoned by the delusions of greed, anger and ignorance. He also compares himself to the wise father and the medicine to the Lotus Sūtra that he has left for us. Until the children took the medicine and tasted it for themselves, they could not be cured of the poison. Until we make this practice of the Wonderful Dharma an active part of our lives, we cannot be cured of our delusions.

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If you wish to obtain quickly the knowledge
Of the equality and differences of all things,
Keep this sūtra, and also make offerings
To the keeper of this sūtra!

The Buddha sings these verses to Medicine-King Bodhisattva at the beginning of Chapter Ten of the Lotus Sūtra. When we see things for what they are, how they are similar and how they are different, we see them with the eyes of the Buddha. This Wonderful Dharma in the Lotus Sūtra is the Buddha showing us how to open our eyes to the joys and wonders that exist in this world of conflict and suffering. When we find something valuable, we offer it our time, our thoughts and our devotion. By making offerings to this Wonderful Dharma, and to all those who keep it, our eyes open even more to the truth of our lives.

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The merits of the [fiftieth] person
[Who hears this sūtra] are immeasurable.
Needless to say, so are the merits of the first person
Who rejoices at hearing it in the congregation.

The Buddha sings these verses to Maitreya Bodhisattva in Chapter Eighteen of the Lotus Sutra. This chapter includes a story of a person who hears the Wonderful Dharma, then explains it to the best of their ability to someone else. In this way there is a chain of fifty people who hear versions of this teaching modified by the capacities of those transmitting it. The effectiveness of this teaching does not depend on who delivers it. No matter what our capacity, any of us can teach the Lotus Sutra and practice it in our lives.

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I, Nichiren, am the lone forerunner of the bodhisattvas who emerged from the earth. I may even be one of them. If I am counted as one of the bodhisattvas who emerged from the earth, my disciples and followers too are among the ranks of those bodhisattvas from the earth, are they not? The “Teacher of the Dharma” chapter states, “If someone expounds even a phrase of the Lotus Sūtra even to one person in secret, then you should know that such a person is my messenger, dispatched by Me and carries out My work.” This refers to none other than us.

Nichiren wrote this passage as part of his Treatise on All Phenomena as Ultimate Reality (Shohō Jissō-Shō), sent to the monk Sairen-Bō. He refers to Chapters Ten and Fifteen of the Lotus Sūtra. This passage reminds us of our position as followers of Nichiren, and fellow messengers of Śākyamuni Buddha.

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The Bodhisattva-mahāsattva also should know the following truth. All things are insubstantial. They are as they are. Things are not perverted. They do not move. They do not go. They do not turn. They have nothing substantial just as the sky has not. They are inexplicable. They are not born. They do not appear. They do not rise. They are nameless. They are formless. They have no property. They are immeasurable and limitless. They have no obstacle or hindrance. He should see all this. Things can exist only by dependent origination. Only perverted people say, ‘Things are permanent and pleasant.’ This truth is the second thing he should approach.

The Buddha gives this explanation to Mañjuśrī in Chapter Fourteen of the Lotus Sūtra in which he describes the peaceful practices of a Bodhisattva. The Buddha does not see the world as we do. This section explains how changing our view changes the world. When we no longer see beings with power to overwhelm us, and see beings in whom delusions have been created, we see our abilities to cut the root of those delusions and benefit them. These passages are what make the Lotus Sutra difficult to believe and understand, since they go against our habits of manipulating the world to become happy. As we learn to work with our minds, then we truly change the world.

The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com

If a person born a commoner states that he is equal to a samurai, he is bound to be punished. If he states that he is equal to or superior to the king, it is not only he himself but also his parents, wife, and children who are bound to be punished. If those who believe that some other sutra is the same as or superior to the Lotus Sutra according to what they believe without knowing the comparative superiority of the sutras, they are happy because their sutras are being praised. However, it will be a crime of slandering the True Dharma, for which priests and their disciples, as well as their lay followers, will all go to hell as speedily as a flying arrow. On the contrary, to say that the Lotus Sutra is superior to all other sutras is no crime at all. Instead it will be an act of great merit because it is so stated in the sutras.

Nichiren wrote this passage in his Response to My Lady the Nun, Mother of Lord Ueno (Ueno-dono Haha-ama Gozen Gohenji). In other writings, Nichiren explains that the superiority of the Lotus Sutra is not due to some inherent magical power it has to get us what we want. The superiority of the Lotus Sutra comes from its embodiment of the Buddha’s highest teaching, the revelation of his Ever-Present existence, and the ability of the Lotus Sūtra to lead all beings to enlightenment.

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The living beings are various in their natures, desires, deeds, thoughts and opinions. Therefore, I expounded the dharma with various stories of previous lives, with various parables, similes and discourses, in order to cause all living beings to plant the roots of good.

The Buddha gives this explanation in Chapter Sixteen of the Lotus Sūtra. He describes the methods he used to prepare those whom he taught for receiving his highest teaching. In this chapter, the Buddha reveals that his existence is not limited to that of the physical body of Siddhartha Gautama 2500 years ago. In truth he has been leading all beings to his enlightenment for an unimaginably long time, and will continue to lead us for twice that time into the future. We approach the Buddha’s true wisdom when we see the purpose of our existence as benefiting all beings, and are certain that the outcome of whatever troubles us now is the enlightenment of all beings.

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The Buddhas of my replicas
As innumerable
As there are sands in the River Ganges
Also came here
From their wonderful worlds,
Parting from their disciples,
And giving up the offerings made to them
By gods, men and dragons,
In order to hear the Dharma,
See Many-Treasures Tathāgata,
Who passed away [a long time ago],
And have the Dharma preserved forever.

The Buddha sings these verses in Chapter Eleven of the Lotus Sūtra. The Buddhas of his replicas inhabit countless other worlds in the universe, and enjoy the status and benefit of being enlightened in those worlds. Despite the honor they receive in those worlds, they happily come to hear the Buddha teach the Wonderful Dharma. As our pleasures seem small compared to those of a Buddha, so a Buddha’s pleasures seem small compared to the Wonderful Dharma.

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Anyone who believes and receives this sūtra
Should be considered
To have already seen the past Buddhas,
Respected them, made offerings to them,
And heard the Dharma from them
In his previous existence.

The Buddha sings these verses in Chapter Three of the Lotus Sūtra. Whatever view we may have of our past lives, we can agree that it is difficult to remember what happened in them. In these verses the Buddha reminds us that our joy in hearing his teaching in this life indicates that we have already heard and practiced what he taught, no matter how difficult it may seem to us now. This also means that by believing and receiving the Lotus Sūtra we are respecting and making offerings to all Buddhas.

The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com