[A]s we begin to study the Lotus Sutra – not just from a theoretical point but from a life embracing point – the critical thing is what creates meaning for you in your life. It may be at first the divisions are simply nice to know about, but have little relevance to your day-to-day practice. Eventually though you may come to feel a stronger personal connection to the sutra and wish to understand more deeply where our practice comes from and the reasons for Nichiren’s adoption of the object of veneration, or even things like why recite the two chapters we do over others in the sutra.

The most important and frequently sited way of dividing up the Lotus Sutra is into two sections, one being the Provisional section, Shakumon, and the other the Essential, or Hammon. Chapters 1 through 14 are considered to be the Provisional teachings in the Lotus Sutra. Chapters 15 through 28 are the Essential portions of the Lotus Sutra.

One way of understanding this division is to think of the Provisional section as containing the causes for attaining the supreme enlightenment of Buddhas, whereas the Essential section contains the benefit or the result of the practices of the Provisional section.

As I think about the various parables I tend to divide them up into three different kinds. One type of parable teaches a new concept in an illustrative way, the primary one of this category is the Burning House, and Simile of Herbs. Another category consists of parables which highlight the discovery of something that was always present; a realization, if you will. In this category I would put The Rich Man and the Poor Son, Gem in the Robe, Gem in the Top Knot, and perhaps the Physician and his Ill Children. The last category deals with difficulty of practice and in this category I would put the Magic City.

[W]hether or not we identify with the Bodhisattvas who emerge from the ground is a matter for our practice. I do believe that as we practice we do realize a connection with the Lotus Sutra that transitions it from a historical document to a living teaching directed specifically to ourselves. This is a transition that is available to us buried in the Lotus Sutra, but unlike those specifically spelled out in the teachings this one requires us to manifest it through our practice. This is also a transition from theoretically understanding the teaching to actualizing it in our own lives.

The Lotus Sutra starts out dealing with matters relevant to the contemporary disciples of the Buddha. When the Buddha asks in Chapter XV who will propagate the Lotus Sutra in the ages after the death of the Buddha we shift the focus of the teaching to the future. It becomes apparent at this point that the real message of the Lotus Sutra is not for the people originally present, nor for the Buddha emanations, but for the Bodhisattvas from beneath the ground who represent ourselves.

One of the objections of Nichiren’s contemporaries was the Lotus Sutra was too difficult for people and so some other teaching should be presented. Nichiren’s response was that yes, it was hard; the Buddha said it would be hard; and that is all the more reason why it is the most appropriate teaching for the ages after the death of the Buddha. We should not be surprised that it is difficult to practice and teach the Lotus Sutra. Yet I have met many who are either forgetful of the message from the Buddha, or who did not believe him when he says it will be hard to practice the Lotus Sutra.

The six difficult things all have to do with the very practices outlined in the Lotus Sutra as ways of practicing the teachings in the ages after the death of the Buddha. It will be hard to teach this sutra to others. It will also be hard to copy and keep, or follow, this sutra or to cause others to do the same. It will be difficult to read even a little of this sutra, or to teach even one person. It is also hard to listen to or to seek out this sutra or to inquire into the meaning of the teachings contained within.

There should be no surprises when obstacles appear that cause us to become discouraged or wish to give up our practice. It also should not be surprising how easy it is to just simply stop practicing or to gradually let our practice slack off and eventually stop altogether. It shouldn’t be surprising and yet many people fail to recall this or even keep a caution in their mind.

[I]n Chapter XV we have a transition from Buddhist practices, including the Lotus Sutra, of being either solely spiritual or intellectual activities. In this chapter what comes out is the practice of the Lotus Sutra is one of action and involvement in the material world. It isn’t simply about self-improvement but about carrying our practice into the world where we work, live, and play. The value of the practice is only realized when we can manifest it in our lives.

When the Bodhisattvas emerge from beneath the ground and make their appearance in Chapter XV I find it interesting that unlike the contemporaries of the Buddha, who have all asked the Buddha for something, these new Bodhisattvas enquire of the Buddha how he is doing, what his condition is, and if he is tired from teaching the Dharma. These new Bodhisattvas are firstly motivated not for their own needs but the needs of others. This I believe further signifies how the Bodhisattva practice is a practice for all, including those of learning as well as the solitary self-enlightened practitioners.

The Lotus Sutra could in some ways be said to be the lotus of the Buddha’s lifetime teachings. All of his life, his awakening, and his teaching lead up to the time when he could finally reveal the foundational truth that all Buddhas are awakened to. The lotus of the Lotus Sutra required all of the previous teachings of the Buddha so he could finally share this teaching.