Whether or not we manifest the function of being bodhisattvas from beneath the ground depends solely on our practice, and not on a hollow claim. We can’t just say we are and not actually be acting in that capacity. The emerged from the ground bodhisattvas say they wish to obtain the dharma; in this case the dharma is attained through understanding by faith, by carrying out the practices, and by teaching others. The list is a joined list meaning it isn’t complete unless everything in the list is present. We cannot study in isolation, nor can we practice in isolation, nor can we just go around telling others about Buddhism and not do the practice.

It isn’t enough that the Buddha merely spew out some teaching called the Lotus Sutra, because that is what it would be if it weren’t for the concept of ensuring it will be taught to countless beings in our world. Even for ourselves, Buddhism is not just about taking faith in the Lotus Sutra. It is not just about practicing for our own enlightenment. It is not just about teaching others. It also includes ensuring that other are continually encouraged and supported in their practice, and the cycle continues on into the future.

In case there was any doubt remaining that the Buddha intended Buddhism to be taught and not be kept to oneself, there comes his request in Chapter 11 where he asks who will teach the Lotus Sutra in this world in which we live, the Saha World. Chapter 11 is where the Buddha begins to shift the focus of his teaching to thinking about the time in this world when he will no longer be alive. He is not thinking or planning for the spread of Buddhism in other parts of the universe. That is already being handled by his emanations and by the future lives of his contemporary disciples. Everything is taken care of except this world of ours. It is the Buddha Shakyamuni who is responsible for ensuring that the fundamental truth of the Lotus Sutra is secure for future generations.

After the appearance of Many Treasures Buddha, Shakyamuni calls back his emanations who are, as we learn, teaching countless other beings in distant places in the universe. Again, the message that teaching is constantly being done throughout space and time is presented to us. Teaching Buddhism, leading people to Buddhism, is an integral part of Buddhist practice; it is the first of the Bodhisattva Vows, which we are encouraged to recite daily as part of our practice.

Sentient beings are innumerable.
I vow to save them all.

Our defilements are inexhaustible.
I vow to quench them all.

The Buddha’s teachings are immeasurable.
I vow to know them all.

The Way of the Buddha is unexcelled.
I vow to attain the Path Sublime.

Consider your life. You may be speaking the words correctly but if your life actions do not also manifest Many Treasures Buddha’s affirmation of “so it is, so it is” then you are in fact out of harmony in your life. The two Buddhas are not in fact sitting side-by-side in your life. Many Treasures Buddha appears nowhere else until the Buddha preaches the Lotus Sutra. It is wise to reflect on what teachings our actions are revealing.

If we think we can practice Buddhism and that this practice will change everyone in our lives to become agreeable or likeable or be some way that suits us, then we are working the wrong end of the formula. Buddhism is about changing ourselves, which in turn causes our environment to change. The formula is change in self equals change in others and environment. The formula is not changing environment will change oneself. This is important to always keep in mind. The most effective thing to work on to become happy, to become enlightened, is one’s own life.

The story of Never-Despise Bodhisattva is a perfect example of taking the approach that the other person is a Buddha and how best are we able to respect them as they are. We may need to employ strategic methods such as when Never-Despise would move away when the others were trying to abuse him or throw things at him, but he never ceased to remain engaged. He did not preach change to those other folks; he merely bowed to them with respect. His message wasn’t, “You will become Buddhas if you do certain things.” His message was they were already Buddhas.

When we can respect someone as being equally a Buddha, even if unawakened, then we can relax and be joyful at being able to be in contact with that person, even if they do not practice. Then we are able to bring joy to them. That is when our Buddha can communicate with their Buddha. We are not really converting anyone; we are allowing an awakening process to begin. The length of time we may not know.