There is one sentence in Chapter XVI where the Buddha makes the claim that the benefits he obtained by the practice of the Way of Bodhisattvas have not yet been exhausted. There are some who have tried to make the claim that this statement refers to the chanting of Odaimoku as being the Way of Bodhisattvas and this circles back to indicate that Nichiren is somehow superior to Shakyamuni. It is a convoluted argument, and a false one.

The Lotus Sutra is very nice sounding theory. It is theory and remains theoretical until you are able to understand it by faith. Knowing something in our brains, knowing the theory, may be helpful in some aspects of life, but in Buddhism, and especially concerning the teachings in the Lotus Sutra, what is important is the actualization in your life. This brings us back to the opening words of Chapter XVI, the statement by the Buddha that understanding the truth of the Lotus Sutra comes from faith.

Let me say this again: Without the teaching of the Lotus Sutra, we would be left today in the 21st Century with only a dead Buddha and a bunch of old historical documents. It would be as if we were stranded on a deserted island with no means to reach any other place, knowing that there once was some place better. The Lotus Sutra shows us not only that there was a Buddha, but, more important, there still is a Buddha if we only look for it. And the place to begin that search is in the Lotus Sutra itself. We have a clue to a buried and forgotten treasure, and we have a map to show us the location.

The Buddha uses his death to help us understand the value of having a Buddha in our life. The teaching in the Lotus Sutra, though, is that the Buddha, even in death, is always present. We need only look for him. The place that looking has to begin is in the Lotus Sutra. If nothing else, the Lotus Sutra is the only place that gives us a hint or a clue that looking is even possible.

Buddhism is not an easy, passive religion. It really isn’t possible to simply say you are a Buddhist and then do nothing. There is no nominal Buddhism. Those kinds of delusions only lead to more suffering since the cause for suffering is not being eliminated. Buddhism is an ever deepening and ever-expanding journey into the depths of our lives. But it isn’t simply a self-help philosophy; it is a journey into the depths of self for the benefit of other beings. There really isn’t a simple way around it, there is no shortcut.

During the infinitely long period of time before the moment of teaching in the Lotus Sutra, the Buddha says that he has gone by many different names but in all that time and under all the variety of names he has been leading people to the Dharma. He further says that he has tailored his teachings to the capacities of the people he taught. He even told people that he was going to enter into Nirvana, even though in fact he is never removed from the world. In other words, both his appearance and his absence are teaching devices, the entire being, every action, every thing of the Buddha is a teaching to lead people to accept and practice the Dharma. From the standpoint of the Buddha, there really is no distinction between living and teaching.

If we too can approach our lives and practice this way, then Buddhism will really prosper.

The Buddha says that his lifespan is limitless. It is immeasurable. It is without beginning. And it is without end. It is beyond time. Also the Buddha says that he – and here we are not referring specifically to Shakyamuni but instead referring to the concept of Buddha – has given various names to himself. The Buddha is actually a manifold Buddha, that is the Buddha is many Buddhas. He is all Buddhas. He is Buddha beyond Shakyamuni Buddha. As we saw when the Buddha called his emanations back, all the Buddhas throughout time and space are all reflections or manifestations of a single Buddha. The Buddha appears to different people in different ways, but in all cases the intent, the fundamental purpose, of those Buddhas is to lead all beings to the concept of Eternal Buddha as revealed in Chapter XVI of this Saha World’s Lotus Sutra.

An impossible to measure long time ago is when the Buddha became the Buddha. It wasn’t when he sat under the tree. That sitting under the tree event is what we, in our rational, physical-evidence-based minds attach to. It is an event, however, that is probably the least important for us to consider. It was merely the beginning of a small part of the entire story. However, until we can break free of the need to have Buddhism tied to this realm and plane of existence that event under the tree will only limit us. What the Lotus Sutra requires us to do is begin to understand that Buddha is not tied to one person, not tied to one point in time, and not tied to one realm of existence, or even one planet. The Buddha transcends all of that though it is in every bit of it too. It is beyond but not outside.

Chapter 16 of the Lotus Sutra begins with the serious three times and more request by the congregation for the Buddha to tell how it is that he could have taught the Bodhisattvas who appeared from beneath the ground. They ask this three times and once more after promising three times and more that they will understand the teaching by faith. So the teaching will proceed but comprehension will not be possible through intellect but only if we approach understanding through faith. The Buddha will not be teaching to the rational. He will not be teaching to the intellectual or mentally gifted. He will only be teaching to our hearts and to our experiences based upon faith.