“It is difficult to see a Buddha” – Lotus Sutra, Chapter I

Thinking about this phrase I am always struck by the differing ways this can be interpreted. On the one hand the sutra is specifically referring to how rare it is to encounter a Buddha in one’s lifetime; the fact that Buddhas only physically appear on rare occasions.

Here on this earth we have the historical Buddha who appeared and taught some 2,500 years ago. There is also the prediction of the appearance of Maitreya at some point in the distant future, who will teach for a limited amount of time, numbering supposedly just a few days at most.

Another meaning is we fail to perceive the eternally existing Buddha in the universe. It is difficult for us to look at life and see there is the Buddha present in every moment, in every breath. Of course through our practice and study of the Lotus Sutra we know, at least theoretically, that the Buddha is ever present and never disappears.

Another possible interpretation is that within our own lives it is difficult for us to see the Buddha. Also, that it is difficult for us to see the Buddha in other beings. Sometimes this difficulty is because we don’t want to see the Buddha either in others or ourselves. We may have ingrained in our minds that we are not worthy or that we are incapable of being such a thing as a Buddha. We may even hold that opinion of others also, thinking that there is no way this or that person, with the way they act, or the way they think, that they could be a Buddha.

The Buddha taught the Eightfold Path as the way to eliminate suffering. We may wonder how it is we can eliminate suffering merely by following this way. If we look at the word ‘right’ in each of the eight instructions and we consider it from the perspective of right versus wrong then we will continue to suffer because we will form a perspective of judgment; trying to decide who or what is right and what is wrong. Instead, when we consider right from the perspective of what is most skillful and what will do the most good or even sometimes what will do the least harm, then we can begin to approach each of these in a different perspective. By trying to always consider what will do the most good, not only for ourselves but for others as well, we not only accumulate merit but we increase the good being done in society. By changing our behavior and thoughts we can then create new outcomes in our lives, different from the outcomes that cause suffering for ourselves and for others.

“My country is the world, and my religion is to do good.” – Thomas Paine

It is not enough to do no harm; we should seek to do good. Sometimes it can be discouraging to carry this out, especially if we look around and see examples of those who seek only to serve themselves. It is almost as if everyone is out to better only themselves and could care less about others and how they fare. In Buddhism though, we learn that we should always strive to do good, not only for ourselves but for others as well. Considering not only if we will benefit personally from some act, we try to look into how it will benefit others.

Going lightly on ourselves, realizing that the teaching of the Buddha in the Lotus Sutra are peaceful and pleasant and we can obtain wonderful merits, means that we should abandon wrong views. Being gentle of mind is being gentle towards others and ourselves. Learning to celebrate the good things, to even see the good things in our lives takes practice and skill, especially if we have listened to our mental tapes or the messages of others that try to tell us we are not worthy. Try this out. Today for half the day look around you and really pay attention to all the things that are red. See if you can spot all the red things in your environment. For the second half try to spot all the green things, look closely and see if you can see green things you never thought of as green before.

By chanting Odaimoku, reciting and studying the Lotus Sutra we can achieve release from suffering. As we change our lives we also begin to change our environment. Further as we change those things, we provide examples to our friends and relatives, we show them how it is possible to also become happy. Again, we do this not by avoiding negative events in our lives, but by facing them head on, by enduring the lesson, so to speak, and learning what causes suffering and what causes happiness. Day by day, we persevere and we strive. It may seem insurmountable in the moment of experience but as we look back we can definitely see changes taking place.

When we are released from some thing, which has caused us grief, we feel as if a great burden has been lifted from our lives. It can feel very good to know that we have overcome some hardship. We may even breathe a sigh of relief, or we may celebrate. In any case there comes a degree of happiness when our load is lightened. Practicing the Lotus Sutra provides a way for us to overcome suffering. Fundamentally we do this by changing in ourselves the causes for suffering. It isn’t by some magical process that provides avoidance of difficulties or by waving a wand and making them vanish. By changing our lives, by removing the “dust and dirt of illusions” we are able to firmly establish a foundation upon which gradually we find true happiness.

It isn’t easy sometimes to look at our situation and be thankful or even rejoice, especially when faced with multiple and seemingly complex problems. It isn’t easy to always be rejoicing at the appearance of yet one more difficult situation. It is only by taking the test that we can pass. It is only by facing the problem will we be able to change our lives. Never giving up, always striving, holding firm faith, and steadfast practice assures us all of the great benefit of enlightenment. A practice based firmly on the Lotus Sutra assures us of an enlightenment equal to that of all the Buddhas.

I have frequently remarked that it would be nice to see a movie version of the stupa that arises from the ground and the emergence of the Bodhisattvas from underground. I think it could be a truly epic production, and certainly would be epic in its message. But we do not have to wait for some creative person to take on the task. It isn’t necessary to depend on someone else to generate the visuals or the music. We can see that play out any day we choose if we awaken to the reality of it in our present lives. When we chant Odaimoku, Namu Myoho Renge Kyo, we can begin to see our lives, and our environment in new ways. We begin to recreate our own emergence from the dirt of suffering and rise up to bow before the Buddha and greet him. We see our lives as Buddhas and our land as the Buddha’s realm. When we see all this then we can show it to others.

Remember, though, that we are not letting go just for the sake of letting go. If we cling to the concept of letting go then we are not letting go, we are not freeing ourselves, and we will not feel peace. … Freeing the mind frees ourselves and then we can act in a less stressful way. It is how we respond to things as they arise around us that determines our state of mind; it isn’t the things themselves. Remember we need to do something; we need to think something in order to become angry or sad or any other emotion. Chanting the Odaimoku and meditating on the Lotus Sutra enables us to develop a state of mind that is free from clinging, and one that recognizes that we are already Buddhas, even if we are unaware at the moment.

The beginning of the cultivation of inner peace is actually to look within one’s self. Inner peace is not some condition that is induced; it is an innate natural state of being. It begins by recognizing peace in your mind. If we consider for a moment the things or stuff that happens around us all day long. Things occur, they are neutral but we attach value to them, which is not necessarily bad, it just occurs. But when we can begin to stop the process of rationalizing, of assigning value, or any of the other labels we attach to stuff, then we can just watch the mind and you begin to become part of the whole. There is no longer an outside or inside there is just the experience.