Manjusri’s narrative on Sun-Moon-Light Buddha illustrates that the Lotus Sutra was expounded in the past just as it is in the present. It is the universal teaching transcending even the concept of time. It is not some recent invention. The subsequent appearance of twenty thousand Buddhas with the same name suggests that the personalities of all Buddhas originate in the spirit of the very first One. Here we get the first glimpse of the “infinite absolute Buddha,” or Original Buddha, who will fully reveal himself in Chapter Sixteen, “The Duration of the Life of the Tathagata.”
Introduction to the Lotus SutraCategory Archives: LS Introduction
Thus Have I Heard
“Thus have I heard,” literally means, “I have heard the Buddha’s teachings in this way.” But it also implies that others might have interpreted them in some other way. Sakyamuni employed an expedient method of preaching so that he could be understood by the individual listener in his or her particular situation. For this reason, the interpretations of his teachings varied among the believers. Thus a large number of sutras were created over the years, and they did not always agree in their details. The meaning of the Lotus Sutra, however, cannot be interpreted differently, because, unlike the others, it is not a mere expedient for some listeners only, but the final teaching for everyone. Therefore, this sutra expects us to read the opening words as, “I have heard THIS,” emphasizing that everyone surely hears and understands it the same way.
Introduction to the Lotus SutraUniversal Meaning
Most modern Buddhist scholars believe that the Lotus Sutra was compiled about 500 years after Sakyamuni’s death – that is, during the first century of our era. (It was not composed all at once. Some parts are considered older than others.) In the light of this historical assessment, we can deduce that the Lotus Sutra constituted an effort to unify the diverse Buddhist schools of thought and practice which had already developed. No matter when the sutra was actually written, however, its doctrine should be understood as conveying universal meaning – the truth which transcends any limits of time or place. The Lotus Sutra embodies thought meant to unify all the Buddhist sects, old and new, regardless of their origin.
Introduction to the Lotus SutraKumarajiva’s Lucid Translation
The best known version of the Lotus Sutra is the Chinese translation made in Changan, then the capital of China, by Kumarajiva in 406. More than fifteen centuries have passed since then. After Kumarajiva’s lucid translation had appeared the Lotus Sutra was studied and analyzed by such scholars as Tao-sheng (d. 434), Fa-yun (467-529), and Chi-tsang (549-623). However, it was Great Master Chih-i (538-597) who integrated their studies and established the basic theory of the Lotus Sutra
The theory of Chih-i was introduced into Japan by Saicho (767-822; his posthumous name was Dengyo Daishi), and his students and spiritual heirs continued to study the Sutra. Ever since its introduction into Japan, the Lotus Sutra has attracted not only academic enthusiasts but also a broad popular following. These centuries of academic studies as well as popular faith in the Sutra were eventually synthesized by Nichiren (1222-1282).
Introduction to the Lotus SutraTotal Upholding
Dharani is a Sanskrit word; in Chinese it is taken to mean “total upholding.” Total upholding means holding on to the good, thus preventing evil. Since it has the meaning of not to lose the [good] teachings of the Buddha, it signifies to memorize phrases of the Sutra. The memorized phrases of teachings are called dharanis, and phrases of spells are called dharani-ju or dharani-jinju. In this chapter of the Sutra, dharani refer to dharani-ju.
Introduction to the Lotus SutraWorld-Voice-Perceiver’s Expedients
In Chapter Two, “Expedients,” the Buddha says, that although he has only one teaching (the One Vehicle), he divides it into several according to people’s capacities. In this chapter, World-Voice-Perceiver Bodhisattva employs the same expedient, not by using words, but by using his many appearances.
Introduction to the Lotus SutraThis World of Endurance is Pivotal
In Chapter 24, Wonderful-Voice Bodhisattva, the Pure Land of Wonderful-Voice Bodhisattva is described as existing in the east. According to the Lotus Sutra, however, the Pure Land should not be anywhere else than right here in our Sahā-world. This idea was presented in Chapter Sixteen, the “Duration of the Life of the Tathagata.” It is a principal theme of the Lotus Sutra, which always emphasizes practice in our real world. It concludes that “the Sahā-world itself is the Pure Land.
However, many Buddhists, who do not have a thorough understanding of the Lotus Sutra, still think of the Pure Land as being somewhere else, away from the Sahā-world. The Lotus Sutra accommodates this popular belief and differentiates between the eastern Pure Land, the western Pure Land, and the defiled land. This chapter of Wonderful-Voice-Bodhisattva shows us that this World of Endurance is pivotal, however, no matter how inferior it may seem when compared to the pure lands of the east and west. It is here that people live and die. It is here that they conceive of pure lands existing either to their east or west. It is here that the Eternal Original Buddha reveals himself. It is here that the other Buddhas and Bodhisattvas come to pay homage. Thus Pure-Flower-Star-King-Wisdom Buddha warns Wonderful-Voice not to denigrate the World of Endurance. Its crucial importance belies its miserable outward appearance.
Introduction to the Lotus SutraRealizing Buddhahood in One’s Heart
Who are the Bodhisattvas and what is meant by the hearts of Bodhisattvas? Bodhisattvas seek to save other people besides themselves, just as the Buddha did. The Bodhisattva heart is the same as the Buddha heart. It does not take much study or diligent practice to know the heart of the Buddha and make it one’s own. The Buddha is a symbol of the human ideal. Even an ignorant person can experience the Buddha’s heart by dedicating his or her own heart to Him, exalting Him as the ideal, wishing to follow His teachings, believing in and praying to Him, and putting such thoughts into practice to the best of one’s ability. It is possible for anyone to experience the heart of the Buddha; that is a way of Practice which is open to anyone. For example, someone who is trying to help another person or persons (the Bodhisattva Practice) is already experiencing the Buddha in his heart. Such a potential for realizing Buddhahood in one’s heart is something every one of us already possesses by nature. (The Buddha was a human being, and so are we; he achieved Buddhahood, and so can we.) This potential is called the “Buddha-nature.”
Introduction to the Lotus SutraMedicine-King’s samadhi
The story of Medicine-King Bodhisattva begins with an explanation of his accomplishments in a previous life. In Chapter Ten, the “Teacher of the Law,” Medicine-King represented eighty thousand Bodhisattvas who heard Sakyamuni teach. In this chapter, Sakyamuni tells a Bodhisattva by the name of Star-King-Flower about the Medicine-King.
A long time ago, there was a Buddha called Sun-Moon-Pure-Bright-Virtue Tathagata. Among his many disciples, there was one named Gladly-Seen-By-All-Beings Bodhisattva. He studied the Lotus Sutra under this Buddha, and underwent difficult practices for many years until he attained the samadhi by which he could transform himself into any other living being (p. 299-300).
The samadhi by which he could transform himself into any other living being is the samadhi (the power of concentration) that is the ability to show an appropriate physical form according to the person’s capacity to whom he preaches the dharma.
Introduction to the Lotus SutraAge of Counterfeit Teachings
The terms, “Age of Right Teachings” and “Age of Counterfeit Teachings,” express the Buddhist view of history. It is believed that for a while after a Buddha has entered Nirvana, people will remember his teachings correctly, put them into practice, and attain enlightenment. However, as time passes, those teachings will become mere academic formalities. People will know about them and be able to discuss them, but they will no longer practice them diligently and attain enlightenment. This second period is called the Age of Counterfeit Teachings. Finally, the teachings will decay altogether. People will neither practice them, understand them, nor attain enlightenment. This is the Age of Degeneration, when Buddhism declines and finally fades away. It is believed by most scholars that the first and second periods last for a thousand years each. The Age of Degeneration can drag on for as long as 10,000 years. In any case, Never-Despising Bodhisattva lived during the second of these three periods, an Age of Counterfeit Teachings.
Introduction to the Lotus Sutra