[Peaceful Practices] means maintaining the right mental attitude while expounding the Dharma. There are four points.

1. A Bodhisattva must not be jealous of others, or flatter them, or deceive them.
2. He or she should not despise anyone who studies the Way to Buddhahood by any other method, speak ill of them, or point out their faults.
3. He or she should not disturb or perplex those who seek any of the Three Vehicles (“hearers,” self-enlightened Buddhas, or practicers of the Way Of the Bodhisattvas), and never tell them, “You are far from enlightenment. You cannot attain the knowledge of the equality and differences of all things because you are licentious and lazy in seeking enlightenment. “
4. A Bodhisattva should not get involved in meaningless quarrels with the followers of other schools of thought (p. 218).  Instead of getting bogged down in stupid arguments, a Bodhisattva should have great compassion toward all living beings. He should look upon all the Buddhas as his loving parents, and upon all the Bodhisattvas as his great teachers. He or she should expound the Dharma to all living beings without showing any partiality (p. 218-219).

Buddhism believes that good and evil are not two separate things; there is no absolute distinction between the two. An evil deed cannot be considered an absolute. The Devadatta Chapter is known as the teaching that explains the attainment of enlightenment by evil people, and its philosophical background comes from the “non-duality of good and evil,” as understood in Buddhism.

Many-Treasures Buddha is said to be a Buddha from the far distant past. Buddhism in general expounds that numerous Buddhas appeared one after the other throughout the ages before Sakyamuni. By presenting Sakyamuni and Many-Treasures Buddha sitting side by side in the Stupa of Treasures, the Sutra implies that the present Buddha (Sakyamuni) and the past Buddha (Many-Treasures) are united as one single entity.

As the title indicates, the teacher of the Dharma is the theme of this chapter. A teacher of the Dharma is one who expounds or propagates the Dharma (universal law or truth). If Bodhisattvas are expected to expound the Dharma, all of them must already be teachers of the Dharma. Why, then, does the Sutra purposely use the term, “teacher of the Dharma,” instead of simply saying, “Bodhisattva?” … [I]t was not until he expounded and propagated the Dharma that Sakyamuni was able to save people. In other words, Sakyamuni the Savior is nothing less than the (perfect) teacher of the Dharma. The role of teachers of the Dharma is to expound the law after the death of Sakyamuni in order to carry on his saving mission. This and the following chapters will discuss the practices which these teachers of the Dharma must undertake.

[T]he Lotus Sutra was originally called Saddharma-pundarika-sutra in Sanskrit. Saddharma means the “wonderful Dharma,” and pundarika is rendered “lotus flower” by Kumarajiva. Sad means “righteousness” or “truth.” Dharma, the essential idea of Buddhism in various contexts, means in this case, “the law,” “the truth,” or “the teaching of the truth.” Therefore, literally Saddharma means “righteous teaching” or “righteous truth.”

You may wonder why we dare call this particular teaching “righteous” or “true” when we know that every single teaching of the Buddha is true. What does “righteous truth” imply? Because the Lotus Sutra reveals to us the principal and deepest teachings of the Buddha, people have tried to name it by expressing its special importance. Instead of saying, “the true truth,” Kumarajiva used the word myo, a word with an esoteric quality in Chinese meaning “noble richness” or “marvelous.” Therefore, he translated Saddharma as the “wonderful” or “marvelous” Dharma. Pundarika means “the lotus flower,” particularly the white lotus flower. We compare something wonderful and excellent with the lotus flower. So Saddharmapundarika represents “the righteous (wonderful) Dharma as marvelous as lotus flowers.” At the same time, the lotus flower symbolizes the most important Bodhisattva practices in Mahayana Buddhism. In Chapter Fifteen, “Bodhisattvas from Underground,” it says:

The Buddha’s children have studied the way of Bodhisattvas well. They are no more defiled by worldliness just as a lotus flower is not defiled by water.

The lovely lotus flower grows out of muddy water and is not defiled by it. In the same way, Bodhisattvas, persons who put the Buddha’s teachings into practice, can live in the midst of a world defiled by vice and corruption, and yet not be contaminated by it. They can teach and awaken other people while keeping their own minds pure. They can save others, however, only when they live with them here in this evil world.

Although “hearers” and “private Buddhas” are earnest seekers, they have one critical shortcoming. In pursuing their aim for individual emancipation, they tend to become self-absorbed and neglect the needs of other people. This weakness is the main reason why their teachings are called the “Lesser Vehicle:” They carry the driver but no passengers. Some Mahayana sutras are extremely critical of them, saying that followers of the Lesser Vehicle cannot possibly attain Buddhahood; they are too self-centered. But the Lotus Sutra, as we shall see, opens the door to persons of all persuasions.

The story of the previous existence of Great-Universally-Excelling-Wisdom Buddha is followed by Sakyamuni’s disclosure that the various teachings expounded since he attained enlightenment were really only expedients designed to lead people to the Lotus Sutra. In this connection, the Buddha tells the parable of the magic city, or as it is often called, “A Treasure Palace in a Magic City.”

In Buddhism, various Buddhas have been established as objects of devotion for different pious believers. Since each Buddha has a good reason for being venerated, Buddhism permits us to worship any or all of them. Nevertheless, the Most-Venerable-One should be One, just as the Truth is One. The second half of the Lotus Sutra (Hommon) emphasizes such a Buddhist position regarding unity of faith. As the object of faith is absolute, it must relate to the realm of eternity. Generally we think of Sakyamuni as a historical figure, bound by the limitations of time and space, and only a provisional manifestation of the infinite, eternal Buddha. According to the Lotus Sutra, however, every Buddha, including the historical Sakyamuni Buddha, is a representation of the eternal original being of Sakyamuni.

It says in Chapter Five, the “Simile of the Herbs,” that all the many varieties of sentient beings receive the rainfall of the Buddha’s compassion to attain Buddhahood. This means that anyone can become a Buddha. According to his teachings in the Lotus Sutra, he aimed at leading his disciples from the Lesser Vehicle to the attainment of Buddhahood, just like the proponents of the Greater Vehicle. Then, in the final verse of the “Simile of Herbs,” he said:

You, hearers, have not yet attained true extinction. But now you are practicing the way of Bodhisattvas. Continue to study and practice, and you, too, will become Buddhas (p. 114).

When the disciples—that is, Buddhists of the Lesser Vehicle—attain their enlightenment and reach extinction (nirvana), they leave the world and enter a state of blissful liberation. But Bodhisattvas never leave the world. They remain here in this world of ours, with all its evils and sufferings, and even help “hearers” save themselves from sufferings, too. Therefore they don’t aim merely at entering into extinction (nirvana) by themselves. (They want all beings to enjoy the same happiness.) The “hearers,” on their part, by listening to and accepting the Lotus Sutra, have now begun to share in its spirit, the spirit of Bodhisattvas. They, too, will now remain in the world, keep practicing the Bodhisattva Way, and finally become Buddhas. The Buddha tells them that this world is where they will attain “true” extinction.