Introduction to the Lotus SutraThe Sutra says that, of course, building splendid stupas and temples, or contributing monetary donations and treasures to the Sangha produce many merits, because such deeds are evidence of a faithful heart. But compared to them, the merit which one obtains by keeping and practicing the Lotus Sutra is much more. It is true that there are stages in the practice of keeping the Sutra, as we have seen. But among those stages, the first one—having a joyful heart when one hears the Sutra—has the most significant meaning. Likewise, in the “Four Faiths in the Present,” which we discussed first, “Understanding by Faith in a Single Moment’s Thought” is mentioned first. It is only thanks to the faith and joy occurring within us the first time we grasp the meaning of the Lotus Sutra that we decide to practice it, act according to it, and finally attain enlightenment.
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Daily Dharma – May 1, 2022
Ajita! Anyone who hears that my life is so long, and understands it by faith even at a moment’s thought, will be able to obtain innumerable merits.
The Buddha makes this declaration to his disciple Maitreya, also known as Invincible (Ajita) in Chapter Seventeen of the Lotus Sutra. In the previous chapter, the Buddha revealed for the first time that his impending death was merely an expedient, intended to reach those who would take him for granted if they thought they could see him at any time. The Buddha explained that this is the teaching that is most difficult to believe and difficult to understand. Namely that he is always present, leading us and all beings to enlightenment.
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The Perfect Practices
History and Teachings of Nichiren Buddhism, p 126The five preliminary grades of disciples are set forth in Chapter 17 of the Lotus Sūtra, “The Variety of Merits,” as a series of stages:
- Joy from assenting to the truth
- Reading and reciting
- Teaching the Dharma
- Practicing the six perfections concurrently
- Correctly practicing the six perfections
At the first stage, one listens to the Wonderful Dharma of three thousand realms in a single thought-moment, inwardly contemplates the doctrine of “the threefold contemplation in a single mind,” views “the threefold truth in a single object,” and improves one’s understanding through the practices of the five dimensions of repentance.
The Five Repentances are:
- Repentance
- Imploring
- Rejoicing
- Merit transfer
- Making a vow
Four Stages of Faith, Five Stages of Practice
Source elements of the Lotus Sutra, p 199-200Chapter 17 sets forth the four stages of faith of those who believe in the Lotus Sutra during the Buddha’s lifetime, and the five stages of practice for those who follow it after his death. The four stages of faith are:
“Those living beings who have heard that the lifetime of the Buddha is of such long duration and have been able to receive but one thought of faith and discernment—the merits they obtain . . . [will bel beyond [the merits of practicing] the five pāramitās.”
“If anyone hears of the duration of the Buddha’s lifetime and apprehends its meaning, the merit obtained by this man will be beyond limit and he will advance to the supreme wisdom of tathāgatas.”
“The one who is devoted to hearing this sutra, or causes others to hear it, or himself keeps it, or causes others to keep it, or himself copies it, or causes others to copy it, or . . . pays homage to the sutra; this man’s merit will be infinite and boundless and able to bring forth perfect knowledge.”
“If any good son or good daughter, hearing of my declaration of the duration of my lifetime, believes and discerns it in his inmost heart, such a one will see the Buddha always on Mount Gṛdhrakūṭa preaching the Law. And he will see this Sahā-world whose land is lapis lazuli , it has towers, halls, and galleries all made of jewels, in which dwell together its bodhisattva host.”
The five stages of practice:
“If [anyone], after the extinction of the Tathāgata, hears this sutra, and does not defame but rejoices over it, you may know that he has had the sign of deep faith and discernment.”
“The one who reads and recites, receives and keeps [this sutra] – this man carries the Tathāgata on his head. Such a good son or good daughter need no more erect stupas, temples, or monasteries for me, nor make offerings of the four requisites to the monks.”
“If anyone after the extinction of the Tathāgata receives and keeps, reads and recites it, preaches it to others, either himself copies it or causes others to copy it, and pays homage to the sutra, he need no longer erect stupas and temples or build monasteries and make offerings to the monks.”
“He who is able to keep this sutra and add thereto [the six pāramitās . . . he will speedily reach perfect knowledge.”
“If anyone reads and recites, receives and keeps this sutra, preaches it to other people is able to … serve and extol the śrāvaka-monks … [and] is able to keep [the six pāramitās] those people … are near Perfect Enlightenment, sitting under the tree of enlightenment. … Wherever those good sons or good daughters sit or stand or walk in that place, [you] should erect a caitya [stupa without relics; stupa of the dharma]; all gods and men should pay homage to it as a Stupa of [the relics of] the Buddha.”
The Cult of Maitreya
Source elements of the Lotus Sutra, p 266-267There also appeared the cult of Maitreya, who, it was believed, would appear as a savior in the future. “Maitreya” is derived from the Sanskrit mitra (friend); Mithra (Mitra) was an ancient Iranian and Indian deity whose cult extended to Greece and Egypt. Maitreya the benevolent savior, it was believed, would appear in the world after 5,670,000,000 years. At present dwelling in Tuṣita Heaven, Maitreya would cause those with faith in him either to ascend to Tuṣita Heaven directly and be reborn there or to remain in the world to await his coming.
The Eloquence of Bodhisattvas
The Stories of the Lotus Sutra, p239Throughout the Dharma Flower Sutra there are references to the eloquence of bodhisattvas. Already at the beginning of Chapter 1 we are told that the eighty thousand bodhisattvas present had all “taught with delight and eloquence.” Later, in Chapter 17, the Buddha says, “When I taught that the length of the [Buddha’s] life is very long … bodhisattva great-ones as numerous as the specks of dust in an entire world delighted in being eloquent and unhindered in speech.” Even the bodhisattva called “Never Disrespectful,” because he always went around bowing to people and telling them that he would never disrespect them, is said to have “powers of joyful and eloquent speech.” And of the dragon princess, a young girl, it is said that her “eloquence knows no bounds.” (LS 251)
Such an emphasis on eloquence is simply another indication of the importance of the teaching role of bodhisattvas. Of course, not everyone who follows the Dharma Flower Sutra will become truly eloquent, and certainly not automatically. But there is a strong suggestion that those who seek to spread the Dharma must strive to overcome reticence and shyness in order to be able to speak freely without being hindered by worries about embarrassing oneself. In many cases, this may require training and much practice, but it is an integral part of the bodhisattva path. Being shy should not be an excuse for leaving the teaching of the Dharma to others.
Sitting alongside the Buddha
Peaceful Action, Open Heart, p123-124Then the Buddha says to Bodhisattva Maitreya, “If a good man or woman should hear me teach about the infinite life span of the Tathagata and give rise to a feeling of faith and understanding, that person is already sitting in the great assembly on Mount The Gṛdhrakūṭa Mountain at this very moment.” This is the merit of receiving and practicing the Lotus Sutra. If you are able to hear this wonderful Dharma from a friend or teacher, from a bird singing or the sound of a flowing stream, if you read or hear the Sutra, understand and have faith in it, get in touch with the ultimate dimension of the Tathagata and of everything in the universe, then right in that moment you are sitting alongside the Buddha. You do not have to go back 2,600 years to be able to see and touch the Buddha. You are able to realize that profound happiness right away, in this very moment.
The Merit of Practice
Peaceful Action, Open Heart, p121Chapters 17, 18, and 19 of the Lotus Sutra all have to do with the idea of merit. The word “merit” (Sanskrit: punya), when rendered in Chinese is made up of two characters. The first character means “daily practice or daily work,” and the second means “virtuous conduct.” Merit is a kind of spiritual energy that can be accumulated when we maintain a steady practice. This energy protects us and brings us joy and insight. Our practice helps us see, hear, and understand things clearly, and we can be present in a very deep way. When we can maintain our mindfulness and deep presence, we are able to touch the ultimate dimension. And when we get in touch with the ultimate, we know we are already in nirvana. This is the merit of the practice.
Maintaining the Bright Flame of Samadhi
Peaceful Action, Open Heart, p119-120In terms of the ultimate dimension, the life span of the Tathagata is immeasurable and infinite. Yet even though in ultimate reality the Buddha is not born and does not die, nevertheless he pretends to be born, to exist for a while, and to enter nirvana to show living beings of the world how to take care of themselves. The Buddha gives us the spiritual medicine we need for the healing and transformation of our bodies and minds – the practice of mindfulness. Now it is up to us to take the medicine and practice diligently so that we too can get in touch with the ultimate dimension and recognize our true nature of no birth and no death.
We have to use mindfulness in order to touch the ultimate dimension. When we notice a yellow leaf underfoot during walking meditation, it is an opportunity to look deeply into its nature of no coming and no going. When we breathe mindfully, we are in touch with our breath and body and we already feel different than before. Using mindfulness, everything appears to us more clearly. The practice of mindfulness is the path that leads us to the ultimate dimension. When we practice mindfulness in our daily life activities – working, gardening, cooking, washing the dishes, greeting guests – we are in touch with the phenomenal world very deeply, much more deeply than when we do not have mindfulness. At that point the ultimate dimension can begin to show itself to us.
The ultimate dimension reveals itself either vaguely or clearly to us depending on the quality of our mindfulness. Sometimes we have mindfulness only for a moment; sometimes we can maintain it for two or three minutes. If we look at a cloud mindfully and are able to maintain our mindfulness for three minutes, for those three minutes we have concentration, samadhi. When our practice of mindfulness is solid and steady enough then we are able to keep the lamp of samadhi alight from moment to moment. Whether we are in the kitchen, bedroom, bathroom, or office, when we sweep the courtyard or drive our car, in all these actions we maintain the bright flame of samadhi. Practicing this way we get in touch with our own true nature, which is exactly the same as the Buddha’s, unborn and undying. Just like the yellow leaf and everything else we see around us in the world of appearances, we too are participating in the infinite life span of the Buddha.
The Wave Is Already Water
Peaceful Action, Open Heart, p117-118I once wrote a poem:
The work of building will take ten thousand lifetimes.
But dear one, look –
that work has been achieved ten thousand lives ago.This is speaking from the point of view of the ultimate dimension. Do you need to become a Buddha? Do you need to run after enlightenment? The wave does not have to seek to become water – she is water, right here and now. In the same way, you are already nirvana, you are already a Buddha; you are already what you want to become. What is essential is to enter the path of practice in order to realize this truth and help others realize it too.
With his limitless life span, the Buddha has unbounded capacity to help living beings throughout space and time, in all the realms of existence. But he plays at the pretense of coming and going, being born and passing into nirvana, as a kind of skillful means to encourage living beings to enter the path of practice.