See The Difficulty of Studying the Lotus Sutra
In discussing Chapter 11, Beholding the Stūpa of Treasures, Nikkyō Niwano opens with a detailed summary of the chapter’s symbolism.
As already explained in the Introduction, the Lotus Sutra often represents abstract ideas in the form of concrete images in order to help people grasp them. This entire chapter is a case in point.
First, we must explain the description of the Stupa of the Precious Seven springing from the earth. This Stupa symbolizes the buddha-nature that all people possess. Buddha-nature (the stupa) springing from the earth implies unexpectedly discovering one’s buddha-nature in oneself (the earth), which one had been predisposed to regard as impure. Hence the title of this chapter, “Beholding the Precious Stupa.”
In this Stupa is the Tathāgata Abundant Treasures, who symbolizes the absolute truth that was realized by the Tathāgata Śākyamuni. This truth never changes, and it has existed throughout the universe forever. The truth is revealed in the form of the various teachings of the Buddha, and it guides people everywhere. This is symbolized by the buddhas who have emanated from the Buddha and who are preaching the Law in worlds in all directions.
When the Tathāgata Abundant Treasures within the Precious Stupa shares half his throne with Śākyamuni Buddha, saying, “Śākyamuni Buddha! Take this seat!” Abundant Treasures testifies that all the teachings of the Tathāgata Śākyamuni are true. This testimony is delivered by truth itself. It may be difficult to understand the idea of the truth itself testifying to the truth, but in brief, this means that all that Śākyamuni Buddha has said is sure to come true eventually. To come true eventually is to testify that what the Buddha said is the truth. There can be no testimony more definite than this.
There is a deep meaning in the image of the Tathāgata Abundant Treasures as the truth and the Tathāgata Śākyamuni as its preacher sitting side by side cross-legged on the lion throne in the Stupa of the Precious Seven. This symbolizes the fact that were it not for a person who preaches the truth, ordinary people could not realize it, and that a preacher of the truth is as much to be honored as the truth itself.
Lastly, the great assembly reflected thus: “The Buddhas are sitting aloft and far away. Would that the Tathāgata by his transcendent powers might cause us together to take up our abode in the sky.” Then immediately Śākyamuni Buddha, by his transcendent powers, transferred the great assembly to the sky. This signifies that if people discover their buddha-nature in themselves, they will be able immediately to make their abode in the world of the buddhas.
In this chapter, grasping the meaning of the text as a whole is more important than understanding the meaning of specific verses or words.
Underscore “the Lotus Sutra often represents abstract ideas in the form of concrete images in order to help people grasp them.” This is where I stumble. I’m something of a literalist. Many Treasures is introduced by Śākyamuni in this way:
In that world lived a Buddha called Many-Treasures. When he was yet practicing the Way of Bodhisattvas, he made a great vow: ‘If anyone expounds a sūtra called the Lotus Flower of the Wonderful Dharma in any of the worlds of the ten quarters after I become a Buddha and pass away, I will cause my stūpa-mausoleum to spring up before him so that I may be able to prove the truthfulness of the sūtra and say ‘excellent’ in praise of him because I wish to hear that sūtra [directly from him].”
To suggest instead, as Nikkyō Niwano does, that Many Treasures somehow represents “the absolute truth that was realized by the Tathāgata Śākyamuni” seems at best a stretch. Why not accept the “concrete image” and Śākyamuni’s explanation?
On the other hand, I find Nikkyō Niwano’s explanation of the symbolism of the two places and three assemblies of the Lotus Sutra quite revealing.
Śākyamuni Buddha is said to have expounded this sutra at two places and three assemblies. First it was preached at the assembly on Vulture Peak, next at the assembly held in the sky, and last again at the assembly on Vulture Peak. The spiritual significance of the two places and the three assemblies is as follows.
On receiving the teachings of the Buddha, at first we cannot understand them unless they are closely linked with our present actuality. The first preaching of the Lotus Sutra on the earth means that the Buddha first revealed his teachings based on actuality. This is the teaching of wisdom. Next, the preaching of the sutra in the sky, away from the earth, indicates the Buddha as the ideal that takes a step beyond actuality. This is possible through the absolute compassion shown by the Buddha. But his compassionate teaching is meaningless unless we demonstrate it in our actual lives. Therefore, the final preaching of the Lotus Sutra returns to actuality (the earth).