Peaceful Action, Open Heart, p8The twenty-eight chapters of the Lotus Sutra have usually been divided into two parts. The first part focuses on the historical dimension, what happened in Shakyamuni’s lifetime. This is the historical Buddha seen through our ordinary way of perception. In this dimension, Siddhartha Gautama was born, grew up, left home to seek spiritual truth, practiced and attained great realization, and became the Buddha. He shared his realization and taught the Dharma for the rest of his eighty years of earthly life and then passed into nirvana. Vulture Peak is a real place in India, and you can still go and visit the site where Shakyamuni delivered many of his greatest teachings.
The second part of the Sutra deals with the ultimate dimension. The ultimate dimension shows us the existence of the Buddha on a plane that goes beyond our ordinary perception of space and time. This is the Buddha as a living reality, the Buddha as the body of the Dharma (dharmakaya). In the ultimate dimension, birth and death, coming and going, subject and object, don’t exist. The ultimate dimension is true reality, nirvana, the Dharma realm (dharmadhatu), which is beyond all such dualisms.
Why does the Lotus Sutra have these two dimensions? It is because this Sutra has such a profound message that it cannot be delivered any other way. That message is that everyone has the capacity for Buddhahood. If we only recognize the historical Buddha Shakyamuni, we may feel that since we were not fortunate to live in the time of Shakyamuni, there is no one to testify to our potential Buddhahood here and now. But we do not have to go back 2,600 years in order to hear the message that we too can become a Buddha. We need only to listen very carefully to the message of the Sutra and recognize the Buddha of the ultimate dimension who affirms our capacity for Buddhahood.
Quotes
The Way of Bodhisattvas
There is one sentence in Chapter XVI where the Buddha makes the claim that the benefits he obtained by the practice of the Way of Bodhisattvas have not yet been exhausted. There are some who have tried to make the claim that this statement refers to the chanting of Odaimoku as being the Way of Bodhisattvas and this circles back to indicate that Nichiren is somehow superior to Shakyamuni. It is a convoluted argument, and a false one.
Lecture on the Lotus SutraRepudiating the Small Vehicle
Vasubandhu's Commentary on the Lotus Sutra, p 134In regard to “repudiating [the Small Vehicle],” it says in the Lotus Sutra, “O Śāriputra! In all the worlds of the ten directions there are no two vehicles, let alone three.” “There are no two vehicles” means there is no nirvana attained through the two vehicles. There is only the great enlightenment realized by the tathāgatas. To completely perfect all wisdom is called the great nirvana. It is not the case that the disciples and self-enlightened buddhas [are able to attain] nirvana since there is only the single buddha vehicle.
Odaimoku: The Sacred Title
The third of the Three Great Secret Dharmas is the Odaimoku, Namu Myoho Renge Kyo. In Sino-Japanese, the title of the Lotus Sutra is “Myo Ho Ren Ge Kyo.” These five characters are themselves an expression of the essential core of the teachings of Shakyamuni Buddha taught in the Lotus Sutra. Because the Odaimoku embodies the essence of the Lotus Sutra, the five characters “Myo Ho Ren Ge Kyo” are the key to unlocking the Buddha-nature that resides within all life. When the word Namu, meaning “devotion,” is added to the title, it becomes Namu Myoho Renge Kyo, or “Devotion to the Sutra of the Lotus Flower of the Wonderful Dharma.” According to Nichiren, by chanting “Namu Myoho Renge Kyo” we are expressing our faith in the Eternal Buddha and opening our lives to all the qualities and merits of Buddhahood.
Lotus SeedsSeven Types of Arrogance
What are the seven types of arrogance and what are the seven parables that act as their antidotes?
- The arrogance [of the type of person who] perversely seeks merit [for a prominent position]. That is to say, although [the kind of merit this type of person seeks] is only the highest type of worldly defilements and impurities, he [still wishes to accumulate it because he] seeks the result with outflows of the sublime realm of the heavenly beings. It should be known that “The Parable of the Burning House” is given as the antidote to this.
- The arrogance of the disciples who believe they have the highest attainment. They say to themselves, “There is no difference between our vehicle and the vehicle of the tathāgatas.” It should be known that “The Parable of the Prodigal Son” is given as the antidote to this misconception.
- The arrogance of the determination of [those affiliated with] the Great Vehicle who give rise to this thought: “[Our vehicle] and the vehicles of the disciples and of the self-enlightened buddhas are not separate.” It should be known that “The Parable of the Cloud and Rain” is given as the antidote to this misconception.
- The arrogance [of those who] refer to what is actually nothing as something. Having [attained] mundane meditative trances and meditational attainments, they form the notion [that what they have attained is] nirvana, [though] [what they have] actually [attained] is not nirvana. It should be known that “The Parable of the Phantom City” is given as the antidote to this misconception.
- The arrogance [of those who] are distracted and have no firm establishment in reality. Although in the past they planted the roots of good merit in the Great Vehicle, they do not realize it. Since they do not realize it, they do not seek the Great Vehicle. From their irresoluteness they produce a false comprehension, and refer to [their way as] the “ultimate vehicle.” It should be known that “The Parable of the Concealed Jewel” is given as the antidote to this misconception.
- The arrogance of [those who think that which has no merit] actually has merit. When such people hear the teaching of the Great Vehicle, [although it has merit] they take up that which does not pertain to the Great Vehicle. It should be known that “The Parable of the Crest Jewel” is given as the antidote to this misconception.
- The arrogance of [those who think that which has merit] actually has no merit. Such people do not cultivate the roots of good merit in the ultimate vehicle, and when they hear about it they do not consider it the ultimate one. It should be known that “The Parable of the Excellent Physician” is given as the antidote to this misconception.
Three Types of Sullied Pride
Vasubandhu's Commentary on the Lotus Sutra, p 140What are the three types of sullied pride for the three types of people who have no defilements? They are referred to as the three biased beliefs. What are these three? 1) The belief that the various vehicles are different, 2) the belief that the conventional world and nirvana are different, and 3) the belief that the bodies [of the Buddha] are different. It should be known that [the Buddha] has explained the three equalities as the antidotes to [those who possess] these three types of sullied pride.
What are the three equalities and what do they remedy? 1) The equality of the vehicles means that the disciples receive the prediction of enlightenment since there are not two vehicles, only the single Great Vehicle, and this vehicle is equal and undifferentiated. 2) The equality of the conventional world and nirvana means that in accordance with Prabhūtaratna Tathāgata being in [final] nirvana [even while appearing in the world], the conventional world and nirvana are equal and undifferentiated. 3) The equality of the bodies [of the Buddha] means that although Prabhūtaratna Tathāgata had already entered [final] nirvana, he manifested his body since his own body, the other bodies, and the absolute body [of all the buddhas] are equal and undifferentiated. Thus, the three types of people with sullied pride but no defilements who see this and the other bodies make distinctions and do not understand that the buddha-nature and the absolute body are equal. These people think they have realized the Dharma although they have not. It should be known that as a counteragent to this, the disciples are given a prediction [of their enlightenment].
The Merit of the Bodhisattva and the Merit of the Disciple
Vasubandhu's Commentary on the Lotus Sutra, p 140-141Question: Is it the case that the disciples are given their prediction because they will actually achieve buddhahood, or are they given it even though they will not achieve [buddhahood]? If disciples can actually achieve buddhahood, why [then] do bodhisattvas practice and accumulate a countless variety of merit for immeasurable world-ages? If disciples cannot achieve buddhahood, then why do [the tathāgatas] give them a false prediction?
Answer: That the disciples have received their prediction [shows that] they have attained fixed resolve. It is not the case that these disciples have perfected the true nature (dharmatā). The tathāgatas teach the Dharma of the single vehicle through the three equalities. [They] give the disciples their predictions because the absolute body of the Buddha and the absolute body of the disciples are equal and undifferentiated. It is not the case that [the disciples] have completed the practice of cultivating merit. Therefore [the distinction between the disciples and the bodhisattvas is that] the merit of a bodhisattva is complete, while the merit of a disciple is not.
Putting Theory Into Practice
The Lotus Sutra is very nice sounding theory. It is theory and remains theoretical until you are able to understand it by faith. Knowing something in our brains, knowing the theory, may be helpful in some aspects of life, but in Buddhism, and especially concerning the teachings in the Lotus Sutra, what is important is the actualization in your life. This brings us back to the opening words of Chapter XVI, the statement by the Buddha that understanding the truth of the Lotus Sutra comes from faith.
Lecture on the Lotus SutraKaidan: The Precept Platform
The second of the Three Great Secret Dharmas is the Kaidan, or Precept Platform. The Precept Platform is considered any place where one chants Namu Myoho Renge Kyo, thereby basing one’s life upon the true spirit of Shakyamuni Buddha’s teachings. Traditionally, the Precept Platform was the place where one made formal vows to follow the precepts of Buddhism as a member of the clergy. Nichiren Shonin universalized the concept of the Precept Platform so that all people could uphold the essential teaching and practice of the Lotus Sutra at all times through chanting Namu Myoho Renge Kyo. In Nichiren Buddhism there is no essential difference between the clergy and the laity. The Buddha-nature is equally accessible to all. In addition, the practice of Nichiren Buddhism does not require one to live in a monastery or attend intensive retreats. It is a practice that can be done anytime and anywhere, both by those with families and those who live alone. The most important thing is simply to practice so that wherever you find yourself becomes your Precept Platform.
Lotus SeedsThe True Heart and Compassion of the Buddha’s salvation
Journey of the Path to Righteousness, p 1The Odaimoku we chant, take faith in, and practice in accordance with the teachings of Nichiren is the true heart and compassion of the Buddha’s salvation. This actualization of Myōhō Renge Kyō means to chant the Odaimoku with both the mind and the body as one.
So as all who live in this world would be able to walk the correct path shown to us by the Buddha, as well as to realize this world (in actuality) is a happy and peaceful place, Nichiren devoted his entire life to the propagation of the Lotus Sutra and to the Odaimoku. He strove for every one of us to walk this correct path shown to us by the Buddha who lived in this very world. It is therefore imperative to follow Nichiren’s guidance as a way of life to both cast the mind in a straightforward direction towards the Odaimoku and to also deepen our faith on a daily basis.