Lotus Sutra

Like many Buddhist sutras, the Lotus Sutra begins with the words ‘This is what I heard’ (or ‘Thus I heard’). It then identifies the setting as Eagle Peak in Rajagriha and names representatives of the countless arhats, bodhisattvas, heavenly gods and other beings, human and non-human, who have gathered there to hear Shakyamuni preach. The Buddha then preaches the ‘Sutra of Immeasurable Meanings’ (Muryogi Sutra), after which he enters into profound meditation. Four kinds of exquisite flowers rain down from the heavens and the earth trembles in six different ways. Then the Buddha emits a beam of light from the tuft of white hair between his brows, illuminating eighteen thousand worlds to the east. All the beings of the six paths as well as the Buddhas and their disciples in all these worlds are clearly visible.

The people in the assembly are astonished at these fabulous omens and, on behalf of them all, Bodhisattva Maitreya (Miroku) asks Bodhisattva Monjushiri, who has already practised under incalculable Buddhas, to explain their meaning.

Monjushiri replies that in the past he has seen other Buddhas emit a beam of light in this way, and afterwards they have expounded the superior teaching. Countless aeons ago, he says, there once appeared twenty thousand Buddhas in succession, each with the same name, Sun Moon Bright (Nichigatsu Tomyo). The last and twenty-thousandth Sun Moon Bright at one time preached a scripture called the ‘Sutra of Immeasurable Meanings’, after which he entered into deep meditation and the very same portents appeared. Then this Buddha immediately expounded a sutra called the Lotus of the Wonderful Law (Myoho-renge-kyo).

At that time, Monjushiri says, there was a bodhisattva in the assembly called Wonderfully Bright (Myoko), accompanied by his eight hundred disciples, among whom was one called Seeker for Fame (Gumyo). Bodhisattva Wonderfully Bright, says Monjushiri, is now himself, and Seeker for Fame is the present Maitreya. The signs they are witnessing are identical to those they saw in the past. Monjushiri concludes that Shakyamuni Buddha is about to expound a scripture called the Lotus of the Wonderful Law.

Shakyamuni arises from his meditation and addresses Shariputra, declaring that the wisdom of all Buddhas is infinitely profound and immeasurable, far beyond the comprehension of the voice-hearers (shomon) and pratyekabuddhas (engaku).[1] Only Buddhas, he says, can realise the true entity or true aspect of all phenomena (shoho jisso), which consists of appearance, nature, entity, power, influence, internal cause, relation, latent effect, manifest effect and consistency from beginning to end.

Shakyamuni then reveals that all Buddhas appear for ‘one great reason’: to enable all people to attain the same enlightenment as themselves. Specifically, they appear in order to ‘open the door of Buddha wisdom to all living beings...to show the Buddha wisdom to living beings...to cause living beings to awaken to the Buddha wisdom...to induce living beings to enter the path of Buddha wisdom.’[2] He goes on to state that the three vehicles[3] - the respective teachings for becoming a voice-hearer, pratyekabuddha and bodhisattva - are not ends in themselves, as he has taught in earlier sutras, but ‘expedient means’ by which he leads people to the one Buddha vehicle.

Shariputra dances for joy, having understood Shakyamuni’s teaching of the true entity of all phenomena and realised that he, too, can attain Buddhahood. Shakyamuni then prophesies that in the far distant future Shariputra will become a Buddha called Flower Glow Thus Come One (Keko).

As only Shariputra has so far grasped what the Buddha is teaching, Shakyamuni relates the parable of the three carts and the burning house[4] to illustrate that the three vehicles are a means to lead people to Buddhahood. He then describes the terrible consequences of denigrating the Lotus Sutra, in a section that includes a passage that was later used as the basis for formulating the so-called ‘fourteen slanders’ against the Law.

The four great men of lifelong wisdom - Subhuti, Mahakatyayana (Katyanana), Mahakashyapa and Mahamaudgalyanana (Maudgalyayana) - representing the voice-hearers, rejoice in their understanding that Shakyamuni’s intention is to reveal the one Buddha vehicle that leads all people to Buddhahood.[5] To display their understanding, they tell the parable of the wealthy man and his poor son, identifying the wealthy man with the Buddha and the poor man with themselves. Just as the poor son did not recognise his wealthy father and was content with lowly employment, so they had not realised they were children of the Buddha, entitled to attain the same state of Buddhahood, being satisfied with inferior teachings. The Buddha, perceiving their limited aspirations, led them gradually to the one Buddha vehicle through provisional teachings. They then declare that they have received the greatest treasure of the Buddha without earnestly seeking it.

Shakyamuni relates the parable of the three kinds of medicinal herbs and two kinds of trees. Although the rain falls equally on all kinds of plants and trees, they absorb the moisture differently and grow to varying heights according to their individual nature. In the same way, though the Buddha impartially expounds only the one Buddha vehicle for all people, their understanding and benefits differ according to their respective capacities.

Shakyamuni prophesies that the four great men of lifelong wisdom are to attain enlightenment. Mahakashyapa will become a Buddha called Light Bright Thus Come One (Komyo); Subhuti, a Buddha called Rare Form Thus Come One (Myoso); Mahakatyayana, a Buddha called Jambunada Gold Light Thus Come One (Embunadai Konko); and Mahamaudgalyayana will become a Buddha called Tamalapatra Sandalwood Fragrance (Tamarabatsu Sendanko). He then declares that next he will reveal the relationship between himself and his disciples in a previous existence.

Shakyamuni relates that in the distant past of he was the sixteenth and youngest son of a Buddha called Great Universal Wisdom Excellence Thus Come One (Daitsuchiso). At that time, he explains, he and his fifteen brothers each expounded the Lotus Sutra that their father had taught them, and some of his disciples from that time have now been reborn amongst his voice-hearer disciples. Through this past relationship he explains again that the ultimate purpose of his appearance in the world is to expound the one vehicle of the Lotus Sutra, and that it is only a connection with this one vehicle that enables all his voice-hearer disciples to attain enlightenment. He then relates the parable of the phantom city to further emphasise the ‘replacement of the three vehicles with the one vehicle’.

Eight - ‘Prophecy of Enlightenment for Five Hundred Disciples’ (Gohyaku Deshi Juki)

Purna Maitrayaniputra (Purna), a voice-hearer disciple, rejoices at having understood the teaching of the one vehicle through realising his relationship to the Buddha in the distant past. Shakyamuni then predicts that he will attain enlightenment as a Buddha called Law Bright Thus Come One. Subsequently, he prophesies that the twelve hundred arhat disciples in the assembly -in two groups of five hundred, then seven hundred - will also attain Buddhahood. All will become Buddhas with the same name, Universal Brightness (Fumyo). To show their understanding of the one-vehicle teaching, the first five hundred of the arhats then recite the parable of the gem in the robe.

Nine - ‘Prophecies Conferred on Learners and Adepts’ (Ju Gaku Mugaku Ninki)[6]

Shakyamuni then predicts that Ananda, his cousin and personal attendant, will become a Buddha called Mountain Sea Wisdom Unrestricted Power King Thus Come One (Sengaie Jizaitsuo); while Shakyamuni’s son, Rahula, will become a Buddha called Stepping on Seven Treasure Flowers Thus Come One (Toshippoke). He continues by prophesying enlightenment for two thousand voice-hearer disciples, both the learners (gaku) and adepts - those who, having mastered the highest stage of Agama enlightenment and become arhats, have nothing more to learn (mugaku). All two thousand, he declares, will become Buddhas called Jewel Sign Thus Come One (Hoso).

Through Bodhisattva Medicine King (Yakuo), Shakyamuni addresses the eighty thousand great bodhisattvas who have gathered from throughout the universe to hear him preach. One who hears even a single phrase or verse of the Lotus Sutra, Shakyamuni declares, and devotes to it even a single moment of rejoicing, will without fail attain supreme enlightenment. Moreover, one who teaches to another even a single phrase of the sutra should be regarded as the Buddha’s messenger, sent to carry out his work.

Shakyamuni also states the so-called ‘three rules of preaching’ - to ‘enter the Thus Come One’s room’, or display profound compassion; ‘put on the Thus Come One’s robe’, or have a gentle and forbearing mind; and ‘sit in the Thus Come One’s seat’, or perceive the emptiness of all phenomena (ku). This chapter also mentions the five practices of the Lotus Sutra - to embrace, read, recite, teach and transcribe it.

Suddenly, a magnificent treasure tower some five hundred yojana[8] in height emerges from beneath the earth and floats in mid-air. A voice comes from within, praising Shakyamuni Buddha and declaring that all he has taught so far in the Lotus Sutra is true. On behalf of the startled assembly, Bodhisattva Great Joy of Preaching (Daigyosetsu) asks to know the meaning of this event.

Shakyamuni explains that inside the tower is a Buddha called Many Treasures (Taho), who once lived in the land of Treasure Purity, an incalculable number of worlds to the east. Though he has long since entered nirvana, he has made a vow that whenever someone might preach the Lotus Sutra, he will appear in the Treasure Tower and testify to the truth of that sutra.

Great Joy of Preaching asks to see Many Treasures Buddha. Shakyamuni explains that, to open the door to the Treasure Tower, he must first gather from throughout the universe those Buddhas who are preaching the Law as emanations of himself; he then proceeds to transform the land three times (sampen doden) to make room for them.

First he purifies the saha world[9] by removing those of Humanity and Heaven to other lands, leaving no one but the assembled multitude. Then he uses his mystic powers to purify two hundred billion nayuta worlds in each of the eight directions.[10] In those worlds there are now no longer any beings of the worlds of Hell, Hunger, Animality or Anger; that is, of the four evil paths. He also removes those of Humanity and Heaven to other worlds, so that these purified lands are not inhabited by any in the six paths (the six lower life states). He then purifies yet another two hundred billion worlds in each of the eight directions in the same way.

Now that the saha world and the other two groups of worlds have been transformed into Buddha lands, all the Buddhas assemble from throughout the universe, seating themselves on lion thrones under jewel trees. Shakyamuni then opens the Treasure Tower and Many Treasures Buddha invites him to share his seat, whereupon Shakyamuni uses his mystic powers to raise the entire assembly into open space. Thus begins the Ceremony in the Air.

Seated beside Many Treasures Buddha in the Treasure Tower, Shakyamuni then makes three pronouncements, in which he calls on the multitude to propagate the Lotus Sutra after his death. During the third of these he states the comparisons known as the six difficult and nine easy acts, which emphasise the difficulty of embracing and teaching the Lotus Sutra ‘after the Buddha has passed into extinction’.

Shakyamuni starts by disclosing that in a past life he was a king who renounced his throne to seek the truth. For one thousand years he served a hermit called Asita (Ashi), who taught him the Lotus Sutra. This hermit, he explains, is the present Devadatta. He prophesies that in the distant future Devadatta will attain enlightenment as a Buddha called Heavenly King Thus Come One (Tenno).

Shakyamuni then addresses a bodhisattva called Wisdom Accumulated (Chishaku), urging him to stay and listen to the discourse of Bodhisattva Manjushri (Monju) rather than return to his own land. Manjushri relates how he has preached the Lotus Sutra in the palace of the Dragon King and converted innumerable beings. Wisdom Accumulated wants to know if there is anyone who applies the sutra in practice and gains Buddhahood quickly. Manjushri replies that the eight-year-old daughter of the Dragon King has attained the stage of non-regression[11] and is capable of readily achieving the supreme Buddha wisdom. Wisdom Accumulated and Shariputra both challenge this on the grounds that Buddhahood requires the practice of austerities spanning many aeons, Shariputra adding that women are said to possess the five obstacles[12] and to be incapable of attaining enlightenment.

By now the Dragon King’s daughter has appeared in front of them. She presents a jewel to Shakyamuni, then at once transforms herself into a male and instantaneously perfects bodhisattva practice. Acquiring the thirty-two features and eighty characteristics of a Buddha, she appears in ‘the Spotless World of the south’, where she preaches the Lotus Sutra to all living beings in the ten directions,[13] causing the assembly at Eagle Peak to rejoice and silencing the doubts of Wisdom Accumulated and Shariputra.

Bodhisattva Medicine King (Yakuo) and his retinue of twenty thousand bodhisattvas make a vow before Shakyamuni to propagate the Lotus Sutra in this world after his death. A vow of propagation in other worlds is made by five hundred arhats who have received a prophecy of future enlightenment, and by another eight thousand voice-hearer disciples, both learners and adepts.

Shakyamuni then prophesies enlightenment for Mahaprajapati, his maternal aunt (who raised him almost from birth following the death of his mother); and Yashodhara, who was his wife before he renounced the world. These two and their retinue of six thousand nuns also vow to spread the Lotus Sutra after the Buddha’s death.

Then eighty myriads of millions of nayutas of bodhisattvas make a vow, in verse, to teach the sutra in the fearful evil age after the Buddha’s demise, listing the types of persecution that will be met in propagating the Lotus Sutra during this time.[14]

In response to a question from Bodhisattva Manjushri (Monju) about how bodhisattvas should practise Buddhism in the evil latter age, Shakyamuni expounds four ways of practice - by peaceful deeds, words, thoughts and vows. He also relates the parable of the priceless gem in the topknot to explain the importance of teaching the Lotus Sutra only after thoroughly preparing one’s listeners.

The innumerable great bodhisattvas who have assembled from other worlds vow to spread the Lotus Sutra in the saha world after the Buddha’s death. Shakyamuni stops them, however, saying that there is no need: the saha world already has great bodhisattvas who will carry out this task. With this, the earth trembles and splits open, and a host of bodhisattvas emerge, equal in number to the sands of sixty thousand Ganges Rivers, and each with his own retinue. They are headed by four bodhisattvas - Superior Practices (Jogyo), their leader; Boundless Practices (Muhengyo); Pure Practices (Jyogyo); and Firmly Established Practices (Anryugyo).

Bodhisattva Maitreya (Miroku) is astounded at this sight and, on behalf of the assembly, asks Shakyamuni who these bodhisattvas are, where they come from, for what purpose, what Buddha they follow and what teaching they practise. Shakyamuni replies that they are his original disciples - Bodhisattvas of the Earth - whom he has been teaching since long ago. Maitreya again asks to know how, in the mere forty-odd years since his awakening, Shakyamuni has managed to teach so many countless bodhisattvas. He begs him to explain further, for those present on Eagle Peak and for the sake of people in the future who may have doubts about this point. In response Shakyamuni preaches the following ‘Life Span’ (Juryo) chapter.

The chapter begins with a ritual exchange called the ‘three exhortations and four entreaties’, in which the Buddha three times urges the multitude to believe and accept his words, and the assembly four times begs him to preach. ‘You must listen carefully,’ Shakyamuni then says, ‘and hear of the Thus Come One’s secret and his transcendental powers.’

He goes on to explain that while all heavenly gods, human beings, asuras[16] and other beings think that he first attained enlightenment in this lifetime ‘in the place of practice not far from the city of Gaya’, it has actually been an incalculable length of time (gohyaku jintengo) since he became enlightened. Ever since that time he has been here in this world preaching the Law, appearing as many different Buddhas and using various means. Though he says he enters nirvana, he merely uses his death as a means to arouse in the people the desire to seek a Buddha. He illustrates this idea with the parable of the excellent physician and his sick children.

The chapter concludes with a verse section called the Jigage, which restates the important teachings of the preceding prose section.[17]

Shakyamuni explains that all who heard his preaching concerning his original enlightenment have gained immeasurable benefit. These benefits differ, however, some being more profound than others. The latter part of the chapter expounds the unfathomable benefit of embracing and practising the Lotus Sutra after the Buddha’s death.

In reply to a question from Bodhisattva Maitreya, Shakyamuni describes the benefits of rejoicing at hearing the revelation of his original enlightenment in the distant past. He also relates the principle of continual propagation to the fiftieth person, as follows: a person rejoices on hearing the Lotus Sutra after the Buddha’s death and preaches it to a second person, who in turn preaches it to a third, and so on, until a fiftieth person hears the sutra. Shakyamuni explains that the benefit this fiftieth person receives by rejoicing at hearing the sutra is immeasurable; all the more so is that obtained by the first person to hear it.

Shakyamuni then explains that by carrying out the five practices - embracing, reading, reciting, teaching and transcribing the Lotus Sutra - one can purify his six sense organs (eyes, ears, nose, tongue, body and mind). He also enumerates the virtues to be gained through this process of purification.

Shakyamuni illustrates the benefit of embracing and practising the Lotus Sutra, and the gravity of retribution for slandering its votaries, through the story of Bodhisattva Never Disparaging (Jofukyo).

Never Disparaging lived in the Middle Day of the Law of a Buddha called Awesome Sound King Thus Come One, at a time when arrogant monks held great authority and Buddhism was in decline. He would always hold all the people he met in great respect, bowing to them and saying, ‘I have profound reverence for you; I would never dare treat you with disparagement or arrogance. Why? Because you are all practising the bodhisattva way and are certain to attain Buddhahood.’[18]

Monks, nuns, laymen and laywomen all mocked him, however, and attacked him with sticks and rocks. But Never Disparaging persevered in his practice and, after expiating all his past offences, achieved the purification his six senses and attained supreme enlightenment through the Lotus Sutra. The arrogant people who had once persecuted him became his followers but, due to their past actions, fell into the hell of incessant suffering, where they remained for one thousand kalpas[19]. Eventually, however, they were able to meet Never Disparaging again and were converted by him to the Lotus Sutra.

Shakyamuni identifies Never Disparaging as himself in a previous existence, adding that all those who slandered him have now attained the stage of non-regression and are in the present assembly. They are Bhadrapala and his group of five hundred bodhisattvas; Lion Moon (Simhachandra) and her five hundred nuns; and Thinking of Buddha (Sugatachetana) and his five hundred laymen. He then urges that the Lotus Sutra be single-mindedly embraced and propagated after his death.

Twenty-one - ‘Supernatural Powers of the Thus Come One’ (Nyorai Jinriki)

The Bodhisattvas of the Earth vow to propagate the Lotus Sutra after the Buddha’s death, at which Shakyamuni displays his mystic powers. He then states that although the Buddha’s mystic powers are so vast and great, the benefit of the Law indicated in the sutra surpasses them all, and declares to the Bodhisattvas of the Earth, ‘To put it briefly, all the doctrines possessed by the Thus Come One, all the freely exercised supernatural powers of the Thus Come One, the storehouse of all the secret essentials of the Thus Come One, all the most profound matters of the Thus Come One - all these are proclaimed, revealed, and clearly expounded in this sutra.’[20]

Shakyamuni then transfers to Bodhisattva Superior Practices and the other Bodhisattvas of the Earth the responsibility for practising and propagating the sutra after his death.

After the specific transfer of the Law to the Bodhisattvas of the Earth in the preceding chapter, Shakyamuni makes a general transfer of the Law to all the bodhisattvas in the assembly. Then all the Buddhas who have gathered from throughout the universe return to their respective lands, the Treasure Tower returns to its original place, and the assembly returns to Eagle Peak, marking the end of the Ceremony in the Air.

Twenty-three - ‘Former Affairs of the Bodhisattva Medicine King’ (Yakuo Bosatsu Honji)

Bodhisattva Constellation King Flower (Shukuoke) implores Shakyamuni to talk about the past practices of Bodhisattva Medicine King (Yakuo). Shakyamuni explains that there was once a bodhisattva called Gladly Seen by All Living Beings (Issai Shujo Kiken) who heard the Lotus Sutra from a Buddha named Sun Moon Pure Bright Virtue Thus Come One (Nichigatsu Jomyotoku). In gratitude he burned his body as an offering to the Lotus Sutra for twelve hundred years. When his body was finally burnt out he was born once more in the land of Sun Moon Pure Bright Virtue Thus Come One and burned his elbows for a further seventy-two thousand years.

Shakyamuni then sets forth ten comparisons and twelve similes illustrating the supremacy of the Lotus Sutra and the benefit of faith in it. Towards the end of the chapter he again urges the propagation of the sutra in the future. This section includes the passage, ‘After I have passed into extinction, in the last five-hundred-year period you must spread it [the sutra] abroad widely throughout Jambudvipa[21] and never allow it to be cut off’,[22] formerly translated as ‘In the fifth five hundred years after my death, accomplish worldwide kosen-rufu and never allow its flow to cease.’

Shakyamuni begins by emitting a beam of light from the knob of flesh on top of his head, and a second beam from the white curl between his eyebrows, illuminating innumerable Buddha lands to the east. Amongst these is a land called Adorned with Pure Light (Jokoshogon), in which dwells the Buddha Pure Flower Constellation King Wisdom Thus Come One (Jokeshukuochi), attended by Bodhisattva Medicine Sound (Myoon). No sooner has this world been illuminated than Medicine Sound announces to Pure Flower Constellation King Wisdom Thus Come One that he will go to the saha world to make offerings to Shakyamuni Buddha. After causing eighty-four thousand jewelled lotuses to appear magically on Eagle Peak, he arrives with a retinue of eighty-four thousand bodhisattvas.

Bodhisattva Manjushri begs Shakyamuni to tell the assembly what causes Medicine Sound has made in order to acquire his mystic powers. Shakyamuni explains that in the remote past Medicine Sound served a Buddha called Cloud Thunder Sound King (Unraionno) for two thousand years, offering him one hundred thousand kinds of music and eighty-four thousand alms bowls made of seven kinds of gems. As a result of this devotion he acquired such abilities as the power to appear as a god, a human being, a dragon, a demon or in any other form to preach the Lotus Sutra. He also describes thirty-four forms that Medicine Sound assumes in order to save people. Medicine Sound makes various offerings to Shakyamuni, then returns to his own land.

Twenty-five - ‘The Universal Gateway of the Bodhisattva Perceiver of the World’s Sounds’ (Kanzeon Bosatsu Fumon)[23]

At the start of the chapter, Bodhisattva Inexhaustible Intent asks Shakyamuni to explain why Bodhisattva Perceiver of the World’s Sounds is so called. The Buddha replies that it is because this bodhisattva perceives and saves all those throughout the world who are troubled and who single-mindedly call on his name. He goes on to list seven disasters from which one can be saved by Perceiver of the World’s Sounds: fire, flood, rakshasa demons, swords and staves, attack by demons, imprisonment and attack by bandits. Perceiver of the World’s Sounds, he says, also frees people from the three poisons of greed, anger and stupidity (or ignorance), and grants the prayers of children, assuming any shape at will to preach the Buddha’s teaching. Shakyamuni then lists thirty-three forms which Perceiver of the World’s Sounds can take to save people. Moreover, he states, Perceiver of the World’s Sounds gives one fearlessness in times of trouble or danger.

Bodhisattva Inexhaustible Intent then offers a jewelled necklace to Perceiver of the World’s Sounds, who in turn divides it in two and offers one half to Shakyamuni and the other to the Treasure Tower.

Bodhisattvas Medicine King (Yakuo) and Brave Donor (Yuze), heavenly gods including Vaishravana (Bishamon) and Upholder of the Nation (Jikoku), and the demon Mother of Devil Children (Kishimojin) and her ten daughters recite dharanis to protect those who propagate the Lotus Sutra in the evil Latter Day of the Law. Dharanis are mystic spells that are said to embody the powers and benefits of a Buddha. After Mother of Devil Children and her daughters have chanted their dharanis they say:

         If there are those who fail to heed our spells
           and trouble and disrupt the preachers of the Law,
           their heads will split in seven pieces
           like the branches of the arjaka tree.[24]

Shakyamuni then describes the great benefit they will receive for protecting the votaries of the Lotus Sutra.

Twenty-seven - ‘Former Affairs of King Wonderful Adornment’ (Myoshogonno Honji)

Shakyamuni relates the story of a king called Wonderful Adornment (Myoshogon). He lived in the remote past during the time of a Buddha called Cloud Thunder Sound Constellation King Flower Wisdom (Unraion-shukuo Kechi), who expounded the Lotus Sutra. The king’s two sons, Pure Storehouse (Jozo) and Pure Eye (Jogen) begged their mother, Pure Virtue (Lady Jotoku), to come with them to listen to the Buddha, but she replied that first they must persuade their father. He was a devout believer in Brahmanism, and she suggested that they perform magical feats to demonstrate to him the power of Buddhism. They displayed their mystic powers to Wonderful Adornment and awakened in him a desire to hear the Buddha preach. Together with his wife, sons, ministers and attendants, Wonderful Adornment went to make offerings to Cloud Thunder Sound Constellation King Flower Wisdom, and received from him a prophecy of Buddhahood. The king proclaimed that his sons were good friends (zenchishiki) because they had led him to Buddhism. Then he, his wife and sons renounced the world and became the Buddha’s disciples.

After relating this tale, Shakyamuni identifies Wonderful Adornment as the present Bodhisattva Flower Virtue (Ketoku), who is among the assembly at Eagle Peak. Pure Virtue he identifies as a noble bodhisattva, and Pure Storehouse and Pure Eye are bodhisattvas Medicine King and Medicine Superior respectively.

Twenty-eight - ‘Encouragements of the Bodhisattva Universal Worthy’ (Fugen Bosatsu Kambostu)

Bodhisattva Universal Worthy (Fugen) arrives from the land of the Buddha King Above Jewelled Dignity and Virtue (Hoitoku Joo Bosatsu) in the eastern part of the universe, to pay homage to Shakyamuni and hear him preach. He asks how one can contrive to encounter the Lotus Sutra after the Buddha’s passing. Shakyamuni answers that there are four requisites: to be under the Buddha’s protection; to plant numerous roots of virtue; to carry out correct meditation; and to arouse the determination to save all people. Universal Worthy then vows to protect the Lotus Sutra and all those who embrace and propagate it in the evil Latter Day of the Law.

Shakyamuni again briefly declares the great blessings of the sutra, after which, overjoyed, the assembled multitude bows to him and departs.

[1] Voice-hearers and pratyekabuddhas: ‘Men of the two vehicles’ i.e. those in the worlds of Learning and Realisation.

[2]LS2, 31

[3]Three vehicles: Also known as the paths of Learning, Realisation and Bodhisattva. The teachings of the Buddha are likened to ‘vehicles’ because they convey people to a higher state of being.

[4]For this and the other parables related in the Lotus Sutra, see the section below entitled ‘The Seven Parables’ .

[5] In Shakyamuni’s previous teachings, ‘men of the two vehicles’ were specifically denied the possibility of attaining Buddhahood. In the ‘Simile and Parable’ chapter Shariputra has already received a prophecy from Shakyamuni that he will attain enlightenment; now another four disciples are told that they will become Buddhas: in the assembly on Eagle Peak people were filled with joy and great hope for the future.

[6]Often abbreviated as the Ninki chapter.

[7]Often abbreviated as the Hoto chapter.

[8] Yojana: thought to be roughly equivalent to seven kilometres.

[9]Saha world: this real world of suffering and endurance

[10]Eight directions: eight points of the compass.

[11] Non-regression:

[12]Five obstacles: the five limitations of women, as stated in some Buddhist texts. They are that women cannot become a Brahma heavenly king (Bonten), the king Shakra (Taishaku), a devil king, a wheel-turning sage king or a Buddha.

[13]Ten directions: the eight points of the compass, plus up and down. Indicates everywhere.

[14] This passage includes the ‘twenty-line verse’ that was used by Miao-lo (and later Nichiren Daishonin) to clarify what he termed ‘the three powerful enemies’ who would oppose the spread of the Law in the Latter Day.

[15] This chapter marks the end of the theoretical teaching (shakumon) and the beginning of the essential teaching (honmon) of the Lotus Sutra.

[16]Asuras: in Indian mythology, angry and belligerent demons.

[17] The ‘Life Span’ chapter is the single most important chapter in the Lotus Sutra, in which Shakyamuni reveals the eternity of the Buddha’s life, and that he himself became enlightened by practising the Mystic Law. Nichiren Daishonin states: ‘Were it not for the presence of the “Life Span” chapter among all the teachings of Shakyamuni, they would be like the heavens without the sun and moon, a kingdom without a king, the mountains and seas without treasure, or a person without a soul. This being so, without the “Life Span” chapter, all the other sutras would be meaningless’ (WND, pp. 183-4).

[18]LS20, pp. 266-7.

[19]Kalpa: an extremely long period of time, definitions of which vary according to different explanations.

[20]LS21, p. 274.

[21]Jambudvipa: One of four continents situated in the four directions with Mount Sumeru at the centre, according to the ancient Indian world view. This continent is populated with people of bad karma; it is said, therefore, that Buddhism appears and spreads there in order to save them.

The Lotus Sutra - II. An outline of the Lotus Sutra

Chapter by chapter summary