The Benefit of Human Revolution

Shakyamuni responds to the audience’s questions, explaining that this sutra comes “from the dwelling and abode of the Buddha.  It’s aim is to lead all living beings to conceive the desire for enlightenment.  And it abides in the practices carried out by bodhisattvas” (LSOC, p21) and then starts to explain the ten benefits of following the sutra. 

This post focuses on the first of the ten benefits and is one of my favourite sections of the Lotus Sutra.  This extensive list of benefits, all of which make up only the FIRST of the ten benefits, reveals human revolution in action, and explains how negative tendancies and fundamental darkness can be changed into positive traits through this practice.

“Good men, the first [great benefit] is that this sutra can cause bodhisattvas who have not yet conceived the desire for enlightenment to conceive such a desire.

It can cause those who are without compassion or benevolence to nurture compassionate minds.

It can cause those who delight in killing and slaughter to nurture minds of great pity.

It can cause those filled with envy and jealousy to nurture minds of joyful acceptance.

It can cause those who are begrudging and attached to things to nurture minds capable of relinquishing.

It can cause those who are close-fisted and greedy to nurture minds of almsgiving.

It can cause those of abundant arrogance and pride to nurture minds that uphold the precepts.

It can cause those much given to wrath and anger to nurture forbearing minds.

It can cause those who are indolent and lazy to nurture minds of diligence.

It can cause those who are scatterbrained and disordered to nurture minds devoted to meditation.

It can cause those with much ignorance and folly to nurture minds of wisdom.

It can cause those who are not yet capable of saving others to nurture minds set upon saving others.

It can cause those who practice the ten evil acts to nurture minds devoted to the ten good acts.

It can cause those who delight too much in the conditioned to strive for minds fixed on the unconditioned.

It can cause those whose minds are given to regression to cultivate minds of non-regression.

It can cause those given to outflows to nurture minds free of outflows.

It can cause those with many earthly desires to nurture minds that cleanse and extinguish such desires. 

Good men, this is called the first benefit and inconceivable power of this sutra”  (LSOC, p21-22)

Do You Hear What I Hear?

“If there are living beings who are able to hear this sutra, they will gain great profit.  Why?  Because if they can practice it, then without fail they will quickly gain unsurpassed enlightenment.  As for those living beings who are unable to hear it, one should know that they will lose great profit, for though immeasurable, boundless, inconceivable asamkhya kalpas* may pass, they will in the end fail to gain unsurpassed enlightenment.  Why?  Because they will not know about the great direct way to enlightenment, but will travel perilous byways beset by numerous hindrances and trials.”  (LSOC, 20-21)

*an immeasurable period of time, approximately 10⁵¹ x 16 million years!

Picture by AZNcelly at deviantart.com 

There may naturally be some people who remain totally ignorant about Shakyamuni's Lotus Sutra and Nichiren's daimoku, and consequently are unable to receive the great benefits, but I think it’s interesting that the sutra states “those living beings who are unable to hear it” because this strikes right to the heart of our faith in Nichiren Buddhism.   In addition to those that are naturally ignorant of the sutra, there will also be those that have listened to it or heard about it, and yet they fail to truly hear it, they fail to embrace it within their lives and they may even actively slander this profound teaching.

Shakyamuni reiterates this point later in “The Teacher of the Law” chapter, stating:

“[I]f there are those who will listen to this sutra, then they are capable of practicing the bodhisattva way in a fitting manner.  If among the living beings who seek the buddha way there are those who see or hear this Lotus Sutra, and who, having heard it, believe, understand, and embrace it, then you should know that these people can draw near to supreme perfect enlightenment.”  (LSOC10, p204)

And, in “The Doctrines of Three Thousand Realms”, Nichiren writes “Living being whose ears are touched by the daimoku are living beings who will gain merit" (WND-2, p88)

Water Water Everywhere

“The principles of these various doctrines that you have expounded upon in past days—how do they differ from those you are expounding now?” …

“Good men, the Law may be compared to water that can wash away dirt and defilement. A well, a pond, a river, a stream, a brook, a channel, a vast sea—all are capable of washing away all kinds of dirt and defilement. And the water of the Law is like this, because it can wash living beings clean of the dirt of earthly desires.

“Good men, water possesses a single nature, but rivers, streams, wells, ponds, brooks, channels, and vast seas each have their particular differences. The nature of the Law is like this too—in its ability to wash away grime and impediment, it is without differentiation.”  (LSOC, p14-15)

Water is water, but depending on the context it can come in a variety of depths and surface areas.  Some of Shakyamuni’s teachings may be very specific and short, while others are much more informative and illuminating.    

All of them have the ability to cleanse the body, even if only a small part of it, but it is only within the Lotus Sutra that we find the one path to Buddhahood which Shakyamuni awoke to under the Bodhi Tree.  The Mystic Law of the Lotus Sutra is wider and deeper than any other sea and contains the immeasurable wisdom of the universe to purify the whole body and mind throughout all three existences. 

This is a running theme throughout the Lotus Sutra and there are many references to Shakyamuni's decision to reveal the ultimate Law of the universe in various ways and in various stages according to the ability of the people during those times.   

In the Latter Day of the Law, Nichiren Daishonin illuminated the practice of chanting “Nam Myoho Renge Kyo” and, while it may only consist of seven syllables, it contains all of the benefits and all of the "wisdom of the buddhas [which] is infinitely profound and immeasurable" (LSOC, 56). 

Life Begins At 40

“Good men, in the past I sat upright for six years under the bodhi tree in the place of enlightenment and was able to gain supreme perfect enlightenment. With the Buddha eye I observed all phenomena and knew that this enlightenment could not be explained or described. Why? Because I knew that living beings are not alike in their natures and desires. And because their natures and desires are not alike, I preached the Law in various different ways. Preaching the Law in various different ways, I made use of the power of expedient means. But in these more than forty years, I have not yet revealed the truth. ... Good men, ... I rose up from under the kingly [Bodhi] tree, proceeded to Deer Park in Varanasi, and turned the wheel of the Law, preaching the four noble truths for Ajnata Kaundinya and the other five ascetics ... During the middle period, both here and in various other places, for the sake of the monks and the host of bodhisattvas I expounded and set forth the twelve-linked chain of causation and the six paramitas... And now once more I am here expounded this great vehicle Immeasurable Meanings Sutra.” (LSOC, p15-16)

This is another one of those signposts that T’ien-T’ai used to classify all of the Buddha’s sutras and this one clearly states that:

(i)                Shakyamuni awoke to this Law when he sat under the bodhi tree.

(ii)              Because of its difficulty and the difference in people’s abilities, he had to preach this sutra in various different ways prior to this moment.

(iii)            In more than 40 years, he hasn’t revealed this truth – the truth he was awakened to under the bodhi tree.

The Path To Buddhahood

Immeasurable Meanings Sutra - Chapter 1 and Chapter 2

At that time ... for the sake of the bodhisattvas [the world-honoured one] preached the great vehicle sutra entitled Immeasurable Meanings Sutra, a teaching to instruct the bodhisattvas.  (LSOC1, p37)

We now jump to The Immeasurable Meanings Sutra, the Opening sutra and prologue to the main Lotus Sutra.  Chapter 1 of the Immeasurable Meanings Sutra introduces the cast of characters (devils, animals, people, bodhisattvas, etc.) that are attending the lecture and states that they have all excelled in their specific practices ("the four noble truths, six paramitas, twelve-linked chain of causation") to become proficient in their fields of learning, realization and bodhisattva. 

There are frequent references within The Lotus Sutra (and other sutras) to previous knowledge and practices and Nichiren states this is one of the ways in which T'ien-T'ai was able to classify the sutra into their different periods of teachings.

(c) David Barile

Chapter 2 – Preaching the Law – begins with the assembly asking Shakyamuni in a single voice if there is a teaching that will lead them to enlightenment quickly and his response introduces the concept of the Ten Worlds.  (Extracts from the sutra are in bold):

Bodhisattva Great Adornment and the others of the eighty thousand bodhisattvas, speaking in a single voice, then addressed the Buddha, saying: “World-Honored One, if bodhisattvas mahasattva wish to succeed quickly in gaining supreme perfect enlightenment, what sort of doctrines should they practice? What sort of doctrines can cause bodhisattvas mahasattva to succeed quickly in gaining supreme perfect enlightenment?”

The Buddha said to Bodhisattva Great Adornment and the others of the eighty thousand bodhisattvas, “Good men, there is a single doctrine that can cause bodhisattvas to succeed quickly in gaining supreme perfect enlightenment. If bodhisattvas study this doctrine, then they will be able to gain supreme perfect enlightenment. ... this single doctrine is called the doctrine of immeasurable meanings. If bodhisattvas wish to practice and study these immeasurable meanings, then they should observe and perceive how all phenomena, from the beginning down to the present, are in nature and aspect empty and tranquil, without bigness or littleness, without birth or extinction, not abiding, not moving, neither advancing nor retreating, but like vacant space, without any dualism.”  (LSOC, p11-12)

He continues that most people are deluded in their understanding of life and are unable to see connections between their actions and their effects, which leads them to move among the six paths of existence (Hell, Hunger, Animality, Anger, Humanity and Rapture) suffering the effects of their actions:

“But living beings in their vain delusions make wild calculations, saying, this is one thing, that is another, this brings gain, that brings loss, and give rise to thoughts that are not good, carrying out evil acts, transmigrating through the six paths of existence and undergoing sufferings and bitterness for immeasurable millions of kalpas without ever being able to escape.” (LSOC, p12)

He then states that when bodhisattvas can see this reality which causes the suffering of others, they are compelled to act and help others who are living deluded lives:

“Bodhisattvas mahasattva, clearly perceiving that this is so, are moved to pity in their minds, and inspired by great compassion, wish to rescue these beings from their plight.”  (LSOC, p12)

To be able to see this reality though, the World-Honored-One explains that bodhisattvas need to study and learn about the reality of life, such as the laws of appearance (birth), existence, change and disappearance (death).  These studies will lead them to a true realization of the law:

“They should then once more enter deeply into the study of all phenomena. ...When bodhisattvas have in this manner observed the beginning and end of these four aspects and have understood them in their entirety, then they will clearly perceive that all phenomena, never abiding from one instant to the next, are constantly being born anew and passing into extinction, and then they will immediately perceive the true aspect of birth, abiding, change, and extinction.”  (LSOC, p12-13)

And they will then be able to teach others this Law, and with the wisdom that people have different capabilities and states of life they will realize that they might need to teach in different ways to help people understand this one true Law.

“Once they have gained this perception, then they must turn to the capacities, natures, and desires of living beings. Because such natures and desires are immeasurable in variety, the ways of preaching the Law are immeasurable; and because the ways of preaching the Law are immeasurable, its meanings are likewise immeasurable. These immeasurable meanings are born from a single Law, and this Law is without aspect. What is without aspect is devoid of aspect and does not take on aspect.  Not taking on aspect, being without aspect, it is called the true aspect.”  (LSOC, p13)

By Learning and through Realization of the truth of this law, they can then teach others compassionately (Bodhisattva) who will then go on to teach others as well.

“When bodhisattvas mahasattva rest and abide in this understanding of the true aspect of all phenomena, then the pity and compassion that they put forth will be based on clear understanding and not groundless, and they will be truly capable of rescuing living beings from the sufferings that they undergo. And once they have rescued them from suffering, they will preach the Law for them and enable living beings to enjoy ease and delight.”  (LSOC, p13)

Finally, The World-Honored-One concludes his response to the question by saying that if bodhisattvas practise in such a way they will achieve enlightenment (Buddhahood) quickly. 

“Good men, if bodhisattvas are able in this manner to practice the immeasurable meanings of this all-embracing doctrine, then they are certain to succeed quickly in attaining supreme perfect enlightenment." (LSOC, p13)

Finally, he reassures them that this one true Law is protected by all Buddhas and cannot be disproved by devils or non-believers:

"Good men, this profound, unsurpassed great vehicle Immeasurable Meanings Sutra is true and correct in word and principle, worthy of unsurpassed veneration. It is guarded and protected by all the buddhas of the three existences. There is no devil host, no congregation of non-Buddhist believers who can invade it, nor can it be destroyed by any erroneous views or accidents of birth and death. Therefore, good men, if bodhisattvas mahasattva wish to gain unsurpassed enlightenment quickly, they should practice and study this profound, unsurpassed great vehicle Immeasurable Meanings Sutra.”  (LSOC, p13)

The Greatest Show on Earth

“At one time the Buddha was in Rajagriha, staying on Mount Gridhrakuta.  Accompanying him were a multitude of leading monks… Their names were Ajnata Kaudinya … Shariputra … nun Mahapajapati … nun Yashodhara … Bodhisattva Manjushri … Bodhisattva Maitreya … heavenly king Shakra … King Brahma … eight dragon kings … And there was King Ajatashatru, the son of Vaidehi, with several hundreds of thousands of followers.”  (LSOC1, p35-37)

EAGLE PEAK

Like many of Shakyamuni’s teachings, the introduction begins with a list of those that were attending this lecture and the place, which in this case was Eagle Peak, a rocky patch of land on Mount Gridhrakuta, which is probably suitable for a group of about a 100 people at most.

A CAST OF THOUSANDS…

In the next section we will look at some of the specific people present at the lecture, but in general terms, this is the largest gathering of men, women, monks, nuns, gods, creatures, etc. and is estimated to be anywhere from 300,000 to several million individuals!   The sheer size would make this particular meeting impossible for the venue, but the magnitude of characters present is testament to the greatness of this teaching and shows that people (and creatures) from all walks of life, realms and stages of learning can benefit from this teaching.

In “The Wisdom of The Lotus Sutra: Volume 1”, Katsuji Saito observes that this assembly has representatives from the nine worlds of hell to bodhisattva and that “the assembly of the “Introduction” chapter is a manifestation of all beings of the nine worlds enfolded within the Buddha’s own life.” (p86)

And we also see that as well as monks, there are nuns, laymen and laywomen.  So already we have an indication that this teaching is for everyone – it is not exclusively for monks, but also for laymen, and we also have an assembly that includes women (both nuns and laywomen)

…INCLUDING THESE INDIVIDUALS

Ajnata Kaudinya & King Ajatashatru	The first person mentioned in the assembly is Ajnata and the last person mentioned is King Ajatashatru.  This is another major sign that this is a teaching for everyone as Ajnata was Shakyamuni’s first disciple 42 years ago and King Ajatashatru is believed to be the last disciple at the time of this preaching.  So already we knoe that this is a teaching for ALL of his former students.  Everyone that has followed the earlier teachings has come to hear this latest and most complete teaching.  Incidentally, prior to becoming a follower of the Buddha, King Ajatashatru killed his father, tried to kill his mother, and even worked with Devadatta to try and kill Shakyamuni!!  This teaching really is for EVERYONE, even people that have commited the worst of crimes!
Shariputra, Manjushri & Maitreya	These were three of Shakyamuni’s most accomplished and wise disciples, so even people that have studied, learnt everything there is to know (so far) and faithfully carried out the way of bodhisattvas are going to benefit from this teaching.
Mahapajapati, Yashodhara*, Vaidehi (the mother of King Ajatashatru) & the eight dragon kings daughter	A mix of nuns, women, female creatures, etc. that are all here to show that they too can benefit from this great teaching.  Don’t forget in previous teachings, women couldn’t truly achieve enlightenment, unless through their wisdom and good causes in this lifetime, they were fortunate enough to be reborn as a man who could attain Buddhahood in the next life.

* One interesting fact about the Nun Yashodhara is that she is also Shakyamuni's wife, and the wife he abandoned (as well as his son) to embark on his journey to understand the causes of suffering and a method to overcome them.  This may seem like a terrible thing, but when Shakyamuni did return and started to preach about the workings of life and the Mystic Law, both his wife and son became disciples. In the Gosho "A Sage and An Unenlightened Man", Nichiren explains that "one can best repay one's debts of gratitude to one's parents and sovereign by embracing the correct Buddhist teaching and thus leading them to salvation."  (WND-1, p136) .  In Shakyamuni's case, I think the fact that both the wife and son he abandoned took faith demonstrates the eternal benefits they gained despite the sadness, doubts and challenges they may have faced while he was away.

"This Is What I Heard" - Recitation

"This is what I heard" (LSOC1, p 35)

In the previous post we saw how “This” is the Title of the Sutra, but in addition to the title, there is also the content of the teaching – “the twenty-eight chapters and 69,384 characters”.

SPREADING THE WORD

During Shakyamuni’s lifetime most of his sutra weren’t written down, so how did the message spread?

Once they had heard a new sutra, Shakyamuni’s closest disciples would devote their time to memorising that teaching.  They would then travel around their allocated districts to update existing Buddhist followers on the latest teachings and to try and introduce new followers to the teachings.  As most of the larger teachings included words to the effect that this teaching replaced previous ones, new followers could easily join even if they were ignorant of previous teachings.

GONGYO

This may sound like an impossible task, and we are obviously grateful to the many lay members and monks who worked tirelessly to memorize either complete sutra, or sections of a larger sutra, but we also continue this tradition today.

Every morning and evening during gongyo, we recite a passage from chapter 2 and a passage from chapter 16 of the Lotus Sutra.  At first we may have followed along or read from a book, but now many members are able to recite these extracts from memory.  WE have MEMORIZED two essential extracts from the Lotus Sutra and even though we may not understand what we are saying, we are repeating “what we have heard”.  The back of the SGI liturgy books contain a translation of what we are saying, and this is an excellent place to start learning more about the Lotus Sutra, even if you don't want to study all twenty-eight chapters.

THE VOICE CARRIES OUT THE BUDDHA’S WORK

Within our own districts, communities and work places we also carry out the work of the Buddha, by talking to our neighbours, friends and co-workers about our faith and practice.  We may not know everything, but we can all teach others about the Mystic Law of the Lotus Sutra to the best of our ability, even if we can only share the most basic practice of chanting “Nam-Myoho-Renge-Kyo”.  Shakyamuni also encourages us in the Lotus Sutra that we will receive benefits even if we can only share one verse or one phrase of the sutra.

In "On Repaying Debts of Gratitude", Nichiren writes:  "In Japan, China, India, and all the other countries of Jambudvipa, every person, regardless of whether wise or ignorant, will set aside other practices and join in the chanting of Nam-myoho-renge-kyo.  This teaching has never been taught before.  Here in the entire land of Jambudvipa, in all the 2,225 years since the passing of the Buddha, not a single person chanted it.  Nichiren alone, without sparing his voice, now chants Nam-myoho-renge-kyo, Nam-myoho-renge-kyo."  (WND-1, p736)