These good men and women are great Bodhisattvas. They should be considered to have appeared in this world by their vow to expound the Sūtra of the Lotus Flower of the Wonderful Dharma out of their compassion towards all living beings, although they already attained Anuttara-samyak-saṃbodhi [in their previous existence].

The Buddha declares these lines to Medicine-King Bodhisattva at the beginning of Chapter Nine of the Lotus Sūtra. In the teachings of Nirvāṇa, the goal is to remove suffering so that we can be reborn in a peaceful realm. In this Sūtra, the Buddha reminds us that we who keep this Sūtra have given up the privilege of higher realms so that we can benefit beings where we find ourselves now. We do not fear rebirth in lower realms since our compassion takes us even there so we can benefit beings in those realms.

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Now I will tell you.
Listen to me
With one mind!

The Buddha speaks these verses in Chapter Six of the Lotus Sūtra. When we understand what someone tells us, it is as if we share a mind with that person. When we listen and understand what the Buddha teaches us, we are of one mind with him. We then have the Buddha mind.

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If those of high rank reproach you, view them as formidable enemies of the Lotus Sutra. Consider the opportunity as rare as seeing an uḍumbara that blooms only once in 1000 years, or a blind turtle by chance encountering a log floating in the ocean, and respond with confidence. Even a person who possesses a fief as large as 1000 or 10,000 chō may have his land confiscated or lose his life over a small matter. If you must lay down your life for the sake of the Lotus Sutra, have no regrets.

Nichiren wrote this passage in a Reply to Lord Ueno (Ueno-dono Gohenji). Lord Ueno enjoyed a privileged position in society and was concerned about losing his status and belongings as a result of his faith in the Lotus Sūtra. In this letter, Nichiren reminded Lord Ueno of his true purpose in life, that he had come as a Bodhisattva to benefit all beings by leading them to enlightenment with the Buddha Dharma.

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The Buddha possesses 32 marks of physical excellence, all of which belong to the category of matter. The Brahma’s voice, pure and immaculate voice of the Buddha, however is invisible. Therefore it is impossible for us to depict it in pictures or statues.

Nichiren wrote this passage in his Treatise on Opening the Eyes of Buddhist Images, Wooden Statues or Portraits (Mokue Nizō Kaigen no Koto). The statues, portraits and other images of the Buddha and other protective deities which we use in our practice are not meant to be idols. They are living examples of the perfections to which we aspire and from which we draw strength. The ceremony in which we “Open the Eyes” of an Omandala or anything else we use in our practice reminds us that everything around us has life. When we hear the Buddha’s voice from them, leading us to enlightenment, then we learn how to improve the world for ourselves and all beings.

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Therefore, Star-King-Flower! I will transmit this Chapter of the Previous Life of Medicine-King Bodhisattva to you. Propagate this chapter throughout the Jambudvīpa in the later five hundred years after my extinction lest it should be lost, and lest Māra the Evil One, the followers of Māra, gods, dragons, yakṣas, and kumbhāṇḍas should take advantage [of the weak points of the people of the Jambudvīpa].

The Buddha gives this explanation to Star-King-Flower Bodhisattva in Chapter Twenty-Three of the Lotus Sūtra. The Jambudvīpa is the name the Buddha gives to this world of conflict and attachment in which we live. Nichiren interprets “the later five hundred years” as the time in which we are living today. The story of Medicine-King Bodhisattva is one of a being who does not spare any part of his life to benefit others. This Bodhisattva is confident that he will become enlightened, and that whatever happens to his physical body, he will always be reborn in worlds where he has the chance to benefit others and lead them by the wisdom of the Buddha. This chapter, and all those towards the end of the Lotus Sūtra, give us examples of how to bring the teachings of the Buddha to life.

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Suppose one sets up a needle on top of Mt. Sumeru and throws a piece of string on a windy day from another Mt. Sumeru standing too far to see. It is impossible to thread the needle set up on the first Mt. Sumeru. It is, however, even more difficult to experience the great title of the Lotus Sutra. Therefore you should realize that being able to chant the great title of this sutra is more wonderful than a blind person gaining his eyesight and seeing his parents for the first time.

Nichiren wrote this passage in his Treatise on Chanting the Great Title of the Lotus Sūtra (Shō Hokke Daimoku-shō). Those with great talents, or who have worked hard and made great accomplishments, tend to think that what they have done is normal. They can lose any appreciation for what they have and focus only on what they lack. This passage reminds us of the treasure we enjoy in the five syllables of Myo Ho Ren Ge and Kyo. Just hearing this Great Title is the result of great efforts we have made in the past, whether we appreciate and remember those efforts or not.

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What does the doctrine of spiritual contemplation mean? It means the way of practicing the teaching of the Buddha according to the intent of the Buddha, not necessarily according to what is literally said in the sutra. Suppose there is a man during the time of a famine who offers to the Buddha the only food he has to stay alive for a day. This is the same as offering his life to the Buddha.

Nichiren wrote this passage in his Treatise on Phenomenal and Noumenal Offering (Jiri Kuyō Gosho). The Lotus Sūtra is the highest teaching because it encompasses all beings in all worlds, assuring everyone that they can rid themselves of delusion and reach the Buddha’s enlightenment. The Buddha showed that the universe is constantly changing, even from one moment to the next. When we read the Lotus Sūtra, and allow our minds to become more like the Buddha mind, we learn the meaning behind the words and put that into practice. We do not merely go through the motions mechanically. We understand that calamities are opportunities for us to bring the Buddha’s teaching to life, and that whatever prosperity we gain does not belong to us alone. Whatever we have is for the benefit of all beings.

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When you see anyone who does not receive [this sūtra] by faith, you should show him some other profound teachings of mine, teach him, benefit him, and cause him to rejoice. When you do all this, you will be able to repay the favors given to you by the Buddhas.

The Buddha gives these instructions in Chapter Twenty-Two of the Lotus Sūtra. They remind us to be patient with those whom we work to benefit. Even though they may not be ready to hear the Wonderful Dharma, we can use the Expedient Teachings to prepare them for the Buddha’s highest teaching. When we are assured that countless beings are helping us all to become enlightened, we are less likely to be disappointed in the progress that we see.

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I led all living beings at first with the teaching of the Three Vehicles. Now I will save them by the Great Vehicle only. Why is that? It is because, if I had given them the teaching of the Great Vehicle at first directly from my store of the Dharma in which my immeasurable wisdom, powers and fearlessness are housed, they would not have received all of the Dharma.

The Buddha speaks these words to Śāriputra in Chapter Three of the Lotus Sūtra. This is part of his explanation of why he needed to use expedient teachings of the Three Vehicles prior to giving the Great Vehicle teaching of the Lotus Sūtra, and why expedient teachings need to be set aside. Since the earlier teachings were tailored to the limited capacity of the hearers, they could not hold all of the Buddha’s wisdom. In the Great Vehicle, the Buddha teaches us with his wisdom, and increases our capacity.

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The mother said to them, ‘Show some wonders to your father out of your compassion towards him! If he sees [the wonders], he will have his mind purified and allow us to go to that Buddha.’

These lines are from a story told by the Buddha in Chapter Twenty-Seven of the Lotus Sūtra. The two sons of King Wonderful-Adornment have asked their mother for permission to leave home and follow the Buddha Cloud-Thunderpeal-Star-King-Flower-Wisdom. The wonders in the story are beyond the capacity of human beings, but they show the King that another way of living is possible, and induce him to seek the teaching of that Buddha. Even if we cannot develop supernatural powers, there are wonders we can develop in our practice. We can learn the value of respecting all beings. We can control our desires and not be devastated by life’s tragedies. We can share “even a word or phrase,” as Nichiren put it, of the teaching and bring great benefit to others. In our normal lives, changed by our practice, we too can purify the minds of others.

The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com