As the title indicates, the teacher of the Dharma is the theme of this chapter. A teacher of the Dharma is one who expounds or propagates the Dharma (universal law or truth). If Bodhisattvas are expected to expound the Dharma, all of them must already be teachers of the Dharma. Why, then, does the Sutra purposely use the term, “teacher of the Dharma,” instead of simply saying, “Bodhisattva?” … [I]t was not until he expounded and propagated the Dharma that Sakyamuni was able to save people. In other words, Sakyamuni the Savior is nothing less than the (perfect) teacher of the Dharma. The role of teachers of the Dharma is to expound the law after the death of Sakyamuni in order to carry on his saving mission. This and the following chapters will discuss the practices which these teachers of the Dharma must undertake.

The six sense-organs mean all the functions of body and mind. Practitioners of the Lotus Sutra will be able to purify their body and mind by this five-fold practice and enter into a state close to enlightenment. It is called the “purification of the six sense-organs.”

The studies conducted over so many centuries made possible a deeper understanding of the Lotus Sutra, and methodological standards for its interpretation were established. One example is called Kamon. It is a classification of the twenty-eight chapters into several sets for a systematic explanation of their meaning.

The major Kamon is the “Three Parts of Each of the Two Divisions of the Lotus Sutra” which was established by Great Master Chih-i. Most commentators since his time have accepted his guidelines. …

[T]he “Three Parts of Each of the Two Divisions of the Lotus Sutra” refers to the division of the Sutra into two main sections: the first half, consisting of Chapters One through Fourteen, and the second half, consisting of Chapters Fifteen through Twenty-eight. Kamon gives a detailed explanation of the reason for this division. The first half is named Shakumon, literally “imprinted gate.” Its main purpose is to teach how “hearers” and Pratyekabuddhas can attain Buddhahood in the One Vehicle. The second half is called Hommon, which means “Primal Gate” or “Primal Mystery.” This part reveals Sakyamuni to be the infinite, absolute Buddha, the Buddha who attained enlightenment in the remotest past but still leads living beings in the present. These two points are considered the fundamental ideas of the Lotus Sutra.

In the previous chapter, “Merits of a Person Who Rejoices at Hearing This Sutra,” the merits acquired by those who have just begun practicing the teaching are emphasized. This chapter, on the other hand, “Merits of the Teachers of the Law,” speaks about merits acquired by practitioners in general. It is assumed that a practitioner of the Sutra will also be a teacher of the Dharma.

“Rejoicing” is the joy which one experiences when the significance of the Sutra first sinks in like a ray of light. When this ray of light first illuminates our soul, we have not yet undertaken any profound studies or done any difficult practices. But the merits of that first moment of joy are greater than those of any other practices we may undertake later. It is the hinge upon which everything else turns. This is the essential and most important point of [Chapter 18, The Merits of a Person Who Rejoices at Hearing This Sutra]. Faith is simple; it is also decisive.

The Lotus Sutra can be seen as a book of prophetic teachings. For this reason, Nichiren called these teachings “narratives of the Buddha in the future.” These narratives of the future, however, do not merely prophesy what will happen in coming generations. Their point is that Sakyamuni teaches living beings how to perform practices in an era when he does not physically exist. Since the words of the Buddha are true, we are expected to accept them as the Truth, and we are all required to follow the teaching

Nichiren actually put into practice what the Lotus Sutra had expounded concerning its propagation in the future. His determined efforts, however, raised opposition, which led to persecutions.

In the Lotus Sutra, we often see the sentence, “You should keep, read, recite, expound, and copy this Sutra.” These activities are called the Five Kinds of Practice for a Teacher of the Dharma. To keep the Sutra is to steadily accept and uphold the Lotus Sutra in one’s mind. To read the sutra means to peruse the Sutra and read it. To recite the Sutra means to recite it or portions of it by heart. To expound the Sutra means to interpret it and teach it to others. To copy the Sutra means to copy it by hand. Practitioners of the Lotus Sutra should undertake these five practices. They have two aspects: practice for one’s self and practice for others. [Chapter 19, The Merits of the Teacher of the Dharma] says that persons who endeavor to practice the Five Kinds of Practice will be rewarded with splendid merits of their six sense-organs of the eyes, ears, nose, tongue, body, and mind. Sakyamuni explains this to a great Bodhisattva by the name of Constant-Endeavor.