Day 24 concludes Chapter 19, The Merits of the Teacher of the Dharma and closes the Sixth Volume of the Sutra of the Lotus Flower of the Wonderful Dharma.

Last month I focused on the fact that the merits of the eyes, ears, nose, tongue, body, and mind will manifest with their “natural” sense organs.

When reading this section I’m always tempted to focus on those great merits of the nose, but I’m going to hold off on that and instead review the merits of the mind.

The good men or women who keep, read, recite expound or copy this sutra after my extinction, will be able to obtain twelve hundred merits of the mind. When they hear even a gatha or a phrase [of this sutra] with their pure minds, they will be able to understand the innumerable meanings [of this sutra]. When they understand the meanings [of this sutra] and expound even a phrase or a gatha [of this sutra] for a month, four months, or a year, their teachings will be consistent with the meanings [of this sutra], and not against the reality of all things. When they expound the scriptures of non-Buddhist schools, or give advice to the government, or teach the way to earn a livelihood, they will be able to be in accord with the right teachings of the Buddha. They will be able to know all the thoughts, deeds, and words, however meaningless, of the living beings of the on thousand million Sumeru-worlds each of which is composed of the six regions.

And in gathas:

Their minds will become pure, clear, keen and undefiled.
They will be able to recognize with their wonderful minds
The superior, mean and inferior teachings.
When they hear even a gatha [of this sutra],
They will be able to understand
The innumerable meanings of [this sutra].

When they expound [this sutra]
In good order according to the Dharma
For a month, four months or a year,
They will be able to understand at once
The thoughts of gods, dragons, men, yaksas, demigods,
And of all the other living beings
Inside and outside this world
Composed of the six region
Because they keep
The Sutra of the Lotus Flower of the Wonderful Dharma.

They also will be able to hear and keep
The Dharma expounded to all living beings
By the innumerable Buddhas of the worlds of the ten quarters
Who are adorned with the marks of one hundred merits.

When they think over the innumerable meaning [of this sutra],
And endlessly repeat the expounding of those meanings,
They will not forget or mistake the beginnings and ends of quotations Because they keep the Sutra of the Lotus Flower of the Wonderful Dharma.

They will see the reality of all things.
Knowing the position [of this sutra in the series of sutras],
And the names and words [of this sutra],
according to the meanings of it,
They will expound [this sutra] as they understand it.

They will expound the Dharma
Already taught by the past Buddhas.
Therefore, they will be fearless
Before the multitude.

Day 23 covers all of Chapter 18, The Merits of a Person Who Rejoices at Hearing This Sutra, and opens Chapter 19, The Merits of the Teacher of the Dharma.

Last month, I focused on the illustration of how the Lotus Sutra might be spread using the example of the 50th person to hear of the sutra. But, as Maitreya asks, “How many merits will be given to a good man or woman who rejoices at hearing this Sutra of the Lotus Flower of the Wonderful Dharma?”

Suppose the Jambudvipa was filled with wonderful treasures such as gold, silver, lapis lazuli, shell, agate, coral and amber; elephant-carts and horse-carts; and palaces and stately buildings made of the even treasures. Suppose a man who was seeking merits gave all those pleasing things [filling the Jambudvipa] to the living beings of four hundred billion asamkhya worlds according to their wishes. A world consists of the six regions. The living beings [of the six regions] are of one or another of the four kinds of births: oviparous, viviparous, from moisture, or without any medium: Some of them have form while others do not. Some have desire while others do not. Some have no feet while other have two feet or four or more. Having continued giving those alms to them for eighty years, this great almsgiver thought, ‘I gave those pleasing things to them according to their wishes. Now they are old and decrepit. They are more than eighty years old. Their hair is grey; and their faces, wrinkled. They will die before long. I will lead them by the Dharma of the Buddha.’

Then he collected them. He propagated the Dharma to them, led them by the Dharma, showed them the Dharma, taught them, benefited them, and caused them to rejoice. He caused them to attain in a moment the enlightenment of the Srota-apanna, of the Sakrdagamin, of the Anagamin or of the Arhat, eliminate all asravas, practice deep dhyana-concentration without hindrance, and obtain the eight emancipations. What do you think of this? Do you think that the merits obtained by this great almsgiver were many or not?”

Maitreya said to the Buddha:

World-Honored One! I think that his merits were many, immeasurable and limitless. His merits were already immeasurable when he gave all those pleasing things to them. Needless to say, so were his merits when he caused them to attain Arhatship.

The Buddha said to Maitreya:

Now I will tell you clearly. The merits of the person who gave all those pleasing things to the living beings of the six regions of four hundred billion asamkhya worlds, and caused them to attain Arhatship are less than the merit of the fiftieth person who rejoices at hearing even a gatha of this Sutra of the Lotus Flower of the Wonderful Dharma.

And in gathas:

Suppose there was a great almsgiver.
He continued giving alms
To innumerable living beings
For eighty years according to their wishes.

Those living beings became old and decrepit.
Their hair became grey; their faces, wrinkled;
And their teeth, fewer and deformed.
Seeing this, he thought:
“I will teach them because they will die before long.
I will cause them to obtain the fruit of enlightenment.”

Then he expounded the truth of Nirvana to them
As an expedient, saying:
“This world is as unstable
As a spray of water,
Or as a foam, or as a filament of air.
Hate it, and leave it quickly!”

Hearing this teaching, they attained Arhatship,
And obtained the six supernatural powers,
Including the three major supernatural powers,
And the eight emancipations.

The superiority of the merits of the fiftieth person
Who rejoices at hearing even a gatha [of this sutra]
To the merits of this [great almsgiver]
Cannot be explained by any parable or simile.

The merits of the [fiftieth] person
[Who hears this sutra] are immeasurable.
Needless to say, so are the merits of the first person
Who rejoices at hearing it in the congregation.

I rejoice at hearing the Sutra of the Lotus Flower of the Wonderful Dharma.

Day 22 covers all of Chapter 17, The Variety of Merits.

Last month covered the merits that accrue from understanding by faith.

In the opening of this chapter, the Buddha itemizes the many benefits accrued by those present who heard of the length of his life was so long and the gods celebrated, raining flowers and incense. Maitreya Bodhisattva reiterates these in gathas.

As Maitreya explains:

Having heard of your longevity,
They obtained these effects and rewards,
Pure, immeasurable, and without asravas.
Having heard from you
Of the duration of your life,
Living beings as many as the particles of earth
Of eight Sumeru-worlds
Aspired for unsurpassed [enlightenmenLJ.

You expounded the teachings
Immeasurable and inconceivable,
And benefited living beings
As limitless as the sky.

Sakyamuni underscores the outcome certain for those who understand by faith:

It cannot be that the good man who obtained merits [by understanding my longevity by failh even at a moment’s thought] falters in walking the Way to Anuttara-samyak-sambodhi.

Day 21 covers all of Chapter 16, The Duration of the Life of the Tathāgata.

Last month focused on the need for “faith” in order to understand the Buddha’s infallible words.

And what is it that is so difficult to believe?

Listen to me attentively! I will tell you about my hidden core and supernatural powers. The gods, men and asuras in, the world think that I, Sakyarnuni Buddha, left the palace of the Sakyas, sat at the place of enlightenment not far from the City of Gaya, and attained Anuttara-amyak-sambodhi [forty and odd years ago]. To tell the truth, good men, it is many hundreds of thousands of billions of nayutas of kalpas since I became the Buddha.

And during this time…

All this time I have been living in this Saha-World, and teaching [the living beings of this world] by expounding the Dharma to them. I also have been leading and benefiting the living beings of one hundred thousand billion nayuta asamkhya worlds outside this world.

And the purpose …

“Good men! All the sutras that I expounded [hitherto] were for the purpose of saving all living beings. I told the stories of my previous lives [in some sutras,] and the stories of the previous lives of other Buddhas [in other sutrasl. I showed my replicas [in some sutras,] and my transformations [in other sutras]. I described my deeds [in some sutras,] and the deeds of others [in other sutras]. All that I say is true, not false, because I see the triple world as it is. I see that the triple world is the world in which the living beings have neither birth nor death, that is to say, do not appear or disappear, that it is the world in which I do not appear or from which I do not disappear, that it is not real or unreal, and that it is not as it seems or as it does not seem. I do not see the triple world in the same way as [the living beings of] the triple world do. I see all this clearly and infallibly. The living beings are various in their natures, desires, deeds, thoughts and opinions. Therefore, I expounded the dharma with various stories of previous lives, with various parables, similes and discourses, in order to cause all living beings to plant the roots of good. I have never stopped doing what I should do. As I said before, it is very long since I became the Buddha. The duration of my life is innumerable, asamkhya kalpas. I am always here. I shall never pass away.

Day 20 completes Chapter 15, The Appearance of Bodhisattvas from Underground, and concludes the Fifth Volume of the Sutra of the Lotus Flower of the Wonderful Dharma.

Last month I focused on the Buddha’s response to the great Bodhisattvas, who asked if the living beings “are ready to receive your teaching” and the fact that he “already taught them in their consecutive previous existences.”

This time through I’ll focus on these great Bodhisattvas.

Today’s quote from Rev. Ryusho Jeffus’ Lecture on the Lotus Sutra offers some insight on the topic:

The great bodhisattvas who have emerged from the ground go up to the sky and bow before the great stupa with the two Buddhas seated side by side. Then they return to the ground, go around and greet each of the emanation Buddhas one by one, after which the Bodhisattvas return to the sky. This activity takes a great deal of time, fifty kalpas we are told, and yet the time only seemed to be no more than half a day to those who witnessed it due to the great power of the Buddha. Notice here that these Bodhisattvas had complete freedom of movement, they could go up to the sky, they could return to the ground and travel about, and they could then again return to the sky. This is in sharp contrast to the members of the original assembly who had to be raised up by the power of the Buddha.

These Bodhisattvas from beneath the ground not only have the marks and characteristics of the Buddha, they also have the powers of the Buddha.

This is not lost on the Bodhisattvas who were already in the congregation. Maitreya, who will become the next Buddha in the Saha World, sings in gathas:

We have never seen
These many thousands of billions
Of Bodhisattvas.
Tell me, Most Honorable Biped!
Where did they come from?
They have gigantic bodies,
Great supernatural powers, and inconceivable wisdom.
They are resolute in mind.
They have a great power of patience.
All living beings are glad to see them.
Where did they come from?

And …

No one will be able to count
All [these great Bodhisattvas] even if he uses
A counting wand for more kalpas
Than the number of the sands of the River Ganges.

These Bodhisattvas have
Great powers, virtues and energy.
Who expounded the Dharma to them? Who taught them?
Who qualified them to attain [perfect enlightenment]?

Under whom did they begin to aspire for enlightenment?
What teaching of the Buddha did they extol?
What sutra did they keep and practice?
What teaching of the Buddha did they study?

These Bodhisattvas have supernatural powers
And the great power of wisdom.
The ground of this world quaked and cracked.
They sprang up from under the four quarters of this world.

World-Honored One!
I have never seen them before.
I do not know
Any of them.

They appeared suddenly from underground.
Tell me why!
Many thousands of myriads
Of millions of Bodhisattvas
In this great congregation
Also want to know this.

There must be some reason.
Possesor of Immeasurable Virtues!
World-Honored One!
Remove our doubts!

Day 19 concludes Chapter 14, Peaceful Practices, and begins Chapter 15, The Appearance of Bodhisattvas from Underground.

Last month was Bodhisattvas, those numbering eight times the number of the sands of the River Ganges, and the Bodhisattvas numbering sixty thousand times as many as the sands of the River Ganges rising out of the ground from their home in the sky below the Saha World.

This month, I’ll discuss the Parable of the Priceless Gem in the Top-Knot.

Underline this statement first:

Manjusri! It is difficult to hear even the title of this Sutra of the Lotus Flower of the Wonderful Dharma [even if you try to do so, walking about] innumerable worlds. Needless to say, it is more difficult to see, keep, read and recite this sutra.

Manjusri! I will tell you a parable. Suppose a powerful wheel­turning-holy-king demanded surrender of the kings of smaller countries by threat of force. They did not obey his demand. He led soldiers, and went and suppressed them. He was very glad to see that some soldiers distinguished themselves in war. According to their merits, he gave them paddyfields, houses, villages, cities, garments or ornaments; or various treasures such as gold, silver, lapis lazuli, shell, agate, coral or amber; or elephants, horses, vehicles, menservants, maidservants or subjects. But he did not give a brilliant gem which he was keeping in his top-knot to anyone because the gem on the head of the king was the only one [in the world]. If he had given it to anyone, the followers of the king would have been much surprised.

Manjusri! I am like the king. I obtained the world of the Dharma by my powers of dhyana-concentration and of wisdom, and became the king of the triple world. But the kings of the Maras did not assent to my demand for surrender to me. Therefore, my army led by generals, that is, by sages and saints, fought with them. I was glad to see that some distinguished themselves [in war]. In order to cause them to rejoice, I expounded many sutras to the four kinds of devotees. I gave them the treasures of the Dharma such as dhyana-concentrations, emancipations, the roots without asravas, and the powers without asravas, and also the city of Nirvana, telling them that they had already attained extinction. Although I led them [by giving these things to them) and caused them to rejoice, [ did not expound to them the Sutra of the Lotus Flower of the Wonderful Dharma.

Manjusri! When he saw a soldier of extraordinary merit, the wheel-turning-holy-king joyfully gave that soldier the unbelievably precious gem, which he had kept in his top-knot for a long time and had not given to anyone. I am like the king. I am the great king of the Dharma in the triple world. I expound the Dharma and teach all living beings. Because I see that my soldiers led by generals, that is, by sages and saints, have already obtained extraordinary merits in their fight with the Mara of the five aggregates, with the Mara of illusions, and with the Mara of death, and that they have already eliminated the three poisons, left the triple world, and destroyed the nets of the Maras, I now expound this Sutra of the Lotus Flower of the Wonderful Dharma with great joy. This sutra leads all living beings to the knowledge of all things. I did not expound it before because, if I had done so, many people in the world would have hated it and few would have believed it.

Manjusri! This Sutra of the Lotus Flower of the Wonderful Dharma is the most excellent and profound teaching of all the Tathagatas. Therefore, I expound it lastly just as the powerful king gave the brilliant gem lastly, the one which he had kept [in his top­knot) for a long time.

And now underline this conclusion:

Manjusri! This Sutra of the Lotus Flower of the Wonderful Dharma is the treasury of the hidden core of the Buddhas, of the Tathagatas. It is superior to all the other sutras. I kept it [in secret] and refrained from expounding it for the long night. Now I expound it to you today for the first time.”

Day 18 concludes Chapter 13, Encouragement for Keeping this Sutra, and begins Chapter 14, Peaceful Practices.

Last month, I covered the “eighty billion nayuta Bodhisattva-mahasattvas” who were puzzled by the Sakyamuni’s hesitance to transmit the teaching of the Lotus Sutra to them but still forged ahead with a vow to “go to any place [not only of this Saha-World but also] of the worlds of the ten quarters, as often as required, and cause all living beings to copy, keep, read and recite this sutra, to expound the meanings of it, to act according to the Dharma, and to memorize this sutra correctly.”

Today and in coming months, I’ll focus on the Peaceful Practices detailed in Chapter 14.

Thereupon Manjusri Bodhisattva-mahasattva, the Son of the King of the Dharma, said to the Buddha:

“World-Honored One! These Bodhisattvas are extraordinarily rare. They made a great vow to protect, keep, read, recite and expound this Sutra of the Lotus Flower of the Wonderful Dharma in the evil world after your extinction because they are following you respectfully. World-Honored One! How should an [ordinary] Bodhisattva-mahasattva expound this sutra in the evil world after [your extinction]?”

The Buddha said to him:

“A Bodhisattva-mahasattva who wishes to expound this sutra in the evil world after [my extinction] should practice four sets of things.

“First, he should perform proper practices, approach proper things, and then expound this sutra to all living beings.

“Manjusri! What are the proper practices the Bodhisattva-­mahasattva should perform? He should be patient, mild and meek. He should not be rash, timorous, or attached to anything. He should see things as they are. He should not be attached to his non­attachment to anything. Nor should he be attached to his seeing things as they are. These are the proper practices the Bodhisattva-­mahasattva should perform.

The warning not to be attached to nonattachment fits very well with the guidelines to be discussed in coming months.

Day 17 covers all of Chapter 12, Devadatta, and opens Chapter 13, Encouragement for Keeping this Sutra.

The Devadatta chapter might as well be titled “Improbable.” Last Month, I focused on the Devattta’s role as a teacher of the Lotus Sutra in a previous life of Sakyamuni and the promise of future Buddhahood for Devadatta despite his efforts to kill the Buddha and split the sangha. As improbably as that might seem, there’s that 8-year-old daughter of Dragon King Sagara.

Manjusri said, “In the sea I expounded only the Sutra of the Lotus Flower of the Wonderful Dharma.”

Accumulated-Wisdom asked Manjusri:

“The sutra is exceedingly profound and wonderful. This is the treasure of all the sutras. It is rare in the world. Do you know anyone who acted according to this sutra so strenuously that he has already been qualified to become a Buddha quickly?”

Manjusri answered:

“Yes. There is a daughter of Dragon-King Sagara [among those whom I taught]. She is eight years old. She is clever. She knows the karmas of all living beings. She obtained dharanis. She keeps all the treasury of the profound and hidden core expounded by the Buddhas. She entered deep into dhyana-concentration, and understood all teachings. She aspired for Bodhi in a ksana, and reached the stage of irrevocability. She is eloquent without hindrance. She is compassionate towards all living beings just as a mother is towards her babe. She obtained all merits. Her thoughts and words are wonderful and great. She is compassionate, humble, gentle and graceful. She [has already been qualified to] attain Bodhi[, and to become a Buddha quickly].”

Despite Accumulated-Wisdom’s disbelief that anyone, especially a girl, can become a Buddha “in a moment” and Sariputra’s insistence that the “five impossibilities” – she cannot become 1. the Brahman-Heavenly-King, 2. King Sakra, 3. King Mara, 4. a wheel-turning-holy-king, and 5. a Buddha – will prevent such a feat, the dragon girl is not deterred when she sings to Sakyamuni in gathas:

You know the sins and merits
Of all living beings.
You illumine the worlds of the ten quarters.
Your wonderful, pure and sacred body
Is adorned with the thirty-two major marks
And with the eighty minor marks.

Gods and men are looking up at you.
Dragons also respect you.
None of the living beings
Sees you without adoration.

Only you know that I [am qualified to] attain Bodhi
Because I heard [the Dharma].
I will expound the teachings of the Great Vehicle
And save all living beings from suffering.

And so she does. In an instant the dragon, a representative of the animal world, is transformed into a man, becomes enlightened and sets about teaching the Dharma.

After that, one wonders why Maha-Prajapati Bhiksuni, the sister of the mother of the Buddha, and Yasodhara Bhiksuni, the mother of Rahula, would need reassurance of their eventual enlightenment.

Day 16 concludes Chapter 11, Beholding the Stupa of Treasures, and completes the Fourth Volume of the Sutra of the Lotus Flower of the Wonderful Dharma.

Last month, I focused on the Hotoge versus and the reason why they are embellished with the odd rhythmic reading.

Today, it’s time to get back to the elephant in the room: The Stupa of Treasures.

The perfect body of a Tathagata is in this stupa of treasures. A long time ago there was a world called Treasure-Purity at the distance of many thousands of billions of asamkhyas of worlds to the east [of this world]. In that world lived a Buddha called Many-Treasures. When he was yet practicing the Way of Bodhisattvas, he made a great vow: ‘If anyone expounds a sutra called the Lotus Flower of the Wonderful Dharma in any of the worlds of the ten quarters after I become a Buddha and pass away, I will cause my stupa-mausoleum to spring up before him so that I may be able to prove the truthfulness of the sutra and say ‘excellent’ in praise of him because I wish to hear that sotra [directly from him].

He attained enlightenment[, and became a Buddha]. When he was about to pass away, he said to the bhisus in the presence of the great multitude of gods and men, ‘If you wish to make offerings to my perfect body after my extinction, erect a great stupa!’

If anyone expounds the Sutra of the Lotus Flower of the Wonderful Dharma in any of the worlds of the ten quarters, that Buddha, by his supernatural powers and by the power of his vow, will cause the stupa of treasures enshrining his perfect body to spring up before the expounder of the sutra. Then he will praise [the expounder of the sutra], saying, ‘Excellent, excellent!’

To which I say, Excellent, excellent. Next month the clone wars.

Day 15 concludes Chapter 10, The Teacher of the Dharma, and opens Chapter 11, Beholding the Stūpa of Treasures.

Last month I skipped the arrival of the Stupa of Treasures in order to retell how “the good men or women who live after my extinction expound this Sutra of the Lotus Flower of the Wonderful Dharma.”

Since I get another shot at the Stupa tomorrow, I want to keep the focus today on The Teacher of the Dharma and the promises made to those who expound this sutra after the extinction of the Buddha:

Medicine-King, know this! Anyone who copies, keeps, reads and recites this sutra, makes offerings to it, and expounds it to others after my extinction, will be covered by my robe. He also will be protected by the present Buddhas of the other worlds. He will have the great power of faith, the power of vows, and the power of roots of good. Know this! He will live with me. I will pat him on the head.

And the importance of the Sutra of the Lotus Flower of the Wonderful Dharma:

Medicine-King! Although many laymen or monks will practice the Way of Bodhisattvas, they will not be able to practice it satisfactorily, know this, unless they see, hear, read, recite, copy or keep this Sutra of the Lotus Flower of the Wonderful Dharma or make offerings to it. If they hear this sutra, they will. Anyone who, while seeking the enlightenment of the Buddha, sees or hears this Sutra of the Lotus Flower of the Wonderful Dharma, and after hearing it, understands it by faith and keeps it, know this, will approach Anuttara-samyak-sambodhi.

Medicine-King! Suppose a man on a plateau felt thirsty and sought water. He dug a hole in order to get water. As long as he saw the dug-out lumps of earth were dry, he knew that water was still far off. He went on digging, and then found the dug-out lumps of earth wet. When he finally found mud, he was convinced that water was near. In the same manner, know this, the Bodhisattvas who have not yet heard, understood or practised this Sutra of the Lotus Flower of the Wonderful Dharma, are still far from Anuttara­samyak-sambodhi. [The Bodhisattvas] who hear, understand, think over and practice this sutra, will approach Anuttara-samyak­sambodhi. Why is that? It is because Anuttara-samyak-sambodhi which all the Bodhisattvas [should attain] is expounded only in this sutra. This sutra opens the gate of expedients and reveals the seal of the truth. The store of this Sutra of the Lotus Flower of the Wonderful Dharma is sound and deep. No one can reach its core. Now I show it to the Bodhisattvas in order to teach them and cause them to attain [Anuttara-samyak-sambodhi].