The Lotus Sutra- notes by Phil Gundy

Structure:

Three parts – two short and one long. The first sets the scene and the third sums up
the Bodhisattva ideal through meditation.

Genre – firmly within the storytelling genre. The power comes through the oral
building up of pictures and ideas.

Main ideas – the infinite Buddha and the worth of teaching the sutra even before
enlightenment.

Part One

The Sutra of Innumerable Meanings

This sets the tone of the sutra as full of visual imagery designed to bring about altered
perceptions. There are two strands – the forceful nature of the characters such as gods
and dragons, and the use of large numbers to imagine infinite spans of time and space.
These are used in conjunction with the presence of numerous bodhisattvas who
underpin the authority of the sutra. This is a fundamental problem that the writer of
the sutra needs to overcome. The concept of an infinite Buddha is so new that the
teaching needs a believable authority behind it.

Having introduced the bodhisattvas, the sutra uses these to reiterate the authority of
the Buddha. They say: “We submit ourselves to the one who has completed all hard
things” the “Law king”.

Continuing to set the scene the Buddha introduces the doctrine of Innumerable
Meanings. In this he stresses the transient nature of all teachings in that they have no
ultimate reality. Laws reflect the true nature of reality which has no fixed nature – the
form/formless duality resolved into nonform.

The argument resumes saying that the Buddha has preached ‘tactfully’ meaning that
he adapted his teaching to the ability of the person. The Buddha then treads a rather
dangerous path, namely one of potentially undermining his own past teachings. He
likens the teachings to water which washes away the ‘dirt of delusions’. The washing
process is the same ‘each washes equally as water’ but the source of water changes ‘a
pond is not a stream or a river’. This undermining arises because past teachings had
been seen as complete. Now there is going to be an extra teaching, so the need for
extra teaching has to be introduced.

Next comes another mention of the authority of the sutra, in that it comes from the
‘abode of all the buddhas’ and resides where bodhisattvas practice. This is quickly
followed by the merits of the sutra in the form of ten ‘merit-powers’ which result in
making people ‘quickly accomplish supreme buddhahood’. These merits list the
advantages of teaching the sutra for both the teacher and recipient, even if the teacher
has not made significant progress.
The merits create the correct mind set in those preaching the sutra, giving the
confidence to preach as well as the ability to preach without full understanding of the
sutra. It also helps those hearing the sutra, developing faith as well as moving people
along the path. The important aspect is that the message itself is the driving force for
change almost irrespective of those preaching the sutra.

Part Two

The Sutra of the Lotus Flower of the Wonderful Law

The sutra itself opens with setting the scene and style of oral storytelling. The group
before the Buddha are described and named, starting to build up the authority of the
sutra through those involved. The far-reaching effects of the sutra are then introduced
when the ray of light emanating from the Buddha is described as illuminating other
worlds and Buddhas. Another strategy to suspend our disbelief is then used when one
of the crowd, Maitreya Bodhisattva, goes to a perceived expert in these matters,
Manjusri, to explain the significance of what is happening. We believe what Maitreya
sees because he doesn’t understand what he sees and asks for the help that we as
listeners need.

Manjusri gives his opinion which is that everything is pointing towards the Buddha
being about to preach the ‘great Law’. He justifies this by saying that this has
happened previously with former buddhas. Once they had emitted such a ray of light,
they too preached the great Law. Such a sign is needed because the Law is ‘hard to
believe’. He names the buddhas, describes their actions and says how they have
predicted the Tathagata’s actions.

Tactfulness

The Buddha now sets the scene for a new sutra by claiming that his methods to date
have been ‘tactful methods’ which he has used as his right as one who can use such
methods correctly. He has to use such tactics because he and other buddhas ‘alone can
understand these things’.

Sariputra now tackles doubt by siding with the doubters. He says ‘now we do not
know where this principle leads’ and that such a discourse had not been heard of
before. Three times then Sariputra asks the Buddha to explain, the Buddha not
believing that anyone else would understand what he had to say. Eventually the
Buddha relents and agrees to ‘discriminate and explain it’.

At this point a number of people depart, not believing the Buddha when he says they
have more to learn. This is a key element in persuading us that the Lotus sutra is
needed and important. We are now included amongst those who stay, the ‘true and
real’ ones who can benefit from the sutra.

Of course, a sutra like this has many layers. The people leaving can be seen as the last
traces of our disbelief in the message of the sutra. This is given added weight by the
Buddha then saying ‘no word is false’ but that the sutra is so hard to understand that
‘various reasonings and tactful expressions’ are used. The laws cannot be understood
by ‘powers of thought or discrimination’. Again, we have to suspend our disbelief if
one method doesn’t work for us. The Buddha does guarantee that although past
teachings wouldn’t necessarily bring people to accomplish the ‘Buddha-way’, this
sutra will – in one way or another.

At this point the language of the sutra can be seen as within the tradition of the spoken
story-teller. The descriptions build up a picture of the rarity and joyfulness of the
message, together with a powerful imagery that adds energy to the telling. The scope
of the message is also an indication of its importance, with continual reference to all
time and space.

A Parable

Sariputra now returns to the issue of previous teaching. If this sutra is a guaranteed
method where does this leave previous teachings which were, after all, from the
Buddha? Rather than belittle them Sariputra explains that he now understands that it
was ‘our own fault’ since if they had ‘attended to his preaching’ properly they would
have accomplished Perfect Enlightenment. Now though ‘all doubts and regrets have
been removed’ and that this teaching will be successful.

However, Sariputra goes on to say that although he is convinced of his future

enlightenment, the rest off the assembly need rescuing from their ‘doubts and
perplexities’ about the place of past and future teachings. The Buddha answers with
the parable of the burning house. Here, he uses the example of a father rescuing his
children from a burning house using a ruse. He doesn’t tell them the house is on fire
but bribes them out of the house with promises of wonderful toys.

Once the children are out of the house the father actually gives them the toys-
splendid carts. However the carts are not the variety of carts he promised them, but
identical carts. These carts are so wonderful that the children are more than satisfied
that they are not the carts promised. Sariputra understands that the Buddha has
replaced the various paths to individual enlightenment with one wonderful path to the
‘same nirvana as the Tathagata’.

The sutra says that the Buddha’s previous teachings, although claiming extinction,
only led to freedom from ‘birth and death’ which is not ‘real extinction’. Merely to
‘depart from the false’ while being called ‘emancipation’ in the past is not ‘entire
emancipation’ so is not really extinction because people have not yet gained the
‘supreme way’. It is only through this sutra that they can do this. He then goes on to
show the importance of the sutra by describing what will happen to those slandering
the sutra in any way, or those not preaching the sutra.

Faith Discernment

Subhuti now takes up the story and agrees that before they heard the sutra they
thought that they had attained nirvana so did nothing more to continue along the path.
Now, however, they realise there is something else to do and accept it joyfully.
Subhuti describes the parable of the son who has run away from his father. In time the
son stays poor but the father prospers. The son eventually reaches a rich household
asking for work but not realising that it his father’s house.
The father embarks on a strategy to gradually bring his son into the household with a
view to only telling the son the truth when he is ready to accept it. Before this the son
is unable to abandon his ‘sense of inferiority’ or to leave his ‘original place’ of abode.
In the same way the Buddha has previously taught according to their capacity but all
the time had ‘in reality been instructing them in the Great-vehicle’.

An interesting aspect of the parable is the argument that people cannot be forced to
see the truth, but only taught with ‘tactful method’. On the other hand the impetus for
change must come from somewhere. In the parable the father disguises himself and
gives the son reward for work done but chides him with sharp words to ‘get you on
with the work’. Until the son internalises the teaching he can’t use the results of any
transformation to think for himself. When the time is right though, the father
announces his son’s rightful place and inheritance.

Subhuti realises that the state of void they had thought of as nirvana was only another
step on the path and that previously the Buddha had ‘saw us and let us alone, Because
he looked into our minds’. Now they have obtained something new that they had ‘not
previously looked for’. Now they were ‘really arhats’.

The Parable of the Herbs

The Buddha then relates the parable of the herbs where he relates his teaching to a
dense cloud spreading everywhere and pouring rain down equally on the plants of the
world. Although the rain is the same, each plant uses it to grow ‘according to its
nature’. Though from one soil and moistened by the same rain ‘yet these plants and
trees are different’.

In the same way the law preached by the Tathagata is of ‘one form and flavour’, but
this is not necessarily understood by people. Although the Buddha supports and
protects people he does not immediately declare to them the complete and perfect
wisdom since it is ‘difficult to discern and difficult to know’. People receive the same
thing according to their nature and develop at different rates ‘The one essential Law,
To be practiced according to ability’. The way is the ‘bodhisattva-way’ of gradual
practice and learning.

Prediction

The Buddha now predicts the future development of those present, giving their future
names and the number of years they will live for. One purpose of this chapter may be
to give impetus to believing the sutra, showing the value for those hearing it. Another
could be to give a glimpse of the infinite nature of Buddhism and the Buddha talked
about later in the sutra.

The Parable of the Magic City

This parable opens with powerful language describing large numbers of past years
and previous worlds. The Buddha remembers a buddha from ‘immeasurable infinite
kalpas ago’ who caused a great light to shine. Many assemble to praise and give gifts
to that buddha asking him to ‘roll the Law-wheel’. He explained about suffering, the
accumulation of suffering, the fact of its extinction and the way to its extinction. This
was the Law of the Twelve Causes.

The parable carries on setting up a lineage of teaching of the Lotus Sutra over
thousands of kalpas by this buddha and then by bodhisattvas while the buddha was
meditating for thousands more kalpas. On arising from meditation the buddha praised
the bodhisattvas for teaching the Lotus Sutra successfully in his absence. Sakyamuni
Buddha then explains that he was one that attained Perfect Enlightenment in this way.

An interesting turn of events now sees the Buddha explaining that those assembled
now were there at the time and will be his ‘sravaka-disciples in future worlds after my
extinction’. He goes on to say that some will not hear the sutra and will enter what
they think is nirvana but will only succeed in gaining real extinction when they finally
hear the sutra.

He explains how the mistaken belief in reaching nirvana takes place in using the
example of the Magic City. Here, a group of people are trying to reach the ‘Place of
Jewels’ but become exhausted and can travel no further. In fact they are so despondent
that they want to turn back. Their guide realises that they just need rest before
continuing so uses a ‘device’ magically conjuring up a city where they can rest. They
enter the city with hearts full of joy. At the right time, judging that they can now carry
on, the guide shows that the city was illusory in nature.

In the same way previous teachings of the Buddha weren’t false but resting places
until people were ready for the Lotus Sutra.

Five Hundred Disciples

Through the character of Purna, one of the disciples, the Buddha describes a future
world where all living beings are transformed into androgynous flying beings who
radiate light. This has been brought about by the teachings of Purna who, as one of the
sravakas, outwardly appeared to be ‘possessed of human passions’ and seemed ‘to
hold heretical views’ but who nevertheless used methods which proved to ‘tactfully
save all beings’.

On hearing this the five hundred arhats now realise that they too need the Tathagata-
wisdom and understand they had not in reality attained final nirvana because they had
been content with ‘inferior knowledge’. They liken this to the parable of the hidden
priceless jewel where a friend sews a jewel into the clothing of a drunken man. Years
later the friend finds out that the man had still not found the jewel even though his
need was great and chides him for not finding it.

In the same way the arhats now realise that they had not found the jewel of the
Buddha’s teaching until now and had been content with their ‘gaining but a little of
nirvana’. The wider implications here are for those who consider themselves
enlightened. This is a plea to reconsider whether the Lotus Sutra can take them further
to ‘real nirvana’.
Destiny of Arhats

The Buddha now predicts that Ananda and Rahula will become buddhas. Ananda was
only help back because he was keeping the treasury of the law for the Buddha at the
expense of his own enlightenment, but will be a buddha in a future world. Similar
predictions are made for Rahula, and then for the thousands of gathered sravakas.

This, together with their names of ‘Jewel sign’, confirms that the Lotus Sutra will lead
all of those gathered to nirvana.

A Teacher of the Law

This chapter develops the theme of the power of the sutra and the effect of teaching it.
The Buddha, speaking to the Bodhisattva Medicine King, saying those hearing the
sutra or even a single word of the sutra from the Buddha and delighting in it will
attain Perfect Enlightenment. He then goes on to say that after his extinction the same
will apply even though it is not him preaching it.

He predicts the same for those who ‘receive and keep, read and recite, expound and
copy even a single verse’. If they look upon the sutra with ‘reverence as if it were the
Buddha’ then they will become buddhas in future worlds. By reciting the sutra they
show that in the past they have already accomplished Perfect Enlightenment and that
they have been willingly born again out of compassion for all living beings to
proclaim and expound the sutra.

The Buddha praises those who teach the sutra and admonishes those who abuse these
teachers. He calls the sutra ‘the very foremost’ of the sutras he has preached although
it is the most difficult to believe and understand. It is so important that it can stand in
for any relic of the Buddha in a stupa. It is ‘the whole body of the Tathagata’.

He likens the sutra to a man digging in a dry waterhole for water. Until he sees some
moist earth he knows that water is still a long way off, but seeing the ‘mire’ he ‘makes
up his mind knowing that water is at hand’. In the same way bodhisattvas who have
not heard the sutra are still far from Perfect Enlightenment. Until now the message of
the sutra, being so ‘deep and strong’ was so hidden and far away that ‘no human being
has been able to reach it’.

The chapter ends with a promise from the Buddha that anyone preaching the sutra will
do so under the protection of the Buddha even though he is in ‘a different domain’.
He will send ‘spirit people to act as protectors’ and will appear to him ‘with a pure
and luminous body’.

Beholding the Precious Stupa

The idea of the sutra as a replacement for a relic in a stupa is now developed. A stupa
appears in the sky in front of the Buddha who explains that the stupa contains the
‘whole body of the Tathagata’ – that of a past buddha who vowed to appear in the
future wherever the Lotus-Flower Sutra is preached. Those assembled want to see the
body so the Buddha sends out a ray of light to assemble buddhas from all times and
directions.
Sakyamuni Buddha then rises into the sky and opens the door of the stupa. The
Tathagata Abundant Treasure is seen seated on a lion throne and heard asking
Sakyamuni Buddha to preach the Law-Flower Sutra. He too enters the stupa and takes
a seat. All others follow into the sky to hear the message in praise of teaching the
sutra.

The verse then goes on to praise those preaching the sutra, exhorting them to keep the
sutra alive ‘even for a moment’.

Devadatta

Devadatta, the Buddha’s seemingly evil cousin, is described by the Buddha as the one
to first teach the sutra to the Buddha who, in a previous life, was a king. He then
predicts that Devadatta will become a buddha in the far future. He goes on to say that
even women will be able to achieve enlightenment using the sutra.

Exhortation to Hold Firm

This chapter is an exhortation to take the sutra through the world in all directions,
even though those trying to teach it will be misunderstood and abused. The
bodhisattvas agree proclaim their willingness to take the sutra to the whole world.

A Happy Life

The Buddha then answers Manjusri’s question as to how the bodhisattvas should go
about teaching the sutra in the face of such opposition. Firstly it is in the patient and
gentle way he carries himself. There are also warnings about how to preach the law to
women- i.e. without compromising his integrity. Secondly is the process of
contemplating all existences as void – appearances as they really are.

The next method is to never to disparage others nor ‘cause others to doubt or regret
saying: ‘You will never become buddhas’’. He should be compassionate and also
suppress ‘his haughty spirit’. This compassion becomes the fourth method when
linked with a desire to lead people to ‘abide by the law’. The ‘divine powers’ of past,
present and future buddhas will watch over anyone following the four methods.

He goes on to say that the sutra is the jewel of all sutras, long kept guarded and not
prematurely declared. However, ‘today for the first time I proclaim it to you all’.

Springing up out of the Earth

This introduces the fundamental doctrine. At this point innumerable bodhisattvas

appear and rise to the stupa. Maitreya asks why they have all been assembled, to
which the Buddha replies that he is about to expound a great teaching. He explains
that He, after attaining enlightenment, taught all the assembled bodhisattvas ‘from a
long distant past’.

Maitreya needs an explanation of this saying ‘this matter is hard to conceive’ and
‘how can this be believed?’ when the Buddha has ‘but recently’ attained the way. He
gives an analogy of a young man declaring that he has centenarian white-haired sons.
Revelation of the [Eternal] Life of the Tathagata

Although the Buddha says ‘Believe and discern’ three times, Maitreya again asks for
an explanation. The Buddha continues the explanation saying that since he became
Buddha infinite time has passed. In that time he has constantly been preaching in this
world and in others: ‘since I verily became Buddha, thus have I ever been.’ His
‘tactful’ methods have seen him teach many sutras and in many guises.

He says that this is possible because the Tathagata knows and sees the world ‘as it
really is’, that is without birth and death, going away or coming forth, neither living
nor dead, and so on. The reason that the Buddha is not constantly in this world is so
that people don’t get ‘puffed up and lazy’, knowing that the Buddha is constantly
around. The logic being that if people realise that the Tathagata is hard to meet they
will ‘cherish a longing and thirst for him’ and hence ‘cultivate the roots of goodness’.
The parable of the physician consolidates this view.

This message is the key to the whole sutra. Everything before this idea of an infinite
Buddha is setting up this mind-altering concept and everything following consolidates
the value of the sutra.

Discrimination of Merits

Wonderful things now happen, both in terms of the progress of people and in terms of
flowers etc raining down. Maitreya affirms these consequences and says that ‘hearing
the Buddha’s lifetime is infinite, all beings are gladdened’. The Buddha again
responds extolling the virtues of listening to, teaching and keeping the sutra.

The Merits of Joyful Acceptance

This chapter deals with the happy consequences of hearing and accepting the sutra for
all beings in all worlds – happiness ‘beyond limit’.

The Merits of the Preacher

Here, the changed perceptions of those preaching the sutra are described. Using
‘ordinary’ sense organs, the extraordinary is perceived ‘without harm’ to the organs.
Sight, sound, smell and taste are dealt with, together with the changes to the body and
thought. In the latter case it means that ‘He ponders the infinite and preaches the law
without limit’ using many kinds of ‘skillful expressions’. He is able to penetrate the
infinite meanings and preach them as Law.

The Bodhisattva Never Despise

A bit of time-shifting now. The Buddha explains that he only became enlightened in
this era because as the bodhisattva Never Despise he kept the sutra under previous
buddhas in a past era. Because of this he has quickly obtained Perfect Enlightenment
here.
The Divine Power of the Tathagata

The Buddha now transfers the powers of the Tathagata to the sutra ‘He who can keep
this sutra is one who already beholds me’. In other words there will be no need for the
Buddha to stay – the sutra in enough.

The Final Commission

The Buddha now entrusts the sutra to those assembled, who agree to keep it. The
stupa is restored to how it was before.

The Story of the Bodhisattva Medicine King

A strange chapter which appears to encourage people to burn their bodies, or bits of
their bodies, in praise of the Buddha for teaching the sutra. The power of the sutra is
only surpassed by that of the Tathagata himself.

The Bodhisattva Wonder Sound

This bodhisattva can appear in a suitable form for those who need saving.

Regarder of the Cries

This is Avalokitesvara named Regarder of the Cries of the world. He listens to all in
need and responds to those needs. Like the previous bodhisattva he appears in the
guise most useful to those needing him.

Dharanis

These are spells or talismanic words of healing, saving, protection and wisdom. In this
chapter they are for the protection of people who teach the sutra.

The Story of King Resplendent

This is the story of a king who had false views but listened to his children and
accepted the sutra.

Encouragement of the Bodhisattva Universal Virtue

This chapter again deals with those who protect any who keep and teach the sutra.
Part Three

The Sutra of Meditation on the Bodhisattva Universal Virtue

The meditation opens with a visual description of a wonderful elephant and the
bodhisattva Universal Virtue. The practice of the law of repentance is recommended,
with reflection over the great-vehicle sutras. The practitioner must think of all living
beings as his father and mother.

During these meditation practices the bodhisattva will watch over the practitioner and
assist in memorising and comprehension of the sutra. In time the senses will start to
see things as they really are. Eventually Sakyamuni Buddha will be seen. Following
this the practitioner will remember former lives and attain a great enlightenment.

Following this the stupa of the Buddha Abundant Treasures will appear. Each sense is
cleansed until finally mind becomes imperturbable. In due time ‘he will enter into the
real bodhisattva standing’. The next act is to take refuge in the Buddha, the Law and
the Sangha. After this comes the vow to keep the precepts and to raise ‘the aspiration
to buddhahood’, adding: ‘may this merit save all living beings’.

Eventually a preceptor is not needed, nor a teacher. He will be able to perform by

himself the five kinds of Law-bodies: precepts, meditation, wisdom, emancipation
and knowledge of emancipation. The consequence of all this is the attainment of
‘Perfect Enlightenment before long’.