Table of Contents
Reciting the Lotus Sutra
At night as I recite the Lotus Sutra
The sound moves the galaxies
The Earth below wakes up
In her lap suddenly flowers appear
At night as I recite the Lotus Sutra
A jeweled stupa appears resplendent.
All over the sky bodhisattvas are seen
And Buddhas hand is in mine.
THICH NHAT HANH
Introduction
THE WIDE EMBRACE OF THE LOTUS SUTRA
The Lotus Sutra is one of the most well-known and best-loved Mahayana Buddhist sutras. It is sometimes called the king of sutras. The Sanskrit title, saddharmapundarika, means The Lotus Blossom of the Wonderful Dharma.
While there are a few English translations of the Lotus Sutra available, including the one by Leon Hurvitz, quoted here, in general its particular message of inclusiveness and reconciliation has not been well known in the West.
This book shows how the teachings of the Sutra can help us realize the practices of mindfulness, compassion, and love for the well-being of our family, our community, our society, and the world.
The Historical and the Ultimate Dimensions
Like many Mahayana texts, the Lotus Sutra was composed and compiled in stages over several centuries.
The twenty-eight chapters of the Lotus Sutra have usually been divided into two parts. The first part focuses on the historical dimension, what happened in Shakyamunis lifetime. This is the historical Buddha seen through our ordinary way of perception. In this dimension, Siddhartha Gautama was born, grew up, left home to seek spiritual truth, practiced and attained great realization, and became the Buddha. He shared his realization and taught the Dharma for the rest of his eighty years of earthly life and then passed into nirvana. Vulture Peak is a real place in India, and you can still go and visit the site where Shakyamuni delivered many of his greatest teachings.
The second part of the Sutra deals with the ultimate dimension. The ultimate dimension shows us the existence of the Buddha on a plane that goes beyond our ordinary perception of space and time. This is the Buddha as a living reality, the Buddha as the body of the Dharma (dharmakaya). In the ultimate dimension, birth and death, coming and going, subject and object, dont exist. The ultimate dimension is true reality, nirvana, the Dharma realm (dharmadhatu), which is beyond all such dualisms.
Why does the Lotus Sutra have these two dimensions? It is because this Sutra has such a profound message that it cannot be delivered any other way. That message is that everyone has the capacity for Buddhahood. If we only recognize the historical Buddha Shakyamuni, we may feel that since we were not fortunate to live in the time of Shakyamuni, there is no one to testify to our potential Buddhahood here and now. But we do not have to go back 2,600 years in order to hear the message that we too can become a Buddha. We need only to listen very carefully to the message of the Sutra and recognize the Buddha of the ultimate dimension who affirms our capacity for Buddhahood.
We need to be able to recognize both the historical and ultimate dimensions in order to open the door of the Lotus Sutra so that we can get in touch with the wonderful Dharma. The historical dimension connects us to the Buddha who lived an taught in the India of the fifth century B.C.E. This is the human Buddha, whose search for truth and whose practice and path we can emulate. The ultimate dimension reveals the eternal meaning of the Buddhas teachings, the essence of the Dharma that is beyond time and space. As we will discover, we dont have to go somewhere else in order to touch the ultimate dimension. We can touch the joy and freedom of the ultimate dimension right in our everyday life in the historical dimension, just as the Buddha did under the bodhi tree.
While studying the Lotus Sutra, we can use this method to determine in which dimension the Sutra is operating. Whenever everyones eyes are fixed on the earthlooking at the trees, plants, hills, mountains, or each otherthen we know we are in the historical dimension, the world of birth and death. But when everyones eyes look into space, then we have entered the ultimate dimension, the unborn and undying world.
The Sutra shifts between the historical and ultimate in separate chapters and in different scenes within one chapter. If we can recognize when we are in the historical dimension and when we are in the ultimate dimension, we will not become bewildered or perplexed by the words of the Sutra, especially those used to describe the ultimate dimension.
In Parts I and II of this book we look into the historical dimension and the ultimate dimension revealed in the Lotus Sutra. The themes presented here can help us put the Sutras teachings of compassion and reconciliation into practice in a beneficial way. This is the path of engaged Buddhism. Our practice and insight can help bring joy, peace, and freedom not only to us as individuals but also to our families, our communities, and our planet.
Three Dimensions
The Lotus Sutra affirms that we all have the capacity to become a Buddha. This is a very great gift. How can we best use this wonderful gift we have received? By becoming the arms of the Buddha through our practice in our daily life, in Sangha building, and in our work in the world. This is why I propose that we develop a third division of the Lotus Sutra, beyond the two of the historical and the ultimate: the dimension of action. Part III of this book shows us how the Lotus Sutra opens the gateway to enter the action dimension of the bodhisattvas.
In our practice we have the support of the many great bodhisattvas introduced in this Sutra, including Medicine King, Never Disparaging, Earth Holder, Samantabhadra (the bodhisattva of Great Action), Avalokiteshvara (the bodhisattva of Great Compassion), and countless other bodhisattvas who live with us in the world. Through our practice and our Sangha insight, we are able to become the hands and arms of the Buddha and carry out the work of healing, transformation, and reconciliation in the world.
Understanding the Sutra
The language of the Lotus Sutra is like a very skillful painting that appears to be quite real. In the Mahayana literature, vivid language and intense images are used to point to very deep and wonderful ideas. The creators of the sutras were very great poets, but such language is only a skillful means to express the profound ideas of the teachings. The dramatic language and images are the literary equivalent of a statue of a Buddha seated on a lotus throne, a reminder to us of the Buddhas capacity to sit mindfully and peacefully. So when we read the Lotus Sutra, we should remember not to get caught up in the words. If we do, we will only see descriptions of miraculous events and supernatural powers and we will not be able to receive the true meaning of the Sutra.
For example, in Chapter 21, The Supernatural Powers of the Thus Come One, the Buddha performs a great miracle. He puts out his tongue and covers the trichiliocosm, a realm of cosmic space too vast for us even to imagine. This image comes from an ancient Indian saying that someone who speaks the truth speaks with a very large tongue. From each pore of his skin he sends out innumerable rays of light of all colors that reveal the worlds of the ten directions. In Buddhist texts, light symbolizes enlightenment, and the phrase ten directions means the entire cosmos. The intent of this passage is to express the tremendous capacity of the light of mindfulness of someone who is fully awakened. It is a poetic way of presenting the truth that the light of mindfulness is very strong.