The Lotus Sutra

   The purpose of Reiyukai founders was to enable lay people whose daily life is often quite filled with their family, professional and social obligations, to follow the path of the Lotus Sutra and to improve their reality.

Thus Kakutaro Kubo composed a sutra called the Lotus Sutra from extracts chosen in the Threefold Lotus Sutra which is the core of the teachings. Its recitation which lasts about 25 minutes can easily be fitted in a lay member’s timetable. This sutra shows the method to be followed to reach transformation and the practices to be accomplished. It also suggests the great figures of the Bodhisattvas as examples and minutely reveals the actions which enabled them to progress on the path.

Below are some explanations and the meaning of this sutra.

The opening salutations: taking refuge

The sentence “Homage to the Lotus Sutra of the marvellous Dharma” which is the translation of “Namu myo ho renge kyo” appears on the cover of the Lotus Sutra. We are not meant to revere the Lotus Sutra but rather to recognize its value and pay tribute to it. When we recite the Sutra, we declare our complete and deep adherence to the teachings it contains and the way of life it suggests. The long list of great Buddhist figures from the past and the future referred to, reminds us that this path has been already followed by a great number of people who have reached enlightenment. They are respected as individuals who have accomplished practices in the same state of mind as the one the reader himself longs to reach. Readers themselves in their turns fall into this tradition and certify the strength of their determination. They declare their intentions to improve their behaviours here and now.

The link with the ancestors and the Awakened

    The Chant of Transferring Virtues actually constitutes the climax of the invocations. In the first part readers ask the Buddhas to be indulgent towards their ancestors as well as towards all the people who have some link with themselves, for “their impure heart and their wrong thoughts”. In a larger way, both of these aspects reflect the state of mind of the readers who wish to develop benevolence and to leave the world of their ego.

On the one hand they are conscious of being submitted to the everyday life difficulties in the same way as their parents and ancestors were. They can feel deep kindness towards them, not only thanks to their links with them but also because they acknowledge they suffered too, the way we all do in this world, and that they made the same mistakes we all do.  The readers as witnesses to the similarity of their situations and links will thus be enticed to develop a feeling of compassion towards all human beings.

On the other hand the invocation of the Buddhas and devas contains the wish to turn to those who are firmly established on this path. For each member this extract is also a way to remind them that progress is possible, that their mistakes can be eradicated and that the future really contains the promise of constant and significant progress.

Being determined to act

In the same way as members turn to the Buddhas and to the bodhisattvas so as to find encouragement and inspiration, they can also turn to themselves. The vow expressed by readers to ask for forgiveness for their ancestors is in itself a dynamic action they really are a part of.  Considering the basic principle which is fundamental in the Reiyukai practice that all existing things are interdependent, all the actions aiming at the Awakening and the well-being of a person contribute to the evolution of all the others. Wishing for the others’ progress implies we ourselves start walking to reach this goal. It has to do with a purpose to each rather than a present we want. Readers do not only express this wish for themselves but also for all their ancestors and the people connected to them – which means, in a larger way, everybody. These precisions clarify the expression “it is not thanks to my own power”. As a matter of fact it is not thanks to my power itself, my personal power – even if personal determination is at stake – but thanks to the help and example of those who came before me or accompany me on the path. Readers wish to help the others to progress in the same way they have been helped. All this participates in a continuous and endlessly renewed process.

Awakening, the aim of human life.

In The Innumerable Meanings Sutra, chapter three entitled the Ten Virtuous Merits lists the ten groups of merits received thanks to the recitation of the sutra. The extract chosen in the Lotus Sutra only contains the first group of merits.

This extract from The Innumerable Meanings Sutra has been placed at the beginning of the Lotus Sutra so as to remind us of the essential meaning of human life: “The first merit of this sutra is to arouse the aspiration to Awakening in a bodhisattva who has no aspiration for it yet.” No one can reach this aim without getting transformed or encouraging the others in this path. This extract then sums up the whole of human tendencies and encourages people to transform themselves. Kakutaro Kubo and Kimi Kotani chose it and situated it at the beginning of the Lotus Sutra because they wished the readers to question themselves, their relationships to others as well as the purpose of their lives. Our own identity partly gets wrought through the relationships to others and our acuteness comes from the experiences we share with all those we meet in our lifetime.

This extract specifically introduces the notion of a human potential capable of transforming our negative tendencies into positive ones. Reiyukai Founders wished the regular recitation of this extract would help us become conscious of this common potential inside every one of us.  This recitation makes us feel more sensitive to others, more conscious of our qualities and limits and reminds us that negative points can become positive ones. What is essential is to know that it is up to every one of us to realize the transformation which appeared to be desirable or necessary thanks to our practice.

A concrete method of transformation

The fundamental content of the extract of the Innumerable Meanings Sutra and the first part of The Sutra of Meditation on Bodhisattva Universal Excellence are both concerned with aspects of the human mind and their approach is complementary. The Innumerable Meanings Sutra explains that thanks to the power of the Sutra, negative points can become positive: it invites us to consider the dark sides of our personality and enables us to realize that we alone are responsible for their transformation.   As for The Sutra of Meditation on Bodhisattva Universal Excellence, it insists more clearly on the fact that readers should count on themselves before all to accomplish this change and offers a concrete method to achieve this transformation.

Whereas the extract of The Innumerable Meanings Sutra has to do with “the inner self” i.e. with the different aspects of a person considered from the point of view of the relationship with others, the Sutra of Meditation on Bodhisattva Universal Excellence, in a deeper and larger way is concerned with the state of mind and the method which helps transform our ordinary mind and realize the spirit of Awakening. The Founders may have felt that both extracts had to be placed side by side because they created a kind of method of ongoing progress.

The first extract (extracted from the Innumerable Meanings Sutra) makes us more conscious of our potential of transformation and throws light on our attitude towards others. The second extract (extracted from the Sutra of Meditation on Bodhisattva Universal Excellence) focuses more on the functioning of our mind and senses which impedes our Awakening i.e. our capacity of seeing things the way they really are, with full consciousness, and it tells us how to get rid of our illusions.

We are thus prepared to enter the world of the Lotus Sutra.

A deep teaching, difficult to understand

In chapter 12, the extract called Devadatta was probably chosen because of the encouragement it expressed to the readers of the Sutra. So it might be useful to tell something about this character’s story. Devadatta was Buddha Shakyamuni’s cousin and his rival too. It is said that he had even attempted to kill him several times. However Buddha asserts that even Devadatta, like all human beings will achieve Buddhahood. This assertion which was particularly surprising for the listeners at that time emphasizes the great value and strength of a teaching which makes such a transformation of heart and mind possible in a human being.

By affirming that those who recite the Sutra will be able to walk on the path to Awakening with determination, this extract makes the readers directly understand the importance of reading and reciting it. It is almost as if the Sutra were addressing the readers to tell them: “you too will receive these benefits”.

Besides, this extracts encourages members to cultivate the confidence and conscience that they have been related to this teaching for longer than they think.   Although the reincarnation notion has been mentioned previously in the Lotus sutra, it is the first time it is stressed in more detail. Reincarnation was already a popular belief, firmly established in Buddha Shakyamuni’s times and he used it as a clever means to help people understand his teaching better. Many of Buddha’s disciples supported this belief but Buddha himself never denied or agreed to it.

Buddha’s firm and constant confidence

In chapter 12, the extract called Devadatta was probably chosen because of the encouragement it expressed to the readers of the Sutra. So it might be useful to tell something about this character’s story. Devadatta was Buddha Shakyamuni’s cousin and his rival too. It is said that he had even attempted to kill him several times. However Buddha asserts that even Devadatta, like all human beings will achieve Buddhahood. This assertion which was particularly surprising for the listeners at that time emphasizes the great value and strength of a teaching which makes such a transformation of heart and mind possible in a human being.

By affirming that those who recite the Sutra will be able to walk on the path to Awakening with determination, this extract makes the readers directly understand the importance of reading and reciting it. It is almost as if the Sutra were addressing the readers to tell them: “you too will receive these benefits”.

Besides, this extracts encourages members to cultivate the confidence and conscience that they have been related to this teaching for longer than they think.   Although the reincarnation notion has been mentioned previously in the Lotus sutra, it is the first time it is stressed in more detail. Reincarnation was already a popular belief, firmly established in Buddha Shakyamuni’s times and he used it as a clever means to help people understand his teaching better. Many of Buddha’s disciples supported this belief but Buddha himself never denied or agreed to it.

Buddha’s extraordinary revelation

In chapter 16, the extract, the Duration of the Tathagata’s lifetime opens with the Buddha’s evocation of the immeasurable period of time which passed since he had achieved Awakening. It is followed by a revelation: Buddha explains that he has not entered into extinction and his bodhisattva’s practice has not come to an end yet, which is the reason for his hidden presence in this world.

The Lotus Sutra is remarkable because of the Buddha’s image presented there. On the one hand, the length of his life as an Awakened is beyond understanding- he became Buddha a very long time ago- so the Lotus Sutra does not suggest the existence of an absolute Buddha who has existed from the beginning of time, as some traditions consider him nor that of a Buddha who achieved Awakening at Gaya a few years before, such as all his disciples believe. The assertion that the time passed since Buddha’s Awakening is immeasurable incites us to enter the marvelous dimensions of the Teaching and, by arousing our curiosity to listen to it, realize it and give up our limited concepts of reality.

Let us notice that the idea of a beginning is very important as regards the Buddhist philosophy. In as much as Buddha Shakyamuni’s state of illumination had a starting point – even if it was in immemorial times – it is possible for anyone to imagine starting on the way at a precise moment as such had been the case for the Buddha himself.

On the other hand, the Buddha reveals that he has been reincarnated at various times and in different worlds so as to teach human beings the way to perfect and supreme wisdom without respite. Thanks to the parable of the doctor and his sons this extract describes the unlimited and benevolent wisdom of the Buddha who perceives human beings’ various levels of understanding and gives everyone the teaching he needs to hear. In this chapter the image of a very considerate and thoughtful father is really powerful.

This extract also brilliantly underlines the contrast between “the ocean of suffering” felt by human beings in this world and the satisfaction of those who live in the Buddha’s world, that is to say, according to the Buddha’s Teachings.

The power of flawless benevolence

In chapter 20, Sadaparibhuta bodhisattva, the extract tells the story of one of Buddha’s previous lives, Sadaparibhuta bodhisattva‘s life. His practice then consisted in telling all the people he met he did not despise them because they all had the potential of becoming Buddha’s. On hearing these words, some of the Buddhist practitioners would insult him or throw stones at him because they thought with arrogance that they were already practising the appropriate path which would lead them to Awakening. But he repeatedly told them he did not despise them whatever their reaction was.

Sadaparibhuta is introduced as someone who has just begun his bodhisattva’s practice. His benevolent attitude towards others represents Sadaparibhuta bodhisattva’s basic and particular practice. Thus this chapter encourages all the new members to begin by acknowledging the existing potential in all the other people the way Sadaparibhuta bodhisattva did. Such attitude helps us discover how we can learn from others, even when we teach others things we cannot ourselves perceive completely. The sutra goes on explaining that, when he persevered in the accomplishment of this one and only form of practice, on approaching his death, Sadaparibhuta finally heard the Teaching of the Lotus Sutra. Thanks to this practice he was able to purify his six sense organs, lengthen his lifetime and managed to transmit the Lotus Sutra the way the other chapters of the Lotus Sutra urge people to do. Actually the idea of purifying one’s senses is directly and closely linked to the notion of being capable of hearing the Teaching of the Lotus Sutra. As it happened to Sadaparibhuta, the same path enables us to achieve the purification of our senses and the understanding of the Lotus Sutra; one goes with the other.

This point directly leads to the Reiyukai concept of the practice of transmitting the Teaching, a practice inspired by this chapter. The basic attitude which underlies this concept is similar to Sadaparibhuta’s attitude. Thanks to this example and the teaching contained in chapter 20, we understand that a positive attitude towards others enables us to improve both our inner self and our sense organs – in other words, our complete being. We can purify ourselves thanks to such practices. If we assert the message contained in chapter 20 through concrete actions – everyone has a Buddha’s potential – then we can realize our latent spiritual power and improve ourselves.

Once again the fact that Sadaparibhuta was capable of hearing the Sutra in his lifetime, even if he had started practicing at a really humble level, emphasizes the idea that the Sutra is accessible to all of us, whatever our origin or understanding level. Likewise it is really significant that Sadaparibhuta kept declaring to all the people he met, monks or lay people, men or women, that he did not despise them since they would all become Buddhas. Thus the universal nature of the Sutra, the suggested paths to follow its teaching and the benefits taken from it are all approached in this chapter.

A rejoicing promise

The short extract from Chapter 21, The Tathagatas’ Transcendent Powers, mentions the Buddha’s supernatural powers. The Founders probably chose this extract because it contains a promise for those who teach and practice. On reading this extract, many feel that, by sincerely attempting to transmit this Teaching to others, they will get a grain of the power the Buddhas have, which is an extremely rejoicing feeling.

The extraordinary powers of the Lotus Sutra

Nothing reaches the merits of one who transmits only one verse of the Lotus Sutra, nor the merits gained from offering the Buddha the most precious goods nor one’s own body, as Baishajya Raja bodhisattva realized in one of his past lives. In the extract from Chapter 23, The story of Baishajya Raja Bodhisattva’s past lives, the Buddha mentions the extraordinary powers of the Lotus Sutra, the best of all the Sutras and the benefits the people will get from inviting others to read it and to practice its teaching. In a direct and firm way it urges the listeners to follow its practices and develop a state of mind which will enable them to become as powerful as the Buddha himself.

A saviour adorned with extraordinary qualities, an example for all practitioners.

Avalokitesvara bodhisattva represents another model for the Lotus Sutra’s disciples and his example offers a different approach to the bodhisattvas’ path. In the extract from Chapter 25, The Universal Entrance revealed by Avalokitesvara bodhisattva, he is introduced as a saviour adorned with extraordinary qualities. As a matter of fact this extracts explains that, if people in difficult situations or with a strong wish recite the name of Avalokitesvara bodhisattva, their problems will be solved and their wish fulfilled. Practitioners are thus meant to see in him a guardian protecting them if need be.
With such a protector, many people feel secure when going forward in their practice of the Teaching. But they also feel encouraged to become themselves a sort of Avalokitesvara bodhisattva for others. As they feel encouraged to develop a perceiving sight, consideration and compassion towards all beings, they can also help them when suffering or in need. More than that, they sincerely wish to accompany them on the path to Awakening and enable them to solve the origin of their suffering.

Encouraging progress

As its title suggests, chapter 28, Universal Excellence Bodhisattva’s Encouragement is about the protection, help and encouragement Universal Excellence Bodhisattva bestows on those who recite, read, copy down the Lotus Sutra and practice, following his teaching. From this chapter, situated at the end of the Sutra emanates a fervour capable of encouraging those who recite it or practice its teaching and makes them feel secure and confident in the pursuit of their path towards improvement.

It is also recalled that the consequences of a negative attitude would be harmful to oneself and one’s family circle.

Being invited to follow the Buddha’s path

This is the second extract of the Sutra of Meditation on Universal Excellence. The Buddha first mentioned the members of the monastic community before talking about the lay communities’ duties. Thus all possible modern readers or practitioners are particularly concerned with this extract.

The Buddha starts by addressing the most powerful and influential people in society. He urges them not to use their position so as to impede the practice of those who wish to realize the Buddha’s teaching. On the contrary he encourages them to help them follow the Buddha’s main teachings themselves. The society where the person who copied down the Lotus Sutra lived was obviously far from being free and egalitarian. Consequently, from a practical point of view- or we could even say, from a political one-it was obviously important to convince ruling people to respect the Buddha’s egalitarian teaching. Indeed all their profitable actions would influence a great number of socially inferior people and on the other hand, they would generate a peaceful and safe atmosphere in which everyone could practice the chosen path as they liked.

We are in no way kings or leaders but in this extract there is nothing which can’t concern every human being whatever. Basically the Sutra proposes influential people to behave with tolerance and compassion, to be virtuous themselves and not to use their power to hurt other people. If we admit that in one way or other we can all exercise power onto others that we all operate in a sphere in which we are considered as a king or a leader, it is really easy to make these instructions ours and to apply them to ourselves directly. The Sutra itself asserts this remark at the end of this extract when it expresses that anyone following these precepts will be endowed with humility like a garment

Putting into practice Buddha’s purifying wisdom with determination.

The relative explanation of the Lotus sutra’s last extract, The Chant of Aspiration echoes that of the introductory extracts, more precisely with ”May Merits be Transferred”. As a matter of fact, this chapter The Chant of Aspiration, like the introduction, is composed of a certain number of short extracts from the Innumerable Meanings Sutra and the Universal Excellence Bodhisattva.

A tribute to the truth and the value of the Sutra is followed by an invocation to the Buddhas and Bodhisattvas who watch over and protect it. At the end, readers express the wish that the effects of their own and of their family members’ erroneous actions be purified and dissolved.

In so far as these people are described as the keepers of the truth of this teaching, it is obvious that the point is not to call for the power of one or several divinities but for something still larger: the spirit of this sutra, the dharma and the one of all the sincere disciples and practitioners. The reader is not a passive and helpless claimant but someone who sincerely wishes to improve his own situation and others’ thanks to the truth contained in the Sutra, the strength of the Buddhas’ example and the force of his own determination.