"Being a Buddha as you are!" is the thematic point of this seminar today. The Lotus Sutra Forum is a Washington DC Region SGI-USA study group devoted to reading the Lotus Sutra, using the commentary provided by serialization of discussions by SGI President Ikeda, Katsuji Saito, Takanori Endu, and Haruo Suda. These first appeared in the Seikyo Times (now Living Buddhism) from April 1995-January 2001. The 53 articles are now published in a series The Wisdom of the Lotus Sutra (abbreviated WLS), a discussion. Volumes I-IV are now published, with two more forecasted to complete the series.

Our first year presentation covered a timeline of the history of Buddhism including: 

the beginnings of the details of the Gohonzon [indeed, that effort became a whole independent workshop at subsequent Summer Study Conferences (SSCs)], 

the significance of Gongyo; 

and a bit about the Three Ceremonies in Two Locations (Chapter 5, Vol. I, WLS covers the Introduction and Expedient Means chapters of the Lotus Sutra). 

"Chapters one through ten of the Lotus Sutra are set at Eagle Peak, an actual place in India. In Chapter eleven, the preaching continues; however, an enormous treasure tower arises from the earth to float into the air. Entire groups of people listening to Shakyamuni preach and Shakyamuni himself are also raised up into the air. This situation continues until Chapter twenty-two. In Chapter twenty-three, the scene returns to Eagle Peak and continues until the last Chapter. While Eagle Peak is a real place, the Ceremony in the Air is a surreal place that is representative of the Gohonzon in our lives. What was the significance of this Ceremony? ‘The fact that the ceremony takes place in the air signifies that it transcends the framework of time and space.’ The Soka Gakkai Dictionary of Buddhism, p. 75. Some Buddhist scholars would agree that The Ceremony in the Air represents the Buddha's immense state of life. President Toda, the 2nd President of the Soka Gakkai, also taught that the treasure tower symbolized the potential for Buddhahood that lies within each of us. Each life is noble and precious. Before we do Gongyo and chant daimoku, we are, in a sense, in the world of reality, or Eagle Peak. By doing Gongyo and chanting daimoku, we elevate our lives, and therefore, are participating in the Ceremony in the Air. When we finish practicing, we enter Eagle Peak again, but take the wisdom of our practice to create a life of absolute happiness." 

"Seven of the Lotus Sutra's parables are found in chapters 3-10 of the Lotus Sutra. Webster's describes a parable as a short, simple story teaching a moral lesson. All of these parables reflect the Buddha's great compassion for living beings. These parables were also used to prophesize that everyone would become a Buddha. 

"The Buddha's compassion is revealed in various ways. The Buddha is portrayed as a father saving his three children in three of the above parables — the parable of The Excellent Physician, the parable of The Wealthy Man and His Poor Son, and the parable of The Three Carts and the Burning House. In the parable of The Three Kinds of Medicinal Herbs, the Buddha is being portrayed as being equally compassionate to every form of life. The Buddha is represented as one who leads people to their happiness in the parable of The Phantom City. In the parable of The Gem in the Topknot, the Buddha is portrayed as one who is always praising others. These parables have the ability of make people think in a very ‘hands on’ way toward the mind of the Buddha."

Concerning the Lotus flower — Mike Brill noted from Volume 3 WLS — the lotus has for thousands of years been regarded as a symbol of fertility, of purity, of the sun. Indian cosmology even had the earth emerging from a lotus flower. Buddhism discusses the lotus in generic terms that include water lilies among lotuses, but the Lotus Sutra particularizes not only to the lotus itself, but specifically the white lotus. (There are also red, blue, and yellow lotuses.) The lotus-seed is very hard and durable. The lotus seed respires so slowly within the impenetrable shell that the seed can bloom after thousands of years. Two lotus seeds bloomed in the 1950s after being dormant for thousands of years, and thereby encouraged Nichiren Buddhists. The durability of the lotus seed represents the durability of our own Buddhahood within our saha existence. "Nichiren" or "sun lotus" is the name taken on by Nichiren Daishonin. His birthname was Rencho. It is an interesting coincidence that that "Ikeda pond", near Chiba (Nichiren's birthplace) is the legendary site of the "thousand-petal lotus. " Because lotus leaves are covered by small hairs, they repel the water from the mire in which they grow. As the lotus grows in the swamp, our enlightened life grows in adversity. When we practice Buddhism, we gain the effects simultaneously in our lives. Analogously, the lotus flowers at the same time it seeds.

The Lotus Sutra
Translated by Burton Watson, 1993, Soka-Gakkai ISBN: 0-231-08160-X

A summary of the chapters of the Lotus Sutra that correlate with Volumes I-III of 
The Wisdom of the Lotus Sutra — A Discussion (WLS).

Editor’s Note from Vol. 3 WLS:
“These (sic) books are a series of discussions among SGI President Daisaku Ikeda, Soka Gakkai Study Department Chief Katsuiji Saito, and vice chiefs Takanori Endo and Harudo Sudo. It was first serialized in English starting with the April 1995 issue of Seikyo Times (now Living Buddhism).”

“These summaries are adapted from a three-part article, Title: A Summary of the Lotus Sutra — Part One thru Part Three by Jeff McDaniel, Living Buddhism Nov 00—Jan 01.

Chapter One, Vol. I, WLS: Introduction [Jo] — Lotus Sutra, pages 3-22 
Ananda begins with “Thus I heard.” “This is what I heard,” is the bond of mentor and disciple. The congregation assembles at Eagle Peak. The World Honored One preaches then goes into a deep meditation. Pres. Ikeda reminds us that Nichiren applies the principle of “text,” “meaning,” and “intent.” “Text” refers to the words as recorded. “Meaning” indicates the doctrine or principle to which the text refers. To get to the “Intent” we must read like Nichiren with our own lives. Nichiren concludes the substance of doctrine indicates Nam Myoho-renge-kyo. 

Chapter Two, Vol. I, WLS: Expedient Means [Hoben] — Lotus Sutra, pages 23-46
The most important chapter of the first half of the Lotus Sutra. Shakyamuni declares that the wisdom of Buddhas is infinitely profound and immeasurable. Because of this he uses various causes and various similes to widely expound his teachings and countless expedients to help living beings. The true entity of all phenomena can only be understood and shared between Buddhas. With this utterance, the doctrine of ichinen sanzen is expressed. Shakyamuni reveals there are secret and mystic expedients. 

Chapter Three, Vol. II, WLS: Simile and Parable [Hiyu] — Lotus Sutra, pages 47-79
Having heard the “Expedient Means,” Shariputra is overjoyed, but also is the only one to “get it.” Shakyamuni tells the parable of the Three Carts and the Burning House to relate how the three vehicles of Learning, Realization, and Bodhisattva are replaced by the one vehicle of Buddhahood. Unification of the teachings — the replacement of the three vehicles with one also transforms the mentor-disciple relationship to “oneness of mentor and disciple,” page 137, Vol. I WLS. The true significance of parables in the Lotus Sutra is that they are “identical to the Entity of the Law.” The parables are likened to our experiences in practicing Buddhism. Parables demonstrate throughout the LS a teaching pedagogy that Shakyamuni uses by having the disciple show their understanding through dialogue and response with the mentor.

Chapter Four, Vol. II, WLS: Belief and Understanding [Shinge] — Lotus Sutra, pages 80-96
The four great men of learning: Subhuti, Katayayna, Mahakashyapa, and Maudgalyayana understood the Burning House parable and expressing their “belief and understanding” they communicate the Parable of the Wealthy Man and his Son. The parable shows a son not knowing his true inheritance, until he is ready to learn about it from his father (son represents us, father represents Shakyamuni). This chapter emphasizes that faith and wisdom are distilled in the words “belief and understanding” p. 44, Vol. II, WLS. Belief is from faith; the highest wisdom comes from practicing faith. Pres. Ikeda explains that LS gives no easy answers and that we must take up the two tools for exploring life, belief and understanding, and use them to continually challenge and work to perfect ourselves.

Chapter Five, Vol. II, WLS: The Parable of the Medicinal Herbs [Yakusoyu] — Lotus Sutra, pages 97-106
A misty rain cloud (metaphor for Shakyamuni) covering the earth provides moisture (the Law) to all beings, sentient and non-sentient, equally. All receive the same moisture regardless of stature, and each manifests their diversity in the way they respond to the rain. The function of the “secret mystic expedient” of the Buddha of Nam Myoho-renge-kyo, is to lead us in our own unique way to the same state of life. Pres. Ikeda asks us how to cause the immense love and compassion of the original Buddha to rain down upon the entire world? 

Chapter Six, Vol. II, WLS: The Bestowal of Prophecy [Juki] — Lotus Sutra, pages 107-116
Shakyamuni does not keep the men of learning in suspense and gives prophecies beginning with Mahakashyapa, who will be known as Buddha Light Bright. Bestowal of Prophecy means to give a “clear reply” and we are enjoined (Vol. II, WLS) to resolve the doubts in people’s hearts. Great joy ensues since this chapter, doesn’t just encourage, but gives definite places, times, and names wherein these people will achieve Buddhahood.

Chapter Seven, Vol. II, WLS: The Parable of the Phantom City [Kejoyu] — Lotus Sutra, pages 117-142
Shakyamuni starts to describe great expanses of time that will ultimately be revealed in the 16th Lifespan Chapter. He describes grinding sanzen worlds into dust particles to be used as counters for jintengo Kalpa counters (sixteen million years each). Then he relates his genealogy and states that he is actually the sixteenth son of a previous Buddha. Continuing to state that the true entity of life revealed in the second chapter means all beings are capable of attaining Buddhahood, he relates the Parable of the Phantom City. Nichiren redefines the perspective of the journey described in the parable. That the nine worlds become the process of attaining Buddhahood might lead one to incorrectly think there is a discontinuity between the nine worlds and Buddhahood. Rather one should understand that the nine worlds contain the world of Buddhahood. Accordingly the phantom city and the treasure land are not separate or distinct, rather the phantom city is identical to the treasure land. The actions of someone who practices and spreads Buddhism are themselves the actions of the Buddha. Chapter 5, Vol. 2 WLS the key concept of “Phantom City” is “causes and conditions.” “Original aspiration” is used in the Lotus Sutra to mean what we have come to call “Buddha nature.” (p. 137, ibid)

Chapter Eight, Vol. II, WLS: Prophecy of Enlightenment for Five Hundred Disciples [Gohyaku Deshi Juki] — Lotus Sutra, pages 143-153
The promise of enlightenment to the voice-hearers is significant. They go from people who merely realize Buddhahood to people who share Buddhahood. The others followed Purna’s example. In response, they tell the Parable of the Gem in the Robe. When the man awakens from his drunken stupor and the gem is revealed to him, they “recollect their own prime point. They perceive the Law that is the wellspring of their own lives.

Chapter Nine, Vol. II, WLS: Prophecies Conferred On Learners and Adepts [Ninki] — Lotus Sutra, pages 154-159
Two remaining direct disciples of Shakyamuni receive prophecies; his cousin Ananda, and his son Rahula. Two thousand other voice-hearers also receive prophecies. These represent “all other people”. No distinction was made between voice-hearers, learners, arhats, or adepts.

Chapter Ten, Vol. II, WLS: The Teacher of the Law [Hoshi] — Lotus Sutra, pages 160-169
Page 164: “Among the sutras I have preached, and will preach, this Lotus Sutra is the most difficult to believe and the most difficult to understand. ….this sutra is the storehouse of the secret crux of the Buddhas.” This chapter continues the bent towards the future. One must forever be seeking. Page 166: “These good men and good women should enter the Thus Come One's room, put on the Thus Come One’s robe, sit in the Thus Come One’s seat, and then for the sake of the four kinds of believers broadly expound this sutra. Page 209, Vol.II, WLS: We deliberately create the appropriate karma to find our missions.

Chapter Eleven, Vol. III, WLS: The Emergence of the Treasure Tower [Ken Hoto] — Lotus Sutra, pages 170-181
The scene shifts from Eagle Peak to “the Ceremony in the Air.” First there are logistic considerations as the Shakyamuni transforms the lands and creates space for the congregation. The Treasure Tower emerges with a size, breadth, and beauty that is beyond words to express. While Eagle Peak is an actual place, the Ceremony in the Air transcends ordinary reality. Buddha Many Treasures is there to affirm and certify that Shakyamuni is speaking the truth. 
P.11, Vol. III, WLS: “This points to the grand truth that our lives and the universe are one.… In other words, when we perceive that our lives are Myoho-renge-kyo, we are seeing the treasure tower.” For Nichiren Buddhists, the concept of Three Ceremonies in Two Locations is a paradigm for the manner in which we return to the saha world as Bodhisattvas fulfilling the Buddha’s mission.

Chapter Twelve, Vol. III, WLS: Devadatta [Daibadata] — Lotus Sutra, pages 182-189
This chapter demonstrates the power of the Lotus Sutra to enable the enlightenment of all life forms as well as a person of great evil. Here in this chapter Devadatta is credited with enabling Shakyamuni to overcome great evil thus creating great good. The example shows us that to conquer our inner evil, a concrete method is to conquer an external evil. The dragon girl is animal, female, and eight years old. She became a Buddha in another land, while the treasure tower was emerging. Upon her arrival, she hands Shakyamuni the jewel of her Buddhahood, which he immediately accepts in recognition of her status. Those present who thought attaining Buddhahood was a many kalpa effort, are chagrinned and shocked. The dragon-girl then demonstrates all phases of development, in a single moment, from man to Buddha. Awestruck again, the assembly dumbly admires her. 
Page 189: “Shariputra and all the other members of the assembly silently believed and accepted these things.” Page 113, Vol. III, WLS: “…the dragon girl represents all people.” 

Chapter Thirteen, Vol. III, WLS: Encouraging Devotion [Kanji] — LotusSutra, pages 190-195
This chapter contains Shakyamuni’s strong admonition to everyone in attendance at the Ceremony in the Air to uphold the Lotus Sutra even at a time of great opposition. The assembly responds with many oaths and in the verse section declare (pages 194-195): “In order to preach this sutra we will bear these difficult things. We care nothing for our bodies or lives but are anxious only for the unsurpassed way.” In the WLS, the discussion explains the “Three Powerful Enemies” cited in this chapter. To devote ourselves entirely to achieving the widespread propagation of the Mystic Law, we need to thoroughly protect the SGI since apart from the SGI, there is no other organization working for kosen-rufu of the Mystic Law.

Chapter Fourteen, Vol. III, WLS: Peaceful Practices [Anrakugyo] — Lotus Sutra, pages 196-211
In discussions with Manjushri, the Buddha sets forth the demeanor and activities of those who will undertake the spreading of the Lotus Sutra. Shakyamuni’s encouragement is extensive and stresses the respect for the dignity of life, selfless action based upon compassion and wisdom. The WLS discussion covers both shakubuku and shoju methods of propagation. The "Parable of the Jewel in the Topknot" is told to explain how the Buddha reserves his highest teachings until the very last to those who have successfully won great distinction and merit, having emerged from the threefold world, and having destroyed the nets of the devils. 

Chapter Fifteen, Vol. III, WLS: Emerging from the Earth [Juji Yujutsu] — Lotus Sutra, pages 212-223
This begins the second half of the Lotus Sutra comprising what is known as the “essential teaching.” “Upsetting attachments and arousing doubts,” is Shakyamuni’s method for transitioning from “theoretical’ to the “essential teaching.” Those present went from feeling assured that Buddhahood was coming in the future, to great unrest and anxiety, as “Buddha-like” Bodhisattva arose out of the earth in numbers beyond count. The four great leaders, Superior Practices, Boundless Practices, Pure Practices and Firmly Established Practices bring huge retinues of Bodhisattvas and speak to Shakyamuni with a familiarity, that even most of those present didn’t enjoy. Maitreya asks the vital question, (page 217-218): “We beg you to dispel the doubts of the assembly!” The “Lifespan Chapter” will follow.