SUMMARIES

In the previous Chapter, Medicine-King Bodhisattva and another twenty thousand Bodhisattvas vowed to Buddha Sakyamuni that they would keep, read, recite and expound the Lotus Sutra. But they said they would do so in some other worlds rather than on this earth. They said this because the people of this world have many evils. Then, there were eighty billion nayuta of bodhisattvas who made up their minds to expound the sutra and vowed to endure any physical hardship or persecution on the earth. Thus, the previous Chapter 13 discusses the hardship from outside of the preacher and teachers of the Dharma.

On the contrary, this Chapter tends to emphasize the preachers' spiritual readiness. They should not seek after glory, vanity, selfish profit and so forth. Socrates once said,

"One who cannot defeat himself
never can win others."

Keeping his philosophy in the preachers' mind, they must practice the four kinds of peaceful practices:

body, mouth, mind, and vows.

"The Buddha said to Manjusri Bodhisattva, 'A Bodhisattva who wishes to expound this sutra in the evil world after my extinction should practice four sets of things.'" (P.210, L.12):

These four sets are:

"First, he should perform proper practices, approach proper things, and then expound this sutra." (P.210, L.16.):

There are two practices of the body -- Performing proper practices and Approaching proper people.

Performing proper practices means that the preachers should always practice the virtue of patience, be mild and meek. They should not be rash and timourous. They should not attach themselves to anything, nor should they not be attached to non-attachment.

These rules are sound discriminatory, but it is not so. These are the preachers' attitude of mind; that is to say, not to be influenced by those people, to avoid being too friendly and not to echo these people's opinions. The Lotus Sutra is the teaching of equality; therefore, we must teach the teachings to everyone, but we must be careful not to be influenced by these people's earthly opinions.

"The Bodhisattva also should know the following truth. All things are insubstantial. They are as they are. Things are not perverted. They do not move. They do not go. They do not turn. They have nothing substantial just as the sky has not.' (P.211, Last Paragraph.):

The bodhisattva who preaches to others for salvation must know the doctrine of that Nothing Is Eternal, but the preacher should not be attached to this doctrine only, because there is the Eternal Teaching ("Myo-Ho") and the Eternal Buddha. The Lotus Sutra emphasizes the transcendent equality among differences, and the differences within equality. Everyone's potentiality of attaining Buddhahood is the teaching of equality, but we must realize that there are many different ways to lead people to Buddhahood.

"Second, Manjusri! A Bodhisattva who wishes to expound this sutra ... should not speak of bad points or the merits or demerits of others." (P. 216, the First Paragraph.)

This paragraph explains the Peaceful Practice of the Mouth. They are:

In Senchu Murano's translation, the word "negatte" in the Kumarajiva's translation is missing. "Negatte" means a pleasant mind as in I am superior than another, but it contains the meaning that one must point out his or her mistakes.

The preacher must not joyfully point out the faults of others and must not joyfully despise other preachers, but he or she must point out the mistakes of others. Nichiren Daishonin criticized other sects and priests, however, he never belittled other sects or priests. He uses respectful or honorable words to address them.

For comparison, Kubota Tsugunami and Yuyama Akira translated the same sentence: "When he expounds or recites this Sutra he should not take pleasure in talking about the faults of people or of the Sutra." Bunno Kato translates it: " He takes no pleasure in telling of the error of others of the sutras." They use the terms, "not take pleasure" or "he takes no pleasure" for the term, "negatte."

"Again, Manjusri! A Bodhisattva ... should not nurse jealousy against others or flatter or deceive them." (P.218, L.18.):

This paragraph explains the peaceful practices of the mind, maintaining the right mental attitude while expounding the Lotus Sutra. There are four points:

If one does this third peaceful practice, he or she will be able to expound the Dharma without disturbance. This method is called "sho-ju" in Japanese.

"Again, Manjusri! A Bodhisattva ... should have great loving-kindness towards laymen and monks, and great compassion towards those who are not Bodhisattvas." (P.220, L.9.):

This paragraph explains the peaceful practices of resolution. The preacher should have great loving-kindness toward both clergy and laity, and great compassion toward those who are not Bodhisattvas. The reason is that people do not understand that the Buddha expounded expedient teachings according to the capacities of living beings, and they neither believe it nor understand it. Therefore, when a Bodhisattva attains supreme-perfect-enlightenment, he or she will resolve to lead all people to the Lotus Sutra, and by means of his acquired supernatural powers and wisdom, cause them to understand the law.

Thus, we must vow to lead all sentient beings to Buddhahood with great compassion. It is the first vow of the Four Great Vows; "Sentient being are innumerable, I vow to save them all."

"The gods will protect him day and night for the sake of the Dharma so that the hearer may rejoice because this sutra was, is, and will be protected by the supernatural powers of the past, present and Future Buddhas." (P.220, L.30.):

"He will not be struck with swords or sticks. He will not be poisoned." (P.224, L.26.):

If we keep the above-mentioned four peaceful practices, gods will protect us day and night. A Nichiren Shu priest who performs Kito blessing always quotes the above sentences after prayers. Nichiren Shonin also wrote this sentence on some of the Mandala Gohonzons.

Shakubuku-shoju are the two opposite attitudes in leading sentient beings: the aggressive and the persuasive.

Shakubuku is the way to approach opponents for their errors and make them awaken from their illusions. 

Shoju is to lead and convince them by respectfully accepting and understanding their viewpoints and situations. But this does not mean compromising truth. Both aspects can be seen harmoniously interrelated depending on the time and the situation of the hearers' level of understanding. The Lotus Sutra reveals both attitudes; Shoju is seen in Chapter 14; while Shakubuku, in Chapters 13 and 20. Although the two methods seem to be entirely different, they have the same aim - to save others. In our times, the way of shoju seems more appropriate, but it must be flavored with the spirit of shakubuku, too.

Chapter 14 is the end of the first half of the Lotus Sutra that reveals the historical Sakyamuni Buddha as a being bound by limitations of time and space. It is called "Shakumon." The last half of the sutra reveals "Honmon," or the Buddha's eternal nature.

~ Namu Myohorengekyo ~