Benefit of Human Revolution

In the "Ten Benefits" chapter of the "Immeasurable Meanings Sutra" (The Prologue to the Lotus Sutra) Shakyamuni responds to the audience’s questions, explaining that this sutra comes “from the dwelling and abode of the Buddha.  It’s aim is to lead all living beings to conceive the desire for enlightenment.  And it abides in the practices carried out by bodhisattvas” (LSOC, p21) and then he starts to explain the ten benefits of following the sutra. 

This post focuses on the first of these ten benefits and is one of my favourite sections of the Lotus Sutra.  This extensive list of benefits, all of which make up only the FIRST of the ten benefits, reveals human revolution in action, and explains that negative tendancies and fundamental darkness can be changed into positive traits through this practice.

“Good men, the first [great benefit] is that this sutra can cause bodhisattvas who have not yet conceived the desire for enlightenment to conceive such a desire.

It can cause those who are without compassion or benevolence to nurture compassionate minds.

It can cause those who delight in killing and slaughter to nurture minds of great pity.

It can cause those filled with envy and jealousy to nurture minds of joyful acceptance.

It can cause those who are begrudging and attached to things to nurture minds capable of relinquishing.

It can cause those who are close-fisted and greedy to nurture minds of almsgiving.

It can cause those of abundant arrogance and pride to nurture minds that uphold the precepts.

It can cause those much given to wrath and anger to nurture forbearing minds.

It can cause those who are indolent and lazy to nurture minds of diligence.

It can cause those who are scatterbrained and disordered to nurture minds devoted to meditation.

It can cause those with much ignorance and folly to nurture minds of wisdom.

It can cause those who are not yet capable of saving others to nurture minds set upon saving others.

It can cause those who practice the ten evil acts to nurture minds devoted to the ten good acts.

It can cause those who delight too much in the conditioned to strive for minds fixed on the unconditioned.

It can cause those whose minds are given to regression to cultivate minds of non-regression.

It can cause those given to outflows to nurture minds free of outflows.

It can cause those with many earthly desires to nurture minds that cleanse and extinguish such desires. 

Good men, this is called the first benefit and inconceivable power of this sutra”  (LSOC, p21-22)

Universal Worthy Sutra

At the end of the Lotus Sutra is a Bonus chapter which ties everything together and tells you how to awaken your Buddha nature called “Sutra on How to Practice Meditation on Bodhisattva Universal Worthy”.  Here are some extracts from it in BOLD.

It begins with three monks, Ananda, Mahakashyapa and Maitreya asking the Buddha how they can achieve this enlightenment …

“World-Honored One, after the thus come one has entered extinction, how can living beings nurture the bodhisattva mind, practise the great vehicle broad and impartial sutra, and employ correct thoughts in pondering the realm of the single truth?  How can they be certain of attaining the mind of unsurpassed enlightenment? 

… in their everyday lives as ordinary people with desires and obstacles to overcome.

How, without cutting off earthly desires or separating themselves from the five desires, can they purify their senses and wipe away their offenses?  How, with the pure everyday eyes they received from their fathers and mothers at birth, and without cutting off the five desires, will they be able to see what lies beyond obstacles?”

Shakyamuni tells them to listen carefully and explains that at Eagle Peak and other places he has given lots of explanations

The Buddha said to Ananda: “Listen with attention, listen with attention and consider the matter carefully.  In the past I, the thus come one on Mount Gridhrakuta and in other places, have already widely explained in detail the way of the single truth. 

But now he will explain the method for the benefit of everyone in the future

Now in this place, for the sake of living beings of ages to come who wish to practise the unsurpassed Law of the great vehicle, and who wish to study the practice of Universal Worthy and to carry out Universal Worthy’s practice, I will now explain the method that you should hold in mind. 

It doesn’t matter if you have awoken to your own Buddha nature before or not, but if you do what I suggest you can reduce the effects of negative karma and will see your Buddha nature (and the Buddha nature of others)

Whether you have already seen Universal Worthy or have not seen him, I will now explain for you the steps to be observed in order to reduce the number of your offenses. … The benefits of this meditation remove obstacles and impediments so they can see the finest, the most wonderful forms.

You should repent for your past actions, study the Lotus Sutra, and respect others who respect the Lotus Sutra.  You should see everyone as a buddha and recognize that we are all one family.

“…he should pay obeisance to the buddhas of the ten directions, practice the method of repentance, read the great vehicle sutra, recite the great vehicle sutra, ponder the meaning of the great vehicle, keep in mind the concerns of the great vehicle, and reverently offer alms to those who uphold the great vehicle.  He should view all people with the thought that they are buddhas, and all living beings with the thought that they are his father and mother.”

How can we repent?  We just need to chant "Nam-myoho-renge-kyo" and we will awaken our Buddhahood and overcome all of our negative karma.

The Buddha said to Ananda, “After the Buddha has passed into extinction, if the disciples of the Buddha wish to repent their evil and undesirable acts, they should simply recite and read the great vehicle sutra.  … If a person recites and reads the great vehicle broad and impartial sutra, one should know that such a person is endowed with a buddha’s benefits.  All his evils wiped out forever, he is born from the Buddha wisdom.”

Shakyamuni is now going to explain how to change our karma / fundamental darkness in different ways.

At that time the world-honored one spoke in verse form, saying:

We need to purify our eyes, to see the truth of the way the world works, to see our true nature and to appreciate the beauty around us.  We do this by chanting "Nam-myoho-renge-kyo".

If there are evils in the eye organ,

If karma impedes the eye and the eye is impure

Simply recite the great vehicle,

Keep in thoughts the highest principle.

This is called repentance of the eye,

Which wipes out all undesirable acts.

We need to purify our ears, to clearly hear and perceive the lies or deceit of others, and to recognise the inner voice inside of us that tries to deceive us. We do this by chanting "Nam-myoho-renge-kyo" and reflecting on the true nature of phenomena.

If the ear organ hears confused sounds

This will injure and confuse the principle of harmony.

From this arises madness of the mind

And one will behave like a foolish monkey.

One should constantly recite the great vehicle,

Meditate on how phenomena are empty and without aspect,

Wipe out all evils forever,

And with heavenly ears listen to the ten directions.

A little bit strange this one, but we need to purify our nose so that it doesn’t deceive us or lead us astray in pursuit of things that seem sweet, but distract us from our mission.  We do this by chanting "Nam-myoho-renge-kyo".

 If the nose organ is attached to fragrant scents,

Their stain will give rise to sensations.

When the nose is maddened and deranged in this manner,

The stain of it will produce various kinds of dust.

But if one recites the great vehicle sutra

And meditates on the truth of phenomena,

One will be released from all evil karma forever

And in future existences will produce it no more.

This is another of the big ones.  We need to purify our tongue so that it doesn’t lead us astray with gossip, rumours, slander, etc.  Funnily enough, this one doesn’t require us to chant "Nam-myoho-renge-kyo"!!  We just need to speak positively with compassion, tranquillity and without discrimination.

The tongue organ gives rise to the undesirable acts

Of the five types of evil speaking.

If one wishes to control and tame it,

One must diligently practise pity and compassion.

Ponder the principle of the true tranquillity of phenomena,

Do away with discriminatory conceptions.

We need to calm our minds, especially when they are troubled with doubts, concerns, or mischievous thoughts.  We do this by chanting "Nam-myoho-renge-kyo" and focussing on the Buddha’s body.

The mind organ is like a monkey,

Never still for an instant.

If one wishes to master and subdue it,

One must diligently recite the great vehicle.

Keep in mind the Buddha’s great enlightenment body,

All the power and fearlessness he has won.

Our lives and mind are changeable and easily influenced

The body, this master of motions,

Is blown about like dust in the wind.

The six thieves sport and play with it,

Free from all hindrance or restraint.

To erase this fundamental darkness and create a state of Buddhahood, chant "Nam-myoho-renge-kyo".

If one wishes to wipe out these evils

And be free forever from the burden of their dust,

To dwell constantly in the citadel of nirvana

Peaceful in mind, calm and placid,

Then recite the great vehicle sutra,

Keep in mind the mother of bodhisattvas.

When we chant and reflect on the Mystic Law we can see where our negative karma has come from.

Immeasurable numbers of excellent expedient means

Arise from pondering the true aspect.

Phenomena such as these six

Are called the six sense organs.

All the entire sea of karmic impediments

Is born from deluded thoughts.

To expediate negative karma, sit and chant "Nam-myoho-renge-kyo"  

If one wishes to carry out repentance,

Sit upright and ponder the true aspect.

Then the host of sins, like frost or dew, can be wiped out by the sun of wisdom.

Therefore with the utmost power of one’s mind

One must carry out this repentance of the six sense organs.

Now you know what to do, do it and teach others to do it.

When the Buddha had finished speaking these verses, he said to Ananda: “Now you must take this repentance of the six sense organs and the method for meditation on Bodhisattva Universal Worthy and, observing the proper distinctions, preach them far and wide to all the heavenly and human beings of the ten directions everywhere.

All extracts are taken from pages 369 – 396 of Burton Watson’s “The Lotus Sutra and Its Opening and Closing Sutras”

Immeasurable Meanings

The Immeasurable Meanings Sutra is an introductory sutra to the Lotus Sutra.  It starts by setting the scene in preparation for the Lotus Sutra, and this blog will focus on the first part of Chapter 2 – Preaching the Law – which outlines that there is a Sutra which will help you to gain enlightenment quickly, that different people learn and understand in different ways and that teaching people about the one true Law will lead you to enlightenment quickly.

After introducing the cast of characters (devils, animals, people, bodhisattvas, etc.) that are attending the lecture and outlining some of the previous teachings in Chapter 1, this extract from Chapter 2 Preaching the Law contains an outline of what is to follow (and also introduces us to the Ten Worlds).  Extracts from the sutra are in bold.

It begins with the assembly asking Shakyamuni if there is a teaching that will lead them to enlightenment quickly and his response that there is:

Bodhisattva Great Adornment and the others of the eighty thousand bodhisattvas, speaking in a single voice, then addressed the Buddha, saying: “World-Honored One, if bodhisattvas mahasattva wish to succeed quickly in gaining supreme perfect enlightenment, what sort of doctrines should they practice? What sort of doctrines can cause bodhisattvas mahasattva to succeed quickly in gaining supreme perfect enlightenment?”

The Buddha said to Bodhisattva Great Adornment and the others of the eighty thousand bodhisattvas, “Good men, there is a single doctrine that can cause bodhisattvas to succeed quickly in gaining supreme perfect enlightenment. If bodhisattvas study this doctrine, then they will be able to gain supreme perfect enlightenment.”

 They then ask him to tell them the name and how to practice it:

“World-Honored One, what is the name of this doctrine? What is its meaning? What practices does it prescribe for bodhisattvas?”

He gives them the name “the doctrine of immeasurable meanings” and explains that they need to see the reality of all phenomena:

The Buddha said: “Good men, this single doctrine is called the doctrine of immeasurable meanings. If bodhisattvas wish to practice and study these immeasurable meanings, then they should observe and perceive how all phenomena, from the beginning down to the present, are in nature and aspect empty and tranquil, without bigness or littleness, without birth or extinction, not abiding, not moving, neither advancing nor retreating, but like vacant space, without any dualism.”

He continues that most people are deluded in their understanding of life and follow the six paths of existence (Hell, Hunger, Animality, Anger, Humanity and Rapture) which causes them to suffer the effects of their actions:

“But living beings in their vain delusions make wild calculations, saying, this is one thing, that is another, this brings gain, that brings loss, and give rise to thoughts that are not good, carrying out evil acts, transmigrating through the six paths of existence and undergoing sufferings and bitterness for immeasurable millions of kalpas without ever being able to escape.”

He then states that when bodhisattvas can see this reality which causes the suffering of others, they are compelled to act and help others who are living deluded lives:

“Bodhisattvas mahasattva, clearly perceiving that this is so, are moved to pity in their minds, and inspired by great compassion, wish to rescue these beings from their plight.”

To be able to see this reality though, the World-Honored-One explains that bodhisattvas need to study and learn about the reality of life, such as the laws of appearance (birth), existence, change and disappearance (death):

“They should then once more enter deeply into the study of all phenomena. If the aspects of phenomena are such, then such-and-such phenomena will be born. If the aspects of phenomena are such, then such-and-such phenomena will abide. If the aspects of phenomena are such, then such-and-such phenomena will change. If the aspects of phenomena are such, then such-and-such phenomena will undergo extinction. If the aspects of phenomena are such, this can lead to the birth of bad phenomena. If the aspects of phenomena are such, this can lead to the birth of good phenomena. And the same applies in the case of the abiding, changing, and extinction of phenomena.”

These studies will lead them to a true realization of the law:

“When bodhisattvas have in this manner observed the beginning and end of these four aspects and have understood them in their entirety, then they will clearly perceive that all phenomena, never abiding from one instant to the next, are constantly being born anew and passing into extinction, and then they will immediately perceive the true aspect of birth, abiding, change, and extinction.”

And they will then be able to teach others of this Law.  They will also have awareness that people have different capabilities and states of life and so may need to teach in different ways to help people understand this one true Law.

“Once they have gained this perception, then they must turn to the capacities, natures, and desires of living beings. Because such natures and desires are immeasurable in variety, the ways of preaching the Law are immeasurable; and because the ways of preaching the Law are immeasurable, its meanings are likewise immeasurable. These immeasurable meanings are born from a single Law, and this Law is without aspect. What is without aspect is devoid of aspect and does not take on aspect.  Not taking on aspect, being without aspect, it is called the true aspect.”

By Learning and through Realization of the truth of this law, they can then teach others compassionately (Bodhisattva) who will then go on to teach others as well.

“When bodhisattvas mahasattva rest and abide in this understanding of the true aspect of all phenomena, then the pity and compassion that they put forth will be based on clear understanding and not groundless, and they will be truly capable of rescuing living beings from the sufferings that they undergo. And once they have rescued them from suffering, they will preach the Law for them and enable living beings to enjoy ease and delight.”

Finally, The World-Honored-One concludes his response to the question by saying that if bodhisattvas practise in such a way they will achieve enlightenment (Buddhahood) quickly and he reassures them that this one true Law is protected by all Buddhas and cannot be disproved by devils or non-believers:

“Good men, if bodhisattvas are able in this manner to practice the immeasurable meanings of this all-embracing doctrine, then they are certain to succeed quickly in attaining supreme perfect enlightenment. Good men, this profound, unsurpassed great vehicle Immeasurable Meanings Sutra is true and correct in word and principle, worthy of unsurpassed veneration. It is guarded and protected by all the buddhas of the three existences. There is no devil host, no congregation of non-Buddhist believers who can invade it, nor can it be destroyed by any erroneous views or accidents of birth and death. Therefore, good men, if bodhisattvas mahasattva wish to gain unsurpassed enlightenment quickly, they should practice and study this profound, unsurpassed great vehicle Immeasurable Meanings Sutra.”

 All extracts are taken from pages 11 – 13 of Burton Watson’s “The Lotus Sutra and Its Opening and Closing Sutras”

Hope & The Lotus Sutra

The Lotus Sutra is the supreme teaching of Shakyamuni Buddha and the foundation of the teachings of Nichiren Buddhism. 

The Lotus Sutra introduced the concept that we can all (every one of us) achieve Buddhahood in this lifetime – we don’t need to wait for some unspecified time in a future life.  We don’t even need to have dealt with all of our negative karma from past life-times before we can achieve it.  As imperfect and unworthy as we may sometimes think we are, we all have Buddhahood within us at this very moment waiting to be accessed. 

Nichiren’s understanding of The Lotus Sutra, led him to realize that by chanting “Nam-myoho-renge-kyo” we can gain access to this fountain of Buddhahood that lives within us and within the universe and awaken our Buddha nature and Buddha wisdom.

Reading through the Lotus Sutra there are many beautiful passages, but one of my favourites that always fills me with hope, especially if I’m feeling overwhelmed by problems in my life is an extract from Chapter 23 – Former Affairs of the Bodhisattva Medicine King.

“…This sutra is foremost among all the sutra teachings.

As the Buddha is king of the doctrines, so likewise this sutra is king of the sutras.

"Constellation King Flower, this sutra can save all living beings.

The sutra can cause all living beings to free themselves from suffering and anguish.

The sutra can bring great benefits to living beings and fulfil their desires,

as a clear pond can satisfy all those who are thirsty.

It is like a fire to one who is cold,

a robe to one who is naked,

like a band of merchants finding a leader,

the child finding its mother,

someone finding a ship in which to cross the water,

a sick man finding a doctor,

someone in darkness finding a lamp,

the poor finding riches,

the people finding a ruler,

a traveling merchant finding his way to the sea.

It is like a torch that banishes darkness,

Such is this Lotus Sutra.

It can cause living beings to cast off all distress, all sickness and pain.

It can unloose all the bonds of birth and death.

If a person is able to hear this Lotus Sutra, if he copies it himself or causes others to copy it,

the benefits he gains thereby will be such that even the Buddha wisdom
could never finish calculating their extent.

("The Lotus Sutra and Its Opening and Closing Sutras” translated by Burton Watson, p327-328)

Talking about this chapter of the Lotus Sutra in the letter “The Essence of the ‘Medicine King’ Chapter”, Nichiren Daishonin says:

The Lotus Sutra is like the moon [on a dark night]. For those who have faith in the Lotus Sutra, but whose faith is not deep, it is as though a half moon were lighting the darkness. But for those who have profound faith, it is as though a full moon were illuminating the night.    (WND-1, 94)

Embrace Shakyamuni’s Lotus Sutra with profound faith and joyfully chant the Daishonin’s mantra, to create a path of moonlight through your darkness towards a hope-filled future.

WE ARE ALL BUDDHAS

One of the key points of the Lotus Sutra is that everyone of us, no matter what gender, what social class, what ethnicity or what sexual preference is a BUDDHA. 

This can be really difficult to believe especially when you are suffering and going through hardships, and even Shakyamuni Buddha explains in the Lotus Sutra ... "The door to this wisdom is difficult to understand and difficult to enter."

But, whether you believe it or not, You ARE a Buddha in the making. 


The only thing harder than believing in the concept that "We are all Buddhas" is changing some of our deep seated beliefs about ourselves and the world.

I used to believe in Father Christmas and the Tooth Fairy. 
After watching Jaws when he was eight, my step-brother used to believe there was a shark in his closet.
When I was ten, I used to think the idea of kissing girls was disgusting.

I’m sure some of you had similar beliefs, and like me, as you grew up, you realized that none of these were true.  I did and my life is certainly better for it – especially the one about kissing girls!

But for some reason there are lots of other equally ridiculous beliefs that we hold on to as adults:

“Life should be fair”

“Other people are to blame for my suffering”

“Everything always happens to me”

"I'm so useless at everything"

None of these negative beliefs help us in our lives, but we still cling to them like security blankets.  Even when I first learnt that Father Christmas wasn’t real I still held on to the belief just in case I didn’t get any presents! 


Think of a ridiculous belief that you have about your ability or the situation you are in.

Think to yourself: "How will I take control of my life if this isn't true?"

How will I take control of my life, if other people aren't to blame for my suffering?
How will I take control of my life, if I am not useless at everything?
How will I take control of my life, if I make more time for the important things?

Think of the potential YOU have WITHIN you to improve your current situation.

Base your life on the Buddhism of Nichiren Daishonin and the power of “Nam-myoho-renge-kyo”.

Truly believe with your whole being that "YOU HAVE THE BUDDHA POTENTIAL" and truly appreciate the BUDDHA NATURE in others.


BONUS QUOTE from President Ikeda

If somewhere in your heart you have decided "I alone am incapable of becoming happy", "Only I cannot become a capable person" or "Only my sufferings will forever remain unsolved," then that one factor of your mind or determination will obstruct your benefit.

The extent to which we can receive and use the vast, profound joy derived from the Law depends entirely on our faith.  Will we take only a small cup of water from the ocean, or will we fill up a large swimming pool?

(Learning from the Gosho, p240)